The Rise Race and Royalty of the Kingdom of God

Spiritual Image, which is the Heavenly Person of Jesus Christ. God in this Earthly Image Heightens, and Suppresseth Sin, by his Divided Appearances of Mercy, and Wrath; by his Divided Administrations of Allurement, and Terror; Reward and Punishment.

Thus God as a Mediator stands between Man, and the Person of Christ; hiding that Person, together with the Spiritual Man, which is in Christ from Man. And so God converseth with Man, at this Distance, after this manner, till the Seed come, in which God and Man are no more Two, but One Spirit in Jesus Christ.

This is the First State of the Spiritual Man.

2 Secondly, the Spiritual Man breaks forth thorough the Natural Man, appears in it, and together with it, Gal. 2. 20. I live, yet not I, but Christ liveth in me; and the life, which I live, is by the Faith of the Son of God, &c.

Christ, and the Spiritual Man are joined together by an inseparable Union. When these break forth in a Man yet clothed with Flesh; they draw the Person of a Man, to have his Life in themselves, as in his proper Principle. They show forth themselves to him, as that Appearance, and Image of Things, in which he is to dwell. The Principles of Nature are now as a Death to a Man, so far, as he abides in them. The Fleshly Image of Things, is a Prison, or an Inchantment, or a Whorish Woman to him. He loathes the Embraces of it, though he cannot quite shake it off. A Saint now labors to crucify, and casts off both these. Yet while he is shut up in them, he comforts himself in, he casts himself upon the Spiritual Man; and the Life of Christ, which dwell in These together with him, and look forth thorough these, as thorough the Lattices upon him.

3. The Third State of the Spiritual Man, is that, in which he is Absolute, free from the Bonds of the Flesh, no more Comprehended by, but Comprehending the Natural Man in himself.

St. Paul speaks of this State, 2 Corin. 5. 2. In this we groan earnestly, desiring to be clothed upon with our House, which is from Heaven.

As Jesus Christ is at the same time, Blessed, and Glorious in Heaven; yet withal living in thy Flesh, who art a Member of Him, and suffering with thee: So thy Spiritual Man, even while it is straightened here below in thy Natural Life, is at Liberty above in Heaven in Jesus Christ.

This Man at once comes down from Above in its full Glory upon thee; and breaks forth from Below, from out of thy Fleshly Life to a full Liberty. And this is the House, which comes down from Heaven, to clothe thee, that thou mayst not be naked.

But this House from Heaven doth not clothe thee, till thy Earthly Tabernacle be dissolved in Death; as appears by the first verse of that Chapter cited next before, 2 Corin. 5. 1. When our Earthly Tabernacle is dissolved, we have a House not made with Hands, Eternal in the Heavens.

These are the Three States of the Spiritual Man. The First of these is the Legal State of a Christian. The Second, is the Evangelical State before Death. The Third is the Angelical State, that State to which we cannot come, but by Death, or a Change instead of Death, when, as Jesus Christ speaketh, We shall be as the Angels in Heaven.

Thus much we have spoken of the First Distinction.

2. Distinct. The Second Distinction is upon the Spiritual Man in the Evangelical State; or upon an Evangelical Christian in this Life. He also hath Three Distinct Growths.

St. John speaks of all Three in One Place, 1 John 2. 12. I write to you Little Children, because your Sins are forgiven for his Names sake. v. 13. I write unto you Fathers, because you have known Him, who is from the Beginning. I write unto you Young Men, because ye have overcome the Wicked One. I write unto you little Children, because ye have known the Father. v. 14. I have written unto you Fathers, because ye have known Him, that is from the Beginning. I have written unto you Young Men, because ye are strong, and the Word of God abideth in you, and ye have overcome the Wicked One.

The Apostle doubles his mention of all Three Growths, for Certainty, and Efficacy; that we may take the more Clear, and Distinct notice of it, He placeth the Two Extreams, the Children, and Fathers, First. Then he puts the Middle-State in the Last Place; because that is the more Remarkable, and Active in the World. The Children are not yet grown up to the Conflict. The Fathers are past the Brunt, and violence of it. For the same Reason in his Repetition he adds something, when he speaks of the Young Men to encourage them.

Now let us speak a word or two particularly of Each of these Growths.

1. The First Growth of an Evangelical Christian is his Child-hood. The spiritual Man, when it first begins to put forth itself in us, suits itself much to our Natural Capacities, puts itself into Fleshly Forms, and Appearances, as into Swathing Bands. Yet it submits and subordinates all these Appearances, to the Spiritual Appearance itself in the highest, and most grown State. It Owns That; It Depends upon That: It Directs its Growth to That, Thus it is a Little Child, and Knows the Father.

2. Secondly an Evangelical Christian comes to be a Young Man. This is then, when thou comest to distinguish between the Fleshly, and the Spiritual Appearances of the Spiritual Man, or of Jesus Christ in thee.

When a Saint grows strong in Spiritual Appearances, when he begins to abide firm in them; then he sets himself against the Fleshly Appearances; because the Devil hath his Chiefest Strength, and Seat in them.

And now thou hast overcome the Wicked One, when once thou hast discovered, and discerned the Fleshly Appearances from the Spiritual Life itself. When thou laborest to crucify the One, as fast, as it Grows up; that thou mayst live more abundantly in the Other: thou hast now taken from the Devil his most Principal Power, and Engine. He is now falling apace, like Lightning from Heaven, in thy Soul.

This is thy Growth, when thou art come to be a Young Man in Christ.

3. Thou art a Father in the Gospel. when thou knowest Him, who was from the Beginning. This is the End, and Perfection of the Gospel in thy Heart, to bring forth that Mystery of God, which was hid from the Foundation of the World: to Discover God in thee, as he is the First, and the Last; the Beginning and the End; the Almighty; the All-comprehending; the same Yesterday, to Day, and forever.

When thou knowest God, as He was from the Beginning; thou knowest him, as the Fulness, Gathering up all things into One Glory in Himself; thou knowest him, as the Fountain, sending forth all things from himself; thou knowest him, as a Father, living in all things, as his own Out-goings, and loving all things for his own sake.

When thou knowest God after this manner, thou knowest thyself, as thou wert in God from the Beginning. This Appearance of God, and of thyself, which was from the Beginning, being brought forth in thee, changes thee into their own Likeness. So thou becomest like God, a Father, Possessing the Fulness of all, Flowing forth into all, Enjoying thyself sweetly in, and thorough all.

But this is to be remembered all along, that thou hast this Discovery of God, and Conformity to God in this High State, not Absolutely, or Nakedly: but thou hast it veiled under the Darkness of the Flesh, and mingled with the Frailties of it.

This is the Highest Degree of the Evangelical State on Earth. But it falls short of the Angelical State after Death. It is next to it, the Image, and the First-fruits of it.

This is the Answer to the First Question: How far one may enter into the Kingdom of God on Earth?

Quest. 2. How may we attain to this State of Spiritual Joy, which is the Kingdom of God?

Ans. My way of answering to this Question shall be by Showing you those Mistakes, which keep very many Saints very long from this Joy; and then by endeavoring to remove those Mistakes.

These Mistakes are Principally Three:

• 1. Mistake: That Spiritual joy is indeed the Delight, but not the Duty of a Saint.
• 2. Mistake: That we are to take the Rise of our Joy from a Reflection upon something in ourselves.
• 3. Mistake: That Spiritual Darkness, Desertions and Griefs cannot stand together with Spiritual Joys.

I will begin with the First of these Mistakes.

1. Mistake: That Spiritual Joy may be the Delight, but is not the Duty of a Christian. This is a Secret Principle, which works very often in the most Upright Hearts: That This Joy is rather the Prerogative of a grown Saint; than a Precept from God to every Child of his that it is, a Reward for great Services, and Progresses in the Way of Christ; but not a Work Enjoyned, and Expected by Christ.

I will propound to you Five Rules for the taking away of this mistake.

• 1. Rule: The Command in Scripture.
• 2. Rule: The Inseparableness of Knowledge, and Joy in Spiritual Things.
• 3. Rule: The Inseparableness of Faith, and Joy.
• 4. Rule: The Inseparableness of Love, and Joy.
• 5. Rule: The Inseparableness of Purity, or Holiness, and Joy.

1. Rule: The Command in Scripture. I could give very many Instances in the plain Letter of the Scriptures, where All without any Note of Distinction are commanded to Rejoice.

I will satisfy myself with the mention of that One Place: Philip. 4. 4. Rejoice in the Lord always: I say again, Rejoice.

See how the Apostle Doubles the Command, and speaks it with a vehemency, and tells you plainly, that it is his Command, and Charge to you from the Lord. I say again, Rejoice. He speaks, as if he knew, how apt we were to Mistake in this Point, and think Spiritual Joy were no Precept from God, or Duty in us.

The Apostle extends the Command to all Persons, and all Times: Rejoice always. No Person is excused, no Condition is exempted from this Delightful Duty of Rejoicing.

St. Paul clearly implies the Reason, why the Command is so unlimited, in that word: In the Lord. Can any Condition be so Sad, as to take away thy Joy in Jesus Christ? Is there any Affliction in which thou hast a Greater Cause of Sorrow, than thou hast of Mirth in thy Savior?

Hath not He Comforts for every Season? Cures for every Sore? Cannot He make thy Affliction itself matter of Glorious Joy; and turn thy Covering of Sack-cloth into a Garment of Praise?

There is no Person, which is not a Proper Subject for Joy, as he is in Jesus Christ. There is no Condition, which is not a Proper Object of Joy, if it be seen in Christ.

This is the First Rule.

2. Rule: The Inseparableness of Knowledge, and Joy in Spiritual Things. Thou knowest no more Spiritually, than thou Rejoycest. Spiritual Knowledge, and Spiritual Joy are born together, grow together, sleep together, wake together in the Soul of Man.

Thou art no longer in the Light of the Lord, than thou art in the Joy of the Lord.

Prov. 3. 17. Her ways are ways of Pleasantness; all her Paths are Peace. Solomon speaks of Wisdom, and understanding. This Place hath a Two-fold Sense: First, all the Ways of God, as He goes forth in them by Jesus Christ, who is the Wisdom of God, are Peace, that is, a Sweet, Agreeable Harmony in themselves, and with the Soul of Man. They are Pleasantness, that is, a Sparkling forth with Good, and Satisfaction to every Faculty, or Desire.

Secondly: The Ways, and out-goings of Wisdom in thy Soul carry Peace, and Pleasure along with them. If the Light of God shine upon any Thing in thy Spirit, it will put a Joy upon that Thing. So far as thou seest Things in the Light, and Method of God, as he goes forth in them; thou canst not but have Peace, and Pleasure.

All Want of Joy proceeds from Ignorance, or a Fleshly understanding, which is Darkness, and not Light; or a Perverted Knowledge.

So far as thou hast a Right understanding, a Spiritual Knowledge of God, thy self, or this Creation, thou canst not but have Joy.

1. First, if thou hast a Spiritual Knowledge of God, thou wilt be filled with Joy. If thou knowest God in the Spirit, thou knowest Him in Glory. For the Spirit of God, and of Glory are both One, 1. Pet. 4. 14.

When thou knowest God Spiritually, thou knowest Him, as He knoweth Himself. For God is a Spirit, John 4. So thou hast the same Object of Joy, thou hast before thee the same Image to Rejoice in, as God, himself hath.

When thou comest to a Spiritual knowledge of God, thou standest in a Light, in which thou seest all Things, as Horses of Fire, and Chariots of Fire, of this Fire, which is God in Glory.

If thou knowest anything of God Spiritually, thou knowest God, to Bring forth All, to Fill All, to Be All: Thou seest all Things, as Light in His Light, Living in His Life, Spirits in This Spirit.

Canst thou want Joy, when thou meetest with everything in God, the Fruit of God, Full of God, One Spirit with God to thee?

2. Secondly, if thou know thyself Spiritually, thou canst not want Joy.

A Spiritual Knowledge of thyself holds thee forth to thyself, as One Spirit with Jesus Christ. Thou seest thyself there, where thou seest Christ. Thou seest Jesus Christ there, where thou seest thyself. He that is joined to the Lord, is one Spirit with Him, 1 Corin. 6. 17.

Dost thou in any Sufferings know, that Isus Christ and Thou make but One Spirit in those Sufferings; and canst thou forbear to Rejoice in them?

Canst thou think of no Glory or Blessedness in Heaven itself, but thou knowest, that Jesus Christ, and Thou make but One Spirit in that Glory; and canst thou choose, but Joy in it?

Hast thou this Knowledge, that thy Savior and thy self run along thorough all Things. Twisted into One Spirit, undivided in Light, and Darkness, from the Beginning to the End of Things? and hast thou not Joy in all Things?

A Spiritual Knowledge of thyself teacheth thee to look upon thyself, as made in the Image, and Likeness of Christ.

Jesus Christ saith of Himself, John 3. 13. No man hath ascended up into Heaven, but He, that came down from Heaven, even the Son of Man, that is in Heaven.

Jesus Christ had One Part of Himself above in Heaven, at the same time, that the Other Part of Him was below on Earth.

As Jesus Christ unites God, and the Creature in his own Person; his Face being as the Sun shining in the Highest Glory, when his Feet are in the Furnace, the Fire and Fading State of the lowest Things: So the Soul of Man in her Natural State unites the Heaven, and the Earth, the Invisible, and the Visible Part of this Creation.

Thy Soul in her Top, and Supreme Part, which is her Truest self, and substance, lives ever Invisibly, and Immortally among the Angels. She in the mean time subsists here below among these Fleeting Shadows, only in her Lower Part, in which she is, but as a Shadow of herself.

He that knows this, hath this Joy always, that the Inconstancies, and Tumults of this Life wet but his Feet, trouble his Dreams only: His Better Part, his Waking Part, His Life is Constant above these Floods in the Company of Spirits. Death catcheth thy Shadow, and no more of thee. Thy true self is above the Region, and Reach of Death, Immortal, as the Angels.

But behold! A Greater Cause of Joy! Thy Soul in her Spiritual State hath a fuller Resemblance of her Savior. That Life, which thy Soul hath at the Top of this Creation, is yet but a Dream, a Show, the Feet only.

Psal. 17. 15. I shall be satisfied, when I awake with thy Likeness: Saith David. The Soul in this Creation is fallen into a Sleep, she hath her Sleeping Part only here; and her Life at Highest even in the Angelical State of it, is but a Dream.

The Life, the Truth, the Waking, and Chief Part, the Head of thy Soul is above Angels with Christ in God.

John 13. 9, 10. Peter said to Christ: Not my Feet only, but my Hands, and my Head. Jesus saith unto him, He that is washed, needeth not save to wash his Feet, but is clean every whit.

All of thee, that comes within the Compass of this Creation, thy Immortal, as well, as thy Mortal Part, all is but thy Feet. For all that needs Washing. Thy Head, and thy Hands are above Nature, in a Spiritual, and Supernatural Glory, ever un-troubled, un-spotted, the same Yesterday, to Day, and forever, like Christ.

Dost thou thus Spiritually discern thy self? Thou canst not then but rejoice in the midst of all Changes, and Confusions. For thou seest thy Life, thy True Being; thou seest thyself awake; in an Unchangeable State, with all Contents round about thee, as Christ in God.

3. Thirdly: If thou know this World Spiritually, thou canst not want Joy.

When we look upon this World after a Spiritual manner we see it, as a Show. Man walks in a vain Show, Psal. 39. 6. What Pain have all the Miseries of this World to Him, that looks on them, as an Empty Show, without any Substance of Evil? Nay, what Peace, or what Pleasure do they afford thee, when they are, as a Tempest in a Picture, or a Battle in a Story?

A Spiritual Eye perceives this World in all the Pieces, and Particularities of it, to be an Image of Heavenly Glories, Rom. 1. 20. The Invisible things of Him are clearly seen by the Things, that are made: Even His Eternal Power, and God-Head.

The Mind of Man naturally rejoiceth to see a Resemblance of anything, especially of Excellent Things, especially of Things Beloved. Thou canst not carry a Spiritual understanding with thee thorough the World; but thou wilt rejoice over all the Works of God in the World, when thou seest thy God, with his Beauties, and Blessednesses Imaged forth, and brought to thy mind by them all.

If there be any Thing, which is most Dark to thee; thou wilt say of that: Yet here is something of my God pictured out, though I know not, what of Him it is.

This World is a Principal Part of the Mystery of God. When the Seventh Trumpet shall sound, then shall the Mystery of God be finished, Revel. 10. 7.

This World is indeed a Deep of Darkness, yet it hath the Wonders of God in it. They that go down into the Deep, see the Wonders of the Lord, Psal. 107. 24.

The Soul sports itself, and plays with the Miserablest Things of the World, when she perceives herself to be in them, as in the midst of the Mystery of God, and among his Wonders.

I have done with the Second Rule, by which you see, that your Spiritual Knowledge, and Joy go Hand in Hand.

3. Rule: Faith, and Joy are ever in an Equal Degree, and Activity. St. Paul prays for the Romans, Rom. 15. 13. Now the God of Hope fill you with all Peace, and Joy in Believing.

Faith, Peace, and Joy are Companions of equal Stature, and Favor in the Heavenly Life, Faith and Joy are like the Sun, and Light. Joy is the Daughter of Faith, but ever as old, and strong, as the Mother.

There are Three Joyful Things in Believing.

• 1. A Ioyful Prospect.
• 2. A Ioyful Possession.
• 3. A Ioyful Purchase.

1. A Joyful Prospect. Faith is the Evidence of Things not seen: Heb. 11. 1. Faith sets Heaven, with all its Angels, Spirits, Joys, Glory, Christ, and God, whatsoever is Excellent, and Invisible, in thine Eye. Faith discovers all these Things to thee, with a Conviction, and Demonstration of their Reality.

He that believes, hath presented to the Sight of his Mind, that Frame of Things, in which God lives; and that not as a Show, or Apparition, but in a Substantial manner.

The Angel of the Lord pitcheth his Camp round about those that fear him: Psal. 34. 7. This Camp hath in it all the Powers of the Angelical, and Divine Nature. These continually encamp about a Saint, and encompass him in the midst of themselves. But they are Invisible, and Faith is their Evidence, the Discovery of them to thee, in their Truth.

When Jesus Christ had his Sufferings upon him, he had a Joy before Him, Heb. 12. 2. So much of Faith, as thou hast in thee, so much of Joy thou hast continually before thee.

Faith, when thou art in a Dungeon gives thee such a Prospect into Heaven, and the God-Head; as reflects a Joy, and a Divinity upon the Dungeon itself.

2. Secondly Faith gives thee a Joyful Possession. A Wise man among the Heathen tells us, that there are Three ways of being united to God; by Knowledge; by Love; by Faith. But, saith he, this Faith is no Empty Image, or Thin Persuasion; but a Substantial Incorporation of the Things themselves with the Soul.

So saith the Holy Ghost, Heb. 11. 1. Faith is the Presence 〈 in non-Latin alphabet 〉 the Subsistence of Things Hoped for.

Can you have, what you Hope for, and not have Joy? Do you Hope for Heaven, for Jesus Christ, for Freedom from Sin, and Troubles? Do you Hope for Joy? So much Faith, as you have, so much Joy you have, so much you have already of all that, which you Hope for.

Dost thou say; thou hast Faith, and by Faith the Presence of thy Savior, the Possession of Glory, and yet hast thou no Joy? Say not, thou Believest; but show me thy Faith by thy Joy.

He, that believes, cannot but have Joy in Believing; no more, than he that walks in the Light of the Sun, can be without its Heat.

3. Thirdly, there is in Faith a Ioyful Purchase. The Life, that I live, saith St. Paul, is by the Faith of the Son of God, who loved me, and gave himself for me, Galat. 2. 20.

Faith makes an Exchange between Christ, and a Saint. If thou believest, the Lord Jesus hath given Himself for thee. Christ stands in thy Stead. And thou standest in the Stead of Christ.

Christ fills thy Room, in the Flesh, the world, and all Sufferings. He bears the Place of thy Person in them.

Thou fillest the Room of Christ, and bearest the Person of Christ in all these. Can such an Exchange, as this be without its Joy, when Christ stands for thee in Sorrows, under the Guilt, and Infirmity of them: when thou standest for Christ in the Mystery of Them?

This Purchase, or Exchange is made in Glory too. The Lord Jesus is set in thy place in Heaven, as Thou being the Principle, and he the Deputy. I go to prepare a Place for you, saith the Lord to his Disciples, John 14. 3.

Thou shalt be taken up into Christ's Place there; Where I am, there ye shall be also, John 14. 3.

My Beloved is Mine, and I am His: saith the Spouse in the Canticles. Is not this abundant matter of Joy at all Times to thee? That Glory, which Jesus Christ hath now in Heaven, is Thine, as it is His. That Glory, which thou shalt have hereafter shall be Christ's together with Thine.

Thou hast no Misery; Jesus Christ hath no Glory alone.

This is the Purchase, or Exchange of Faith.

4. Rule: So much Spiritual Love, as there is in any Soul: so much Spiritual Joy is there also, 1 Pet. 1. 8. Whom having not seen, ye Love: then it follows a little after: Ye Rejoice with Joy unspeakable.

There is a Two-fold Love;

• 1. A Love of Benevolence.
• 2. A Love of Complacency.

1. A Love of Benevolence. If thou hast this Love to Jesus Christ; thou wilt Rejoice to accomplish His Will, to Glorify Him in thy Self, to make thy Self a Sacrifice in any Kind to his Good Pleasure: even, as He offered Himself up in the Flesh to the Father.

2. A Love of Complacency. Is thy Savior thy Delight? Is He to Thee, as He is to the Father? Is He thy Beloved, in whom thy Soul rests? Then is thy Joy the same, in the midst of all Changes, while thy Jesus remains Unchangeable.

If Jesus Christ be Altogether all Pleasantnesses, all Lovelinesses to Thee, as the Sp • use expresseth Him to herself in the Song of Songs: then, thou canst want no Joy, though thou be in want of all things; while thou hast Jesus Christ.

This is the Fourth Rule.

5. Rule: Joy, and Purity are ever in the Soul in a like Degree. Holiness, and Happiness are both One Thing in God, and the Soul. Each is an Elevation above all Inferior, and Corrupting, or Corruptible Things: and an Habitation in the Supreme Good.

It is said of God in the Prophet Isaiah, that He inhabiteth Eternity; that is, Himself, Isa. 57. 15.

It is said by the Saints to God in the Psal. 90. 1. Thou hast been our Dwelling place from One Generation to another.

Pure Religion, and Undefiled before God, and the Father is; to keep Himself Unspotted from the World, James 1. 27. The World is Pitch. For it lies in a Principle of Darkness, and Blackness. Where it Touches, it Spots.

He only keeps himself Pure, who keeps himself Untoucht by the World; Un-affected with it.

So long, as your Purity is Un-stained: Your Pleasure will be Un-troubled. For Troubles are below, in the Changeable State of Things. But a Holy Soul dwells on High, in Him, who hath no Shadow of Change.

Trouble is in the World, and in Christ all is Peace, John 16. 33. Hold up thy Heart, that it sink not into the World: Hold off thy Heart, that it settle not on the World; and thou at once shalt preserve thyself from Sin and Sorrow.

Abide in Jesus Christ, Act thyself perpetually from, and upon Jesus Christ; so shall thy Purity, and thy Pleasures flow continually like a Mighty River, which is both Clear, and Calm.

I have now finishit that, which I had to say in the Removal of the First Mistake, which hinders the Soul from attaining to a State of Spiritual Joy.

2. Mistake: That we are to take a Rise of our Joy from a Reflection upon something in ourselves. We are generally apt to think, that we are to look into ourselves for the Ground of our Joy; and that we are to measure our Joy by that, which we find in ourselves.

Go to most Christians, when you perceive them full of Joy, and ask of them a Reason of their Joy: you shall hear them telling you, that they have Examined their Hearts, and find a Love to God, to the Children of God, a Trust in God, an unfeigned Desire to Please God, an Universal Indeavour to keep all the Commandments of God, an Uprightness before God, a true Sorrow for Sin, a Detestation of it, a full Purpose to forsake all Sin, with many other Goodly Things in Themselves.

Go to other Christians, who put out the Flame of Life in their Hearts by their Sighs, and dim their Eyes with their Tears: Ask them, why they have no more Joy in their Lives; you shall have some such Answer, as this from them: Alas! What Joy can there be in my Life? God with-holds His Grace from me, and I can find no Abatement of Corruption, no Life of Holiness in my Soul. I have strong Temptations, mighty Lusts, and no Power to withstand them. I cannot Trust in God, or Believe in Jesus Christ, I find no Profit in the Ordinances, I take no Pleasure at all in Spiritual Things.

Obj. But you will say; may I not rejoice, when I discover the Workings of Grace in my Heart? Is it not a just Cause of Grief, when I feel my Heart hardened from the Love, and Fear of God?

Ans. There is a Right, and a Wrong Way of Rejoicing and Grieving in these Things. The Mistake lies here in not Distinguishing between these Ways.

Psal. 3. 7. David rejoiced that the Lord by his Favor had made his Mountain so strong. But this Mirth was quickly turned into Mourning. It would not have been so, if David instead of Rejoicing in the Mountain made strong by the Favor of the Lord, had Rejoyc'd in the Lord, and his Favor, which made that Mountain strong.

Or rather, if instead of that Favor of the Lord he had made the Lord of that Favor his Joy.

Psal. 77. Asaph abandoned all Joy, and gave himself over to Grief, for God's With-drawings from him in the Sensible Conveyances of His Grace to his Soul. v. 2. 3. &c.

But he repents himself of Measuring his Joy, or Grief, by this Standard; and finds a Cause of Joy above these Troubles. v. 10. I said; This is mine Infirmity, but I will remember the Years of the Right Hand of the most High.

I shall speak of Spiritual Mourning, when I come to the next Mistake.

In the mean time I will give you Two Rules for the Removing of the Mistake in this Point of Grounding our Joys.

The Two Rules are These.

• 1. Rule: Make God, as He is in Himself, the Object of your Joy, without any Consideration of yourselves at all.
• 2. Rule: Take the Rise of your Joy from Jesus Christ, not, as He Communicates Himself to you: but, as He Comprehends you in Himself.

I will begin with the First Rule.

1. Rule: Make God, as He is in Himself, the Object of your Joy; without any Consideration of yourselves at all.

When St. Paul commands Joy, he confines us to the Person of God, for the Matter of our Joy. Philip. 3. 1. Finally, Brethren, Rejoice in the Lord.

The Person of the Lord hath Space, and Room, and Entertainment enough for thy Joys in their largest Extent. Thou needest not wander besi • es the Tents of any Creature, within thee, or without thee.

Do but still Pitch thy Thoughts upon this Mark, and thou shalt have Plenty of Joy. He that makes God, as He is Alone, the Matter of his Rejoicing; will find Abundant matter of Joy in every Season.

You have David's Example in this kind, Psal. 118. 14. The Lord is my Strength; and Song; He is become my Salvation. The Lord is then Strong in you, and for you, when you receive Him in the Simplicity of His Nature, unmixed with anything of the Creature.

God is weakened, and straitened, when He is Compounded with any other thing. You bring Him out of Himself, and below Himself, when you join Him. with anything besides Himself.

It is said of Jesus Christ in the Gospel; that in One Place He could do no Great Work, because of Their Unbelief.

Faith is the Emptying, and Filling Grace. It Empties the Soul of itself, and the Creature. It Fills the Soul with God.

While we abide in Unbelief, that is, in any Thing of our Own, or the Creatures; we weaken God in us, we bind Him, and make Him un-able: He can do no Great Work in us.

We have God in Power, when we have Him in Purity; we have Him in Purity, when we have Him in the Simplicity, and Nakedness of his own Person.

Thus the Lord is thy Strength. And thus must He be thy Song, the Subject of thy Joy. When thou singest of God alone, then art thou strong, and hast strong Joys.

The Lord is thy Salvation. So far, as thou goest out of thy self, and the World; so far, as thou enterest into God, thou enterest into Salvation, Joy, and Heaven itself.

I will back this Rule with some Particular Motives.

1. Motive: Look to God in the Nakedness of His own Person, and you shall see Light, without any Darkness.

John 8. 12. Jesus Christ saith of Himself: I am the Light of the World, He that followeth me, shall not walk in Darkness, but shall have the Light of Life. Our Savior is the Light, that points, and chalks out our way to us, He is the Star that goes before us, and stands over the God-Head, as the House, in which He, and We must find our Rest, and dwell for Ever.

Follow Christ. Which way goes Christ? He goes by the Cross, and thorough Death. He descends to the Lowermost Darkness, Then He ascends thorough all things, till He comes above All. He goes up above the Highest Heavens, into God.

Go you after the Lord Jesus. Tread in the Steps of this Shepherd of the Flock. Go by the Cross, the Death, and the lowest Darkness. Carry everything of the Creature with thee, this Way into These. Then rise up out of All, pass thorough All, till thou come beyond All unto the High, and Holy Habitation of the God-Head,

If thy Heart be in this Treasure of the Divine Nature, if thine Eye be upon it, and thy Way be towards it: thy Way itself shall be a Light of Truth, and Joy without any Darkn • ss.

Psal. 104. 2. Who coverest thyself with Light, as with a Garment, and stretchest out the Heavens like a Curtain.

Every Thing of the Creature is a Covering upon God, even the Brightest, the most Beautiful Piece of the Creature; the Light itself.

The Highest, and most Glorious Things, the Heavens themselves, are Curtains drawn before the Lord, Hiding, and Darkning Him to us.

You must break thorough the Light of Angels, the Highest Heavens, the Divinest Excellencies of this Creation, into the Open Face of the God • Head; if you will have the true Light of Peace, and Joy in your Spirits.

While you sit under any Th • ng Created, you sit under a Cloud, in the Dark: you can never be free from Fears, Doubts, Uncertainties, and Unsatisfactions.

This is the First Motive.

2. Motive. Set your Heart, and Thoughts on God in the Simplicity of His own Nature; and you shall sit down under Love, without any Mixture of Wrath.

Esa. 27. 4. The Lord saith of Himself: Fury is not in me; who would set the Briars, and Thorns against me in Battle? I would go through them, I would burn them together. God, as He is in the Singleness of His own Person, and Nature, hath nothing of Wrath in Him, but all Sweetness, Love, and Blessedness.

God in Himself is Light, and Love. He is a Fire, a Principle of Wrath, only as He is in the Fleshly Creature, Straitned, Imprisoned, and Resisted by the Darkness of the Flesh.

If you hold up any Created Strength or Excellency before God; you set Briars, and Thorns against Him, upon which God Kindles in his Wrath, as a Consuming Fire.

1 Corin. 3. 11. St. Paul tell us, that Jesus Christ is the Foundation, and v. 12. If any Man build upon this Foundation, Gold, Silver, Precious Stones, Hay, Stubble; then saith He. v. 13. Every Mans work shall be made manifest; it shall be revealed by Fire.

Let thy God be laid in thy Heart, as the Foundation of thy Joy. He is a Living Rock, a Living Corner-Stone. If thou resign thyself to Him, and rest on Him: He will grow up unto a Building of Pleasure, and Glory in thee. Living Precious Stones of all Joys, and Beauties, will spring up out of Him.

But take thou heed of laying on any Thing, thyself, upon this Rock. For whatever it be, though it be not Hay, and Stubble only, but Gold, and Precious Stones; though it should be the Immortal Excellencies of Angels, the Glory of the First Image in Nature, the Beauties of the Earthly Paradise: This Rock of the God-Head will be, as an Irresistible Fire at the Bottom of them, breaking forth upon them, and Devouring them.

Then thine own Person may be saved, because it is Rooted in the Rock, and hath the Foundation of the Lord in it, which abides Sure. But this will be, as by Fire. Thou must pass thorough the Fire, in which thou shalt leave all thy Joys behind thee, which have been thy Super-structures, and Additionals upon the Foundation. Thy Person alone shall, escape naked out of the Fire, having nothing left, but the naked Foundation, or the Rock, for a Clothing to it.

St. John saith: He, that dwells in love, dwells in God. So far, as you dwell in anything of the Creature, you dwell under the Vail, in the Fire, under the Law, under an Administration of Wrath, and Death: you cannot be free from Trouble, and Torment; Death will feed upon you.

Dwell Nakedly in God, and you dwell Entirely in Love. Let a Naked God dwell in you, and as you take in a Naked God, you take in Naked Love into your Souls.

Thus much for the Second Motive.

3. Motive: Close with God in the Abstractedness of his own Being, as he is unclothed of all the Creatures; and you close with Eternal Life itself, where there is no more any Death.

See how David Rejoiceth: Psal. 18. 46. The Lord lives, and Blessed be my R •• k. David looked off from all other Things, and turned his Eyes upon the Lord alone. In the Lord he sees Life, and this is his Life. He considers nothing Transitory, or Moveable. His Rock is alone in all his Thoughts. He Blesseth his Rock. He triumpheth in the Blessedness of his Rock. And this is his Blessedness.

Follow David's Example, and thy Heart shall live, while there is Life in God, Say; my Friends, and my Body may die; my Graces, and my Comforts may wither, but the Lord lives. I may be miserable, the whole World may be miserable round about me; but Blessed be my Rock: There I see, and find a Life in the midst of Death, and Blessedness in a Heap of Miseries.

The Lord lives Truly: all other Things below Him, are Dead, and have only a Shadow of life. The Lord lives Eternally: He hath no End of Days, no Change of Life, or Shadow of Change. The Lord lives Universally: He lives in all Things, He comprehends all Lives in Himself, He gives a Life to all Things in Himself: All Things live to God, Luk. 20. 38.

If thou look to, or for an thing below, or besides God, thou shalt certainly find it in the Region of the Shadow of Death; and Death feeding upon it with his Iron Teeth of Divisions, Distractions, Cares, Changes, and Griefs.

Look into the Book of this World, and thou shalt find it a Book of Death, where thou shalt see everything Dead, or Dying, Betraying thee to Death, and Amazing thee with the Fear of Death.

Look into thine own Heart, and thou shalt find that, a Book of Death, and Hell, filled with Darkness, Guilt, Fear, Torment. The best things there, thy Graces are written with Black, and Bloody Letters, in much Obscurity, hard to be discerned; in much Impurity, having little Life of Comfort in them.

But if thou wilt look into the Person, and Nature of God, thou shalt see the Book of Life opened to thee. God is that Book of Life, in which thou shalt see thy Self and all Things Written with the Beams of the Light of Life. Here thou shalt neither read, nor hear no more sad Stories of Death. Thou shalt see Death itself Shining in the Light of Life.

God is a Bright, and the Last Darkness. The Darkness of Death itself is swallowed up into Life, and Immortality in Him. O Death I will be thy Death.

Live only to God, and upon God; Consider nothing but Him only. So shall thy Joy always be as Life from the Dead, as the Joy of Harvest, I mean that Heavenly Harvest, the Resurrection.

4. Motive: Pitch thy Spirit upon the Single Person of God; so thou shalt fall into an Infiniteness of Satisfaction.

This is the Advice of David, Psalm 37. 4. Delight thyself in the Lord, and he shall give thee thy Hearts Desire. The Desires of man are Infiniteness budding forth from its Seed in the Soul. These Desires are ever in Motion, and Restless, till they put forth into Infiniteness itself. All the Creatures are too Strait, and Narrow for them. They are Unquiet, while they are contained within the Compass of any Creature; because every Creature is Finite.

They beat against the sides of it, till they break thorough it into the Innfiniteness of God.

Make God thy Delight; and there is nothing which thou canst think of, or wish for, but thou shalt have it in him. In God thou shalt meet with thy Self, in any State, or Form, in all States or Forms, which thou canst desire, at once. In God thou shalt meet with whatever thou hast Enjoyed, and wouldst fain Enjoy again, with whatever Enjoyment thou hast fallen short of, and longest for.

If there be Loss, Shame, Grief, or Evil, which thou wouldst fain have abolished, and to be as if it never had been. If thou wouldst have any Time past brought back again; any Good, or Content, which hath been defaced, or stained, renewed; thou shalt have this Abolishment of what thou wilt, this Restitution of what thou wilt, in God. For He will give thee thy Hearts Desires.

God is All, if he be Alone. As He is in Himself, He is Infinite. If you add any Thing to Him, or take Him clothed with anything of the Creature; you make Him Finite, and so loose Him quite.

It is a Joy from the Creature, which is a Confined Joy. If thy Joy be purely from God; if it be from an Un-compounded Cause, it will be an Un-confined Joy.

Search then, if thy Griefs increase, as thou appliest Spiritual Comforts to them; thou then dost but take something of God, as a New piece of Cloth; and sowest that to the Old Garment of the Flesh, and Creature in thee; so the Rent becomes worse. For if thou think to patch up that which is Thine, or the Creatures, with that, which is God's; He will tear more of it away and leave thee still more Broken, and Naked.

Let thy Heart go out of all Things into God, make Him thy Delight Alone, and He will give thee All thy Desires.

These are are the Motives to persuade you to the First Rule, to make God in the Singleness of his own Person, your Joy.

Obj. But now someone may say: Shall we so give ourselves to look up to God in Contemplation, as never to look down upon our own Conversation? Shall we consider God only, and take no Care of our Selves? Shall we satisfy our Selves to think, that God is most Holy, and most Excellent, though we in the mean time be never so Sinful, and Vile? Is not this like Him, who gazed upon the Stars, and fell into the Ditch?

Ans. While we thus Object, we err, not knowing the Power of God, nor the Way of the Spirit of Man. And this is my Two-fold Answer: the First, from the Power of God; the Second, from the Spirit of Man.

1. Ans. From the Power of God. The Light of God is the Light of Life, as Jesus Christ calls it. It is no Dead Light, it works, Transplanting the Soul into the same Principle, Transforming the Soul into the same Image with itself.

As the Beams of the Sun have a Heat, and Influence going along with their Light: so have the Appearances of God to the Soul, a Fire in them, which baptizeth it:

The Discoveries of God carry the Spirit of God along with them, by which those Excellencies of God are, and Act, wheresoever they Appear, according to the Manner, and Measure of their Appearance, 2 Cor. 3. 18. Beholding the Glory of the Lord, we are changed into the Likeness of the same Image, even as by the Working of the same Spirit.

To know thee, is Eternal Life; saith Jesus Christ to his Father, John 17. 3. Spiritual Changes are made in Spiritual Contemplations. The Knowledge of God is the Life of God in the Soul, which first brings forth itself in the Flower, and then in the Fruit.

It was said under the Law; No man can see God, and live: that is in, or to himself. But the Gospel saith: No man can see me, and lie dead in Sin, or Flesh, 1 John 2. 4. He that saith, I know Him, and keepeth not his Commandments, is a Liar.

Look unto me, and be ye saved; saith God in the Prophet, Isa. 45. 22. Sanctification, and Salvation, Holiness, and Joy come down upon us when we look up to God

2. Ans. From the Spirit of Man. What is it Draws Man on to any Course? Is it not some Image set up before the Eyes of His mind? What is it, which Drives the Soul swiftly forward in any way? Is it not the Delight, which it feels and enjoys?

1. Our Savior tells thee, Mat. 6. 22. The Light of the Body is the Eye: if thine Eye be Single, thy whole Body shall be full of Light. Such as the Image is, Which is in the Eye, such is the whole Man. If the Eye takes in One, Pure, Simple Image of Him, who is One, who alone is Good; then is the Eye Single: for it becomes One with this Image: Then is the whole Body Light. For every Member is formed, and moved according to that Image.

But if the Eye be Evil, taking in the Double, the Divided Image of any Creature; then the whole Body is Dark; it is Uncertain, Confused, Distracted in all its Members, and Motions.

This is the Misery of Men, that their Light is Darkness. They have no other Images of Things before their Eyes, no Appearances of God in their Understandings, beside those of this World, and the Creature. This fills their Life with all manner of Disorder.

It were Happy for us, that we were always in the Contemplations of God, that we had Him alone in all our Thoughts: so should the Eye of our Soul be Single, and we should be ever carried on towards that Single, Supreme Good, according to Him, as Children of Light.

The Eye, wherever it is; is the Highest Image, and Representative; the Immediate Production, Habitation, and I • let of the Superior Principle, or Power:

As the Appearance is in the Eye; so are the Actings and Out-goings thorough the whole Body.

The same Word in Hebrew signifies the Eye, and a Fountain.

The Eye, and the Heart are the same Thing in Spirituals; having only this different Notion; the Heart is as the Principle in the Image; the Eye as the Image in the Principle: the Heart as the Unity in the Variety; the Eye, as the Variety in the Unity: the Heart, as the Father in the Son; the Eye, as the Son, which hath the Father in the Trinity.

But to return, thus you see, that it is the Image, which we have in our Minds, which draws us to Good, or Evil.

2. It is Delight, which drives us. This is the Oil to the Wheels of our Soul. The Joy of the Lord is your Strength.

Where your Treasure, there will your Hearts be: saith our Blessed Lord, Mat. 6. 21. That is a Mans Treasure, in which he hath Joy. O that we had less Joy in the Creatures, and more in the Creator: then would our Treasure, and Hearts be in Heaven!

Cant. 1. 3. The Spouse saith to Jesus Christ: Thy Name is as an Ointment poured forth: therefore do the Virgins love thee. See the Kindly, the Spiritual Way of the Lord, with that Soul which he espouseth to Himself.

1. He poureth forth his Name, the Discovery of his Person, and Excellencies in the Soul. He filleth the Eye of the Soul, the understanding of Man with the Contemplation of His Riches, and Glories.

2. This Name thus poured out becomes as an Ointment in the Soul. It perfumes the Spirit. It spreads a Strong, Delicate Sweetness, and Delight thorough the Heart, and Affections.

3. This Perfume of Delight makes the Soul in Love with Jesus Christ, makes her full of Longings after him, of Breathings, and Cries to be taken up into Communion with Him, and made more Conformable to Him.

Thus, as the Contemplations of God draw the Soul, so a Complacency, and Joy in God drive her on to Believe, Love, Obey.

And this is according to the Natural Way of the Spirit of Man. The Object informs the Understanding, the Understanding moves the Will, and Affections, these put the Whole Man into Action.

O then fear not any Danger in Delighting yourselves in the Excellencies of God, as he is Naked in himself. If you be not Good, this Joy will make you Such. If you be Good, this Joy will make you Better.

So much for this Objection; and the First Rule for the Removal of the Second Mistake, by which we are apt to look into our Selves for the Ground of our Joy.

2. Rule: Take the Rise of your Joy from Jesus Christ; not, as he Communicates Himself to you; but, as he Comprehends you in Himself.

St. Paul expresseth this Distinction, and Rule in the Life, in his own Example, 2 Corin. 12. 2. He tells us of a Man in Christ, caught up to the Third Heaven. v. 3. Such a Man Paul knew. v. 4. This Man heard Un-utterable Words in Paradise. v. 5, Of such a One, saith St. Paul, I will glory.

Three Distinct Persons are mentioned in this Discourse. Yet all these Three prove One.

1. First, here is the Person of Christ, as it is in the Third Heaven. The First Heaven is the Starry Heaven: For so we read: He called the Firmament Heaven Gen. 1. 8. The nature of Angels makes the Second Heaven. So we read, Gen. 21. 17. The Angel of God called to Hagar out of Heaven, and they are called The Angels of Heaven. The Third Heaven seems to be the Natural Image, and Presence of God, as he is the head of Angels. This is called The face of God, Psal. 42. 2. Mat. 18. 10.

In this Heavenly appearance was Paradise, the flourishing State of all the Creatures in the Divine Image. This Image was withdrawn at the fall, and not brought forth again in its own naked Appearance till Jesus Christ brought it forth to Light, after a Spiritual manner, in His own Person, by His Resurrection from the Dead.

2. Secondly, here is the Person of St. Paul, as it is wholly Spiritual, in Union with the Person of Christ; Comprehended in One Spirit; Ascending, and Caught up into One Glory, with him.

3. Thirdly, Here is the Person of St. Paul, as it is a Mixt Person, partly Spiritual, partly Natural. This Man, as he was spiritual, had a fellowship with the Man in Glory, knew him, did bear that Image, and Impression of those Words which were spoken, and those Glories, which were seen in Paradise. But as he was Natural, so he could not Utter those Heavenly Words, nor Understand that State, whether it were the Last Resurrection to the Glory of the Body; or the first Entrance, and Abod of the Soul naked in Glory, at Death.

Of such an one I will Glory, saith St. Paul: v. 5. that is of the Heavenly Man, the Man of Paradise, that is, of the Natural Man, as it is caught up into the Spiritual Man; of the Spiritual Man, as it is Comprehended in Christ, and together with Him caught up into Paradise.

Thou mayest Joy, and Glory in that Man, that Self only, which is above a Man, above thyself. which is complete in Christ, as Christ is complete in the Glory of God.

Of Such a One I will Glory, saith St. Paul: that is, of that Man, whose Resemblance, and Likeness I saw, and was taken up, and transfigured into it, when I had that Revelation fourteen years ago.

But of myself, saith he, I will not boast. He calls himself, the Man in that Mixt State, in which he now was on Earth, having the Power of Christ made manifest in his Weakness.

This Rule hath two Parts in it. One is Negative, the Other is Affirmative.

1. Part, The First is the Negative Part of this Rule, which is This: Take not the Rise of your Joy from Jesus Christ, as he communicates Himself to you on Earth.

The Communications of Christ to us in the Natural Man, are,

• 1. Uncertain.
• 2. Imperfect.
• 3. Unsatisfactory.
• 4. Un-safe for an Object of Joy.

1. First, The Communications of Christ in our Natural Man are Uncertain. They are like the Shining of the Sun upon the Earth, which is ever and anon cut off by a Cloud comi • g between the Earth, and the Sun. So Sins, Temptations, Desertions make the Breakings forth of Christ upon Us Fleeting, and Changeable.

Jesus Christ complains of his Father forsaking Him. Neither is there any Member of Christ that lives in the Body, which doth not often find cause to grieve for the Withdrawings of Jesus Christ.

The Psalms are the Discovery, and History of a Holy Soul in her whole C • urse, and in all her Tempers. How often have ye there Sad mention made of God's hiding his Face.

If thou take thy Joy no higher, than from the Puttings forth of Christ in thee, thou wilt be very Wavering, and Unconstant in all thy Comforts. Thou canst have no Sure, or Setled Joy this way. Thou wilt be able to bear no Trial, when thou shalt be carried thorough the Waters of Darkness, and Desolation, thorough the Fires of Terror, and burning Tribulation. The Strength of thy Joy will be Small, and thou wilt faint in the Day of Adversity.

2. Secondly, The Communications of Christ in our Flesh are Imperfect. They are Imperfect Two ways.

• 1. In Degree.
• 2. By Mixture.

1. In Degree. All our Graces are thus Imperfect, while we are in This World. I count not my Self to have apprehended; saith St. Paul Phil 3. 13. I press towards the Mark. v. 14.

While you look upon your Graces for Comfort, you can never have a Full Joy, because you have no Grace, which doth not in Many Degrees fall short of the Mark in Jesus Christ, the Glory of God, to which ye are called.

He that takes his Joy from the Manifestations of Christ in his Flesh, is like him, that feeds upon U • ripe Fruit, which hath a Sowrness in the Taste, and a Wat • rishness in the Nourishment. So will this Man have a Bitterness and Weakness in his Dearest Comforts.

2. By Mixture. This is a Second Way in which the Graces of Christ are Imperfect in us.

Rom. 7. 21. St. Paul complains: I find a Law, that when I would do Good, Evil is present with me. How many sad Throws have we, how near are we brought to Despair full many a Time, when we go to derive our Joys, from what we can discover of Jesus Christ in us? If we pitch our Thoughts upon Faith, Love, Obedience, Humility, Heavenly-Mindedness; we find these only, as Wea • Inclinations in us: We would do good; But then Evil is present with us. At the same time like Satan in the midst of the Sons of God, Unbelief, Lust, Hatred, Pride, Worldliness appear together with our Graces, and so mingled with them, that it becomes very difficult to determine, which is the Son, that is to abide in the heart; and which the Servant, that is to be cast out; which is the True, Predominant Principle in the Soul, and which is a Temporary Appearance only. Who can tell, which are from the proper Will of the Soul, as the Children of the Husband; which are from Violence, as begotten by a Ravisher?

This Mixture in thee will make that Joy, which depends upon any Thing in thyself, a Mixt Thing of Hope, and Fear; of Pain, and Pleasure.

Thy Life will be like an April day; which hath far more Showers than Sunshines in it. Thou wilt far oftener with Paul cry; O wretched Man! than say with him; I bless God: Rom. 7. 24.

As the Hand, that gathers a Rose in the midst of Thorns: so will thy Heart be, while it gathers its Joys from the Beauty of Christ growing up in itself. If it do reach any Sweetness, it will have with it many a sharp, and Bloody Scratch from its Corruptions, as from Thorns.

3. Thirdly, The Puttings forth of Christ in us are Unsatisfactory. This One thing I do, saith the Apostle, forgetting those things which are behind; I reach forward towards that which is before. What is that? Observe, the next verse will tell us: The Mark of the price of the High Calling of God in Jesus Christ.

That which is come forth of Christ into thy Natural Man; that is now Behind thee. That which is Before thee is, the Person, Possession, and Life of Jesus Christ in the Spirit, and Glory of God. The Unity of this Spirit, the Fellowship of this Glory, as it is in the Person of Christ: this is That Mark which is Before us.

All that, which is in our Persons, while we are in Flesh, is Behind us, and to be forgotten by us. It hath a Darkness, a Shadowyness, an Emptiness, a Transitoriness from the Flesh, in which it is enclosed. So it cannot stay with us, or satisfy us. It cannot hold us. It vanisheth, it passeth behind us, and is to be forgotten by us.

Our best Things, while we are in this vile Body, are a Heavenly Treasure in an Earthen Vessel, as St. Paul speaks. They are Pure, and Sweet, as they flow from the Spirit of Christ, but as they are in our Spirits, they taste of the Vessel, they receive an Unsavouriness, or Unsatisfactoriness from their Communion with our Earth, and Flesh.

The Grace of Christ in thee, is like a Beam, which is at once in the Bosom of the Sun, and in the Bosom of the Earth. That End of the Beam which is to the Sun, is pure, and perfect Light: But that which is towards the Earth, is Dim, full of Motes, and Dust. The Shinings forth of Christ in thee, have such a double Relation, to Christ, and to thee. As they are Christ's, and in Union with him, they are Light, and Life in Christ, without any Emptiness or Mixture. But as they are Thine, and have their Being in thy Heart, they are like Gold in the Mine, partaking very much of the Earth, in the midst of which they lie.

The Power of Christ magnifies itself in thy Weakness: as the Apostle speaketh of Himself. The Life of Christ in thy Spirit, is Wine mingled with Water. If thou take it in itself, and in Christ, it is the Power of Christ. But if you look upon it, as it is in your Spirit, it is Wine and Water, Power in Weakness. On Christ's part it is Magnified, but on thy part it is Weak, and can afford thee but a Weak, Unsatisfying Joy.

4. Fourthly, and Lastly, The Communications of Christ in us become Unsafe, when we build our Joys upon Them. St. Paul is ever very careful in this One Main Point; when he rejoiceth at any time in the Grace of God, to set aside his own Person, and to set up that Grace in the Person of Christ. I thank God thorough Jesus Christ my Lord: Rom. 7. 1. What ever matter of Rejoicing, or Thankfulness a holy Soul finds, it still finds, and acknowledges it to have all its Virtue, Sufficiency, and Safety from, and in the Person of Jesus Christ. Therefore doth it draw all through that Person out of its own Person, lest it should think of itself above what is meet.

Look to Jesus Christ the Beginner, and Finisher of thy Faith, and Joy. For God hath appointed Him, as the Mediator, in whose Person alone every Thing is made truly Acceptable unto God, and Man: He alone must be thy Beloved, in whom thou must be well-pleased. Thou must be well-pleased and Joy'd with every Grace, only in Him, as Thou, and It meet in him. Otherwise thou art in danger of Spiritual Adultery, and Idolatry, by which thou wilt grieve thy Husband the Lord Jesus, and rob thyself of his blessed Presence.

This is a Way by which thy Soul often falls on a sudden from High Enjoyments into a Dark, and Desolate Condition.

When the Lord Jesus fills thee with the Warmth, and fruitfulness of his Embraces, first thou lookest upon the Fruits of Christ in thy Soul, and art exceedingly taken with the Beauty, and Sweetness of these. Now thy Heart, and thine Eye begin to go a whoring from thy Heavenly Spouse, when they begin to look off from his Person, though it be upon something sent forth from Him. Secondly, thou then reflectest upon thyself with Delight, to see thy self so adorned, so strengthened. Thou thinkest thyself Rich, and Safe. So ere thou art aware, thy Soul makes herself like that Whore, which said, I sit like a Queen, and shall see no sorrow. Thirdly, Thy Savior now grows Jealous, He turns away his Face, He withdraws his Graces, the Testimonies of his Presence from thee, He leaves thee to the Power of Temptations, and Lusts. This he doth, that thou mayst learn not to Exalt thyself by his Gifts, nor His Gifts in thy Self; but Both in him, whose Person is the Life of Both, and ought to be the Only Object of all thy Love, and Joy.

Thus the Apostle had the Buffetings of Satan, and a Sting in his Heart, that he might not be exalted by his Revelations, but his Savior, and he only in his Savior.

Take heed then of looking upon the most Glorious Graces of Christ in your own Person. But keep your Eye unmoved on the Person of your Savior, and look upon Both, your Self, and your Graces in that true Glass, and perfect Image.

So I pass from the Negative to the Affirmative Part of this Rule.

2. Part, Take the Rise of your Joy from Jesus Christ, as He comprehends you in Himself.

It is necessary for me here to make plain this Rule, by Propounding, and Answering Three Questions, which perhaps most of your Spirits will be ready to ask in themselves.

1. Question. First you may ask me, What I mean by Jesus Christ.

Answer. I shall answer so far only, as I apprehend most pertinent to the Point in hand.

My Answer to this Question shall be Six-fold.

1. Answer. Our Lord Jesus is a Spirit, 2 Corin. 4. The Lord is that Spirit. A Spirit hath a Three-fold Power.

• 1. A Penetrating.
• 2. A Receiving.
• 3. A Uniting Power.

1. Power, Penetrating. When Jesus Christ was made Spiritual by his Resu • rection, He could pass thorough the Door, when it was shut, and present himself in the midst of the Room, and the Disciples on a sudden.

All Bodily Substances are forced to remain one without another. They touch and join only by their Out-sides. They cannot mingle, but by Breaking themselves into little pieces. So the Golden Calf was stamped to Powder, that it might mix itself with the Waters.

But this is the Excellent Nature of Spirits, that they can be a whole Army of them in One Spirit, or in the Body of any Creature, passing into the very Essence, or Being of it, most Inwardly, most Universally; and yet neither Divide, nor Stretch it.

The Lord was in this manner present with His Ten Thousand Thousands of His Angels on Mount Sinai, which was a Bodily Substance, that might be touched.

So the Lord, and all the Angels, and all the Spirits of Just men; the General Assembly of all Glorious Spirits meet on Mount Zion, which is a Spirit, that cannot be touched with hands.

The Person of thy Savior is such a Spiritual Substance. He can come into thy Closet, thy Bosom, thy Heart. He can dwell in the same Body, in the same Soul with thee, in the most Inward Parts, in every Part of Both; and yet take up no more Room.

The Word, which is Christ, is within thee, even in thy Heart, and in thy Mouth; in the most Inward, and most Outward Part. All of Man, and every Creature is either Heart, or Mouth; an Indrawing, or an Out-driving Power; the Inward Principle, or the Out-ward Appearance.

Our Savior divides the whole Man into Heart and Mouth, when He tells us; that Nothing, which enters into the Mouth, defiles a Man; but that which comes forth from the Heart.

Jesus Christ is a Spirit in thy Heart, and in thy Mouth. He pierceth to the Bottom of the most Secret Principle of Life, and Being in thee. He is as Inward with That, and Thee, as That is with Thee. He passeth quite through, all over the Bredth, and Length of that Body, that Appearance, in which thou walkest. He makes it His Clothing, as it is Thine.

This is the First Power of a Spirit.

2. Power, Receiving. A Spirit receives other Things into self, as Inwardly, as Entirely, as It conveys itself into Them.

We read of the Depths of Satan, Rev. 2. 24. of the Deep Things of God, 1 Cor. 2. 10.

We read of a Pit for the Devil, which can be no other than a Spirit of Darkness, and Wrath in himself or in God: Rev. 20. 3.

We read of Chambers for the Saints: Es. 26. of a House, and Mansions for them above; which can be no other than Spirits of Grace, and Glory in God.

A Spirit hath an Opening, and a Depth in itself, into which it can receive all things without any Breach in itself.

An Evil Spirit hath its Pit, into which it taketh in, and swalloweth up, whatever it taketh hold of.

A Good Spirit hath its Chambers, and Mansions, its Retreats, and Abodes in itself, for what Guests it pleaseth to admit, or draw in.

Abide in me, saith Jesus Christ to his Disciples, Job. 15. 4. As every Thing may be a Temple to a Spirit. Your Bodies are the Temples of the Holy Ghost: 1 Cor. 6. 19. As a Saint is the Temple of Christ; So a Spirit may be a Temple to any Thing: So the Lord Jesus is a Temple, into which the Saints may at all times enter, and have Communion with God. Destroy this Temple, and in three days I will build it again. This he spoke of his Body, John 2. 21.

The Body of Christ was a Temple shut up with a Vail before it, while it was Natural. But when it was made Spiritual by the Resurrection; it was the most Holy place set open for thee to come into it, and never to go out more: Heb. 9. 1, 3, 8.

Flesh is a mere Shadow, which can only touch upon Things, but can take in Nothing. A Spirit is the Life, and hath a Depth in it, for which it is compared to Water.

This is the Second Power of a Spirit.

3. Power, Uniting. The Spirit is the Band of Unity. 'It is true of every Spirit, so far as it hath the Nature of a Spirit in it. Bodies in Flesh, are Divided, and Broken things, being held together only so far, as they are Bound up in One Spirit. Bodies in Flesh converse with all things at a Distance, in a Divided Manner. Our Savior is said to take away the Wall of Partition in his own Flesh, when he crucified the Flesh in himself, for Himself, and the whole World, Eph. 2. 14.

A Spirit is Uncapable of Division, being One in itself, and making all things One with it, which it takes in, or converses with.

Spirits are compared to Flames: Heb. 1. As Flames they lick up into themselves, and Incorporate (as it were) with themselves, whatever they light upon, or work upon.

So the Power which caught up Elijah was represented by a Chariot of Fire. It was, as a Chariot, because it took him into itself. It was a Fire, because it took him up into the Fellowship of One Life, Glory, and Spirit with itself.

This is the First Answer to that Question, which asketh, What we understand by the Person of Christ, when we speak of his comprehending us.

2. Answer: Christ is the Highest Spirit. He is Lord of all. We read 2 Cor. 4. the last words thus; the Spirit of the Lord. It is in Greek, the Spirit the Lord. Jesus Christ is the supreme Spirit, that Spirit, which is Lord of All.

The Majesty of our Savior's Person consists in this, that he is that Spirit which hath the most Absolute Power over all Spirits, Persons, and Things; together with the most comprehensive Greatness.

A Spirit is like a Prospect, the Higher it is, the more Commanding, and Comprehensive it is.

3. Answer. Christ is the Brightest Spirit. He is the Brightness of the Father's Glory: Heb. 1. 3. 〈 in non-Latin alphabet 〉 , the Out-shining.

All the Effusion of Beams from the Godhead, is through the Person of Christ. All the Beams meet within the Compass of that Person.

We before cited a Place of Scripture, which calls the Spirit, A Band of Unity. The Lord Jesus is that Spirit, in which all the Goings forth of the God-head are united, as a Knot of Beams, a Band, a Bundle of Divine Irradiations, or Manifestations.

This Blessed Person, and Spirit is the Highest, the clearest Light, which as a Garden-bed, discloseth, and exposeth all things to view, in the most natural, naked, and distinct manner. This is the Word, which being spoken, all things are expressed. Heb. 4. 12, 13. The Word of God is lively: All things are naked and bare before him, with whom we have to do.

4. Answer. The Person of Christ is the First, and Fountain-Spirit. The Second Adam is a Quickening Spirit, a Life-giving, or Life-making Spirit.

All Spirits, Persons, and Things, that have Life, or are from Life: they are in this Spirit, as Waters in their Fountain. They are in Him Primarily, and Eminently. They are in Him, more truly, than they are in themselves. For they derive that, which they are in themselves, from Him.

5. Answer. Christ is the Image of God: Col. 1. 15. He is the Image of the Invisible God.

But you may say, that everything is an Image of God one way or another. It is true; for St. Paul saith, that the Invisible things of God, are made manifest by the things that are made. Rom. 1. 20.

Therefore the meaning of St. Paul in that other place is, that He is the Image, the Full Image, the Proper, the Perfect Image of God.

All the Workings, and Manifestations of God are in this Blessed Spirit; and that according to their several States, with their Proper Distinctions: Otherwise the Image were Imperfect.

All the Discoveries of God are in this Person, as One with it. For all make One Image, and that a Spiritual Image.

Thus this Image is, as it were a Body to the God-Head. All the Virtues, Operations, and Appearances of God are contained in Jesus Christ, as One Body. Yet every One hath his own Distinct Place, Power, Form, Activity, Enjoyment; as Diverse Members. The Fulness of the God-Head dwelleth in Him Bodily, Colos. 2. 9.

6. Answer. Jesus Christ is the Head-Spirit. God hath made Him the Head of All, Ephes. 1. 22.

Our Savior is the Universal Spirit, that takes in all, and unites all in Himself. It pleaseth the Father, that all Fulness should dwell in Him, Coloss. 1. 19.

He is a Particular Spirit, distinct from all. For God hath given Him a Name above every Name which is named in this world, and that which is to come, Ephes. 1. 21. Thus He is the Head.

Thus our Savior becomes a Person, that both Represents, and Presents all in Himself: that both Perfects all in Himself, and Himself bears the Imperfections, Sufferings in, and for all.

I have now answered the First Question, what I understand by Jesus Christ: not according to the Exactness, or Latitude of the Question, but so far, as tends to my present purpose, and the making plain of the Second Question, which follows.

2. Question: How we are said to be Comprehended in Jesus Christ.

I shall endeavor to open the Nature of this, which is one of the most Principal, Spiritual, Profitable, Comfortable, and yet Difficult Points in all our Divinity. I shall proceed in the opening of it by a Three-fold Step, which shall be a Three-fold Answer to the Question.

The Lord Jesus comprehends us Spiritually, Mystically, Eternally.

1. Answer. The Lord Jesus comprehends us Spiritually.

Our Blessed Savior, as a Spirit, comprehends us in Himself, 1 Cor. 15. 45. The last Adam was made a Quickness Spirit. Jesus Christ is the Second Adam, a Universal Person, comprehending the Second Creation, in His Spiritual Person, in the Spirituality of His Nature. He is the Heavenly Adam, a Collection of all the Saints, as He is a Spirit.

Jesus Christ comprehends us by the Spirit, 1 Cor. 12. 13. By one Spirit we are all Baptized into one Body. Christ, and we live both in One Spirit, so we are Both bound up in One. It is the Unity of the Spirit, Ephes. 4. 4. The Spirit is Christ's Radically, and Primitively, by drawings us down, and Baptizing us into this Spirit, Jesus Christ comprehends us.

The Lord Jesus comprehends thee, as thou art a Spirit. He that is joined to the Lord is One Spirit, 1 Corin. 6. 17.

Our Savior, and Husband comprehends us Inwardly, Powerfully, Fully: not as Bodies, Waters, Flames, but as Spirits comprehend one another, nay as One Spirit, as the Highest Spirit comprehends itself.

Christ comprehends thee, as Spirit of His Spirit, as a Spirit in His Spirit, as One Spirit, as the Self-Image of Himself.

2. Answer: The Lord Jesus comprehends us Mystically. The Mysticalness lies in Three Things, in the Glory, or Diviness of the Union; in the Nearness of it; in the Distinctness preserved together with the Oneness.

We are comprehended in Christ Mystically, because Incomprehensibly. The Love of Christ passeth Knowledge, Ephes. 3. 19. That Love, which is an Affection only, and loves by Impression, and unites by Imagination; such a Love may be taken in by Knowledge only, which is a Notion, the taking of a Picture the Catching of a Shadow. Such a Love may be known by the Understanding, which is a Faculty, an Accident.

But the Love of Christ is above Affections, and Impressions. It is a Naked Comprehension of Substances, and Spirits, in a Unity of Substance and Spirit. So it passeth knowledge, not being to be represented by any Image, or Notion; not to be conceived by any Faculty; but to be Felt, and Enjoyed only, after an Immediate, and inconceivable manner.

We are comprehended in Christ Mystically, because with an Appearance of Contrariety

We are One Spirit, and One Body in Christ. The Body of Christ in the Unity of it is a Spirit. The Spirit of Christ in the Variety of it, is a Body.

We are comprehended in Christ, as Members in the Body. Each Saint hath his Distinct Person, Place, Power, Appearance: I say Distinct both from the Person of Christ, as the Head, and from all the other Saints, as Particular Members.

Yet again each Member is One Man with Christ, possessing the Fulness of God, and of the whole Body, being in itself conformed to the Image of Christ.

3. Answer: The Third and Last Answer to this Question is, that we are Comprehended in Christ Eternally, 2 Tim. 1. 9. Who hath saved us, and called us, &c. according to his own Purpose, and Grace, which was given us in Christ, before the World began. v. 10. But is now made manifest by the Appearance of Jesus Christ.

Three Things lie clear in these words.

1. First, Thy Person was in Christ from Eternity. Thou hadst a Capacity, and a Subsistence in thy Savior, before the World began. For thou wert then in Him, as a Subject, on which the Father settled his Purpose, and conferred his Grace: The words of the Apostle are: Grace given us.

2. Secondly, Thy Person with all manner of Grace and Glory, was in Christ before all Times, as it is or shall be in any Time. For One is the Measure of the Other. That Eternal State in Christ is the Pattern of the State of Grace afterwards, according to That, is This exactly fashioned, who hath called and saved us according to, &c.

3. Thirdly, That State of our Persons comprehended in Christ is Unchangeable.

When Jesus Christ appears to us, or in us as we are in Flesh; then is that Grace put upon our Persons in Christ made Manifest. The Discovery is now of that, which in Truth was before. The Mani • estation is here below, but the Substance abides still above.

The Manifestation in thy Flesh is as the Appearance of Christ upon thy Flesh, subject to Change. But as is the Person of Christ in the Glory of God, so is thy Person of Christ comprehended in Christ, Unchangeable.

Let us now pass from the Second Question to the Third.

We have seen in some measure, what it is to be Comprehended in Christ. Let us now proceed to inquire; how we shall know ourselves to be Comprehended in Him. There is indeed Unspeakable, and Unchangeable matter of Joy for those that are so Comprehended; but how shall any Particular Soul be assured of this concerning herself?

3. Question: How shall I know myself to be comprehended in Christ?

Answer. Art thou comprehended in the Wisdom, or Image of God? Then thou art comprehended in Christ. For he is the Wisdom of God in its Latitude, and the Image of God in Large.

Hast thou any place in the Fulness of God, or any part in the Fulness of the Creature? Then hast thou a Mansion, and Habitation in the Lord Jesus. For it hath pleased the Father, that all Fulness, (both of God, and the Creature,) should dwell in Him, Coloss. 1. 19.

Obj. But you may object, and say; It is true, all things, that have a Being, or Subsistency, have it in Christ: For all things subsist 〈 in non-Latin alphabet 〉 in Him, Coloss. 1. 17.

But there are Two ways of being in Christ: One, as He is Head of the First Creation. So Plants, and Brute Creatures have their Being, Motion, and Life in Him, as well as Men, or Angels. What Happiness, or Joy can I have in this?

Another Way of being in Christ is, as He is Head of the Second Creation; the First-born from the Dead.

The Lord Jesus in this State comprehends the Spirits of men in Himself with a very great Contrariety; some in Love; others in Wrath. So we read that there were Sheep set on his Right Hand; and Goats on His Left, Mat. 25. 33.

What comfort can I have in the Lord Jesus, till I know on which Hand I stand? What shall discover to me, whether I be comprehended in his Love, or his Wrath?

Ans. I entreat thee to understand, and lay up this, which I shall now say, carefully in thine Heart. It is a Preparation to the Answer to this Objection which thou hast made, and the only way of Satisfaction.

It is this: The Left Hand of Jesus Christ is his Weakness; his State, and Appearance under a veil of Flesh, as he bears the Image of the Creature upon Himself.

For this Reason, the Works of Wrath are the Strange Works of Christ, and God, Es. 28. 21. This Expression, His Strange Work, signifies; a work with which he is not acquainted in His own Person, and Nature; a Work, which is uncouth to Him, in which the Height of his Skill, and Power delight not to put forth themselves; a work in which he is descended out of his own Form into some inferior Form of the Creature, and so become a Stranger to Himself.

The Right Hand of Christ is the Person, or Spirit of Christ in its full Power, and Glory: as Christ is at the Right Hand of God, that is, in Immediate, and Personal union with the Father.

When the Love of Christ is signified by his Right Hand, the meaning is that Love belongs to Christ in the Propr • e • y of His Person. Therefore St. John saith: God is Love, 1 John 4. 16.

Now the Answer to the Objection follows clearly from these Premises, if they be clearly understood.

You shall know, that you are comprehended in the Love of the Lord Jesus, if you look within the Vail, beyond the Creature; to the End, to Jesus Christ in the Simplicity of his own Person, as he is the Beginning, and the End of all the Works of God, 2 Corin. 3. 13.

It is only the Discovery of the naked Person of Christ in you, which can discover your Persons naked in the Love of Christ.

2 Corin. 4. 6. God hath shined into our Hearts, the Light of the Knowledge of the Glory of God in the • ace of Jesus Christ. You cannot see the Glory of God in his Eternal Love to your Persons, but by the Shining out of God from the Naked Face, or Person of Jesus Christ within your Hearts.

1 John 5. 10. He that believeth on the Son of God, hath the Witness in Himself; because He hath the Son of God in H • mself, who is the only True, and Faithful Witness.

While you look at anything below Christ, whether without or within your selves; while you look at anything o • or in Christ, besides himself; while you look upon Christ in any Relation, Capacity, or Consideration; and not in the Singleness of his own heavenly and Divine Person: you will sit under a Cloud, though light may be sown for you.

He that followeth me, shall not walk in Darkness, but shall have the Light of Life, John 8. 12. You can have Light in your Eye, no longer, than your Eye is upon the Person of Christ. Every other way i • Darkness

Then do this: T • ke off the Eye of your Souls from all Outward Things. Turn it Inward into the S • cret of your own Spirits. There lay aside all Appearances of your Self, or any Creature, which would draw your Eye to it; • • Glittering Cloud at best, or a Shining Vail. So wait, till Jesus Christ sets his own Person before your Spirits in the Light of God. When you see him, you shall in the same Light see your Selves in Him, and together with Him, in Love.

Now forever after make yourself, your Graces, but Glasses to see the Face of Christ in; and Christ will be a Glass in which you shall see your own Face in the Love, and Glory of God.

Obj. Still you may urge, and say: But how, and when shall I have this Appearance of Jesus Christ to me?

Ans. 1. St. Paul tells thee how Jesus Christ shall appear to thee: 2 Corin, 4. 6. God, who hath made Light to shine out of Darkness, hath shined into our Hearts.

As Light shined out of Darkness, so shall Jesus Christ appear in thine heart out of the midst of Ignorance, Unbelief, Lusts, and all manner of Contrariety. Thy Evil shall no more hinder his Discoveries, than Darkness can the shining of the Light. His breakings forth no more depend upon, or are assisted by thy Spirit, than the spreading of the Light through the Air depends upon the Air.

As Light was brought forth upon the Waters, when there was no Light, by the Moving or Hatching of the Spirit of God, and by the Word of God: So shall God upon thy Spirit, as easily, as soon, as a Word is spoken; bring forth in thy Spirit the Sight of Christ, where there was no S • ght at all of him.

Thus you see How the Lord Jesus shall be discovered in thee. But still thou criest, How long Lord? When shall this be?

I answer thee to that also; that it shall be in the Fulness of thy Time. As the World hath its fullness of Time, so hath a particular Soul for the bringing forth of Christ in it.

God hath several works upon thy Soul, various Forms to bring thee thorough, and to bring forth himself in before thee. When these are full, then will he last of all come forth to thee in his Last and full Appearance, which is the Manifestation of the Lord Jesus.

God hath his Ordinance with the Sun and Moon, which run their Race from one end of the Sky unto the other. These at length enlighten every part of the Earth in its Season, as they come to it in their Course.

The Ordinance and Covenant of God is, as sure with Jesus Christ, who is the Day-star and Day-light of thy Spirit. He hath his Goings forth decree'd and set Him from Eternity. Wait thou for him, as the Watch-men watch for the Morning. For thou shalt so certainly see his Appearance in thy Soul.

The Vision of Christ is for an appointed Time. It is like the Birth of Isaac, who was the Type. It hath its Set time. In its Set time it shall not fail.

Go thy ways then, be at Rest, have this assurance in thyself, that thou • alt stand up in the Light of Christ, in thy Lot.

Cantic. 6. 13. You have a Song in Parts; Christ and his Angels answering one another, or the Spirit of Man answering itself. Return O Shulamite, that we may see thee. What will ye see in the Shulamite? As it were the Company of two Armies; Invisible Things, and Visible; Divine, and Human; God and the Creature united in a Holy Soul.

Hitherto I have persuaded you to see nothing besides the Single Person of God, and Christ, if you would have true Joy. Now you may say to me, what shall we see in the Single Person of God and Christ to give us true Joy?

I think it therefore necessary for me to point out to you the Several Spring • of Joy for all Seasons in the Person of God, and Christ, before I leave this Subject, that so my discourse upon it may be more full, and Satisfactory to the Soul.

There are various Springs in the Person of God, which but looked upon by any Spirit in any Condition, would certainly bubble up a Sweet Delight into that Spirit.

I will endeavor to lead you to these Springs.

There are Five distinct Springs of Joy in the Person of Christ, or God.

• 1. Love.
• 2. Beauty.
• 3. Power.
• 4. Wisdom.
• 5. Glory.

1. Spring, Love, Psal. 63. 3. David confesseth to God: Thy Loving Kindness is better than Life.

Solomon faith: A living Dog is better than a dead Lyon. Life is the best of all Created Things. Yet the Love of God is better than Life.

Instead of Better, you may read Sweeter. Did you ever taste a Sweetness in Life? In your own Life? Or in the Life of any Thing, that was dearest to you? The Love of God can make this Sweetness none at all, overcoming it with a greater Sweetness in itself.

The Love of God can Sweeten the Loss of your own Life, or the Life of those in whom you have most Delight; because it is itself far Sweeter.

Waters are Sweetest in their Fountain. The Love of God is the Fountain of Life. All Lives derive themselves, as Streams from this Head.

Hath Life ever been Sweet to you? Come to the Love of God, and you shall taste the Sweetness in a Sweeter manner, in its Fountain.

The Love of God hath a Six-fold Sweetness in it.

• 1. A Pardoning.
• 2. A Healing.
• 3. A Clearing.
• 4. A Chearing.
• 5. A Crowning.
• 6. A Conquering Sweetness.

1. There is in the Love of God a Pardoning Sweetness. David melts out this, Psal. 103. 3. Who pardoneth all thine Iniquities.

O hear this, you, who with Mary Magdalene, have a full number of Sins in you, and those ripened into so many Devils: Though your Iniquities be, as a Mountain reaching up to Heaven; the Love of God hath a Sea of Sweetness in it, which can swallow up this Mountain, that nothing of it shall ever appear anymore.

2. There is a Healing Sweetness in the Love of God. David adds this in the former place, Psal. 103. 3. Who healeth all thy Diseases.

The Woman, who had many years been afflicted with a Bloody Issue, and had spent all on Physicians, was cured by one Touch of the Hem of Christ's Garment. Here is Comfort for you, who have old Sins, or Sorrows, like Sores running continually upon you, and can find no help or ease. The Love of Christ can cure you in a Moment with one Touch only of its Sweetness upon your Spirits.

3. The Love of Christ hath a Clearing Sweetness, 1 John 5. 20. The Son of God is come, and hath given us an understanding, by which we may know Him, who is true.

What Job said of himself, is true of the Love of Christ: It is Eyes to the Blind.

The Psalmist makes a Sweet Conjunction of Tasting, and Seeing, Isal. 34. 8. O taste and see, that the Lord is gracious.

1 Sam. 14. 2. Jonathan said, See, I pray how mine Eyes have been Enlightned, because I tasted a little of this honey. Do but taste this honey, the Sweetness of the Love of Christ, and see how the Eyes of your minds will be Enlightned, to a Discovery of Spiritual and Heavenly Things.

4. The Love of God hath a Chearing Sweetness, the Heavenly Spouse saith to her Savior, Thy Love is better than Wine, Cant. 1. 2.

It is the Advice of Solomon's Mother, Prov. 31 6, 7. Give strong drink to him that is ready to perish; and wine to those that be of a heavy heart. Let him drink, and forget his Poverty, and remember his Misery no more.

The Sweetness of our Savior's Love, is the True Wine, the New Wine, as He is the True Vine. This is strong drink, of a strength to ravish and transport the Soul out of, and above herself.

Give this drink to that Spirit which is dropping into Hell or Despair. Give this spiritual wine to him that hath a heart heavy with guilt, wrath and terrors. Let him drink freely. One draught of this Sweetness shall make him forget his guilt, and remember his fears no more.

The fifth Sweetness in the Love of Christ, is a Crowning Sweetness, Psa. 103. v. 4. God, saith David to his soul, crowneth thee with loving kindnesses and tender mercies.

The Love of God casts its Sweetness all round about thee, that thou canst turn thyself no way, but thou meetest with this Sweetness.

Jesus Christ encompasseth thee with a Ring of Sweetness, as a Garland of Roses encompasseth the Head. Nothing can come at thy Person, but it must come thorough this Sweetness, and so be Sweetned by it

St. John calls Jesus Christ, Revel. 1. 5, 6. Him that loved us, &c. and made us Kings, and Priests to God his Father.

The Love of Christ Crowns us Kings: Kings to God, not Imaginary, but True Kings; not Puppet-Kings in the Play of this Life, but Real Kings; not Kings to shadows, for the Dream of Time, but Kings for Eternity, to God; Kings, as God and Christ, whose Kingdom is not in this world, but in heavenly places, and in the Power of an Endless Life.

6. A Conquering Sweetness. This is the last. Of this St. John testifies concerning Christ; Joh. 13. 1. Having loved his own, he loved them to the end. The Love of Christ hath a conquering and triumphant Sweetness indeed; for it bring all things, Sin, Misery, Fl • sh, Time, the World, Death, to an end, but hath itself no end.

Fear not lest thy corruptions or evil should outwear thy Savior's Love. No; It is made of a durable and everlasting Sweetness, which will outlast all things besides itself, or subdue them to itself.

Here you may change the Riddle, and sing; Out of sweetness comes strength, and out of the heavenly meat of our Spirits comes forth the Eater, that devours all other things, and makes them its meat.

Eph. 3. 19. St. Paul saith of the Love of Christ, that it passeth knowledge. This is a Conquering Sweetness, which conquers all our faculties, our largest, even our Understanding itself.

The Understanding is the Gate of the Soul; according to the capacity of this, so is the capacity of the Will and Affections of the whole Soul of Man.

The Love of Christ is too strong, too great for them all.

All the Powers of Man are here overcome: They cannot take it in. Let' them then cast themselves into this depth of Sweetness, and say, Because we cannot take thee into us, do thou take us into thee.

2. Spring; Beauty. This is the second ground of Joy in the Person of God, H • s Beauty.

David speaks of this, Psa. 27. 4. One thing have I desired of the Lord, that will I, seek after, that I may dwell in the House of the Lord all the days of my life, to behold the Beauty of the Lord, and to inquire in his Temple.

Three things are remarkable in these words concerning the Beauty of the Divine Nature.

1. David was a King, a King in the East, where the Pomp and Glory of Courts excelled that of these Western parts of the world, as much as Courts here ou • sh • ne the Country. Yet David could have forever left his Court for the Temple, and the Glories of that, for a sight of those Beauties which are in the face of God.

2. David was a Husband, and a Father; he was sweet enough in both Relations, an Affectionate Husband, a Tender Father: Yet David could have been content never to have seen Wife or Children more, so he might have seen continually the Beauty of God.

3. The Soul of man hath a Seminal Infiniteness, by which her desires grow endlessly. She therefore is delighted most with those things, which least bound her, which still draw forth fresh desires by opening fresh delights.

The Spirit of Man loves that best, which makes the utmost Satisfaction an Engagement, upon a farther pursuit.

Such is the Beauty of God. David prays, that he may be in the Temple to behold it, and to be searching still. The Loveliness of the God-Head actuates that Seminal Infinitene • s in the Soul, giving her the sweetest rest by suffering her never to rest from fresh Enquiries in her fullest Discoveries.

There are Two things in the Beauty of God, which will make thee glad at all times, if thou turn thine Eye towards them.

1. The Beauty of God drowns all other Beauties, Luk. 5. 39. Our Savior tells us: No man having drunk old Wine straightway desireth new, for he saith the old is better. If thou once drink the old Wine of Eternal Beauties in the face of Jesus Christ, thou canst not miss or desire the new Wine of any Creature Loveliness, while the relish of that Beauty is upon thy Spirit: For thou wilt say; The Loveliness of my Savior is far lovelier, and all other Loveliness is not lovely, compared with this, which so much excels it.

2. The Beauty of God draws all other Beauties into itself.

Elibu saith, Io • 34. 14, 15. If he set his heart upon man, if he gather unto himself his Spirit, and his Breath: All Flesh shall perish together, and man shall turn again to dust.

All Creatures are molded out of Darkness as out of Dust. The Beauty of each Creature is a Spirit or Blast from God shining upon this darkness, which makes thee different Flesh of all kinds.

As the Sun-beams put out the fire, by drawing up the finer fiery parts into themselves; So God sets his face on man, draws in the Spirit of Loveliness to that face of Loveliness in himself. Then the fleshly form fades, and the Dust remains alone.

Keep thine Eye upon this Loveliness in the Person of thy Savior. So thou shalt never mourn for the loss of any lovely thing, which was, as the Light of thine Eyes to thee: For thou shalt meet with every lovely thing, with every relish of Beauty in this Beauty, as a man meets with the taste of the Sugar in the Wine into which it was melted, and dissolved.

3. Spring: Power. No man can ever want Matter of Rejoicing in any Case, that understands and considers the Power of God.

Our Savior said to the S •• dduces, that denied the Resurrection: Ye err not knowing the Scriptures and the Power of God. If you err and exceed in Grief at any time, it is, because ye know not the Power of God: For if ye did ye would see there the Resurrection, and Immortality of all your Desires, Hopes, and Joys.

When our Savior was entering into the blackest Cloud of sufferings, that ever came upon any Creature; He comforted himself in the Power of God. Mark 14. 36. Abba Father, all things are possible to thee.

With this he comforts his Disciples in that great matter of their Salvation: Matth. 19. 26. With men this is Impossible, but with God all things are Possible.

The Power of God can do Three Things.

• 1. It can change One contrary into Another, and make them to Embrace each other.
• 2. It can call back time that is past.
• 3. It can give a Being to Things, that have been, and have ceased to be any more.

1. The Power of God can change One contrary into Another, and make them both to Embrace each other. Psal. 139. 11, 12. If I say, the Darkness shall cover me, even the Night shall be light about me. When thy Soul saith, the Darkness of this Affliction will over-whelm me, and quite swallow me up: then can the Power of God make that Night of Affliction to be a Light of Comfort, and Joy round about thee.

Yea, the Darkness hideth not from thee, saith David to God, but the Night shineth as the Day. No Darkness, no Midnight of Sorrow can hide, or lock up itself, or a Soul from the Power and Glory of God. These will dwell together with the deepest darkness, and the blackest night. These can make themselves One with them, and so make them to shine equal with the cheerfullest day of Prosperity.

The Power of God can pierce into the thickest Cloud of Grief. It can bring in thither all the Love, Excellency, Delight of the God-Head. It can make the Darkness of Grief a bright Light to discover all these, and lay them open to the view of your Spirits.

David goeth on: The Darkness and the Light are both alike to thee. O Wonderful Union of Contraries! O Unsearchable Power! O Powerful Matter of universal Joy!

God is the only Truth, and the Measure of Truth, Darkness, and Light are both alike to him, who is the first, and last.

As Light holds forth Darkness, and makes Manifest all Excellencies in itself: So Darkness holds forth Light, and is a manifestation of all Glories, an Image of all Images of Beauty and Pleasure before God.

Light hath its own proper Appearance, and is seen by God in its own distinct Shape, as it is in itself. Yet in the seeing of it all Things are seen. So doth Darkness appear before God in its darkest and rightest Form; and all Lights of Comforts, Holiness, Truth appear together with it in the same Appearance.

Blessed are they that abide in God, or are like to God: For no Darkness hideth any Joy from them, not the Darkness of Death itself. The Grave shines to them, as Heaven, and shows the same Spirit, Life, and Glory to their eyes.

This is the work of the Power of God, which makes Light from above, and darkness from below to meet, and kiss; and like the Man, and the Woman to bear One Image, to become One Light.

Jesus Christ Mark 14. 35. prayed to his Father, That if it were possible that hour might pass from him. At the 36th verse he tells his Father, that All things were possible to him. Then it was possible to the Father, that That hour should pass away from him. And so his Prayer was absolutely for it.

Other Scriptures tell us, that God always heard his Son, and denied him no thing; and that he was heard in that which he feared.

Then it follows, that That Dreadful Hour did pass away from Jesus Christ, though it did not pass away. Th • s was the Comfort of Christ, that Power of God, which could reconcile two, which were contradictions; that the sad Hour should pass away, in not passing away.

2. Secondly, The Power of God can call back Time that is past, and make it to be present again. Heb. 13. 8. You read of Jesus, the same yesterday, today and forever. The Lord Jesus is the Fulness, the Image, and the shining out of the God-Head.

They are the Puttings forth, and Discoveries of Jesus Christ, which make all Times, Ages and States. Jesus Christ hath today the same Powers and Appearances in himself, which being sent forth made yesterday. They are only drawn in. If then he please today, to put forth the same Appearances to thee, or pull thee into them; he can make yesterday present today.

When he shall open himself fully to thee from the Beginning to the End; then he will make the Sun to stand still over thy head; he will make all Times past to stand forth, as at the first, and to stand still before thee eternally. For he is the same yesterday, today, and forever.

Rev. 20. 12. We read, that at the Resurrection, the Books were opened. Time is as a Book, which Life opens, and Death shuts. Daies and years passing, are as the turning over of the Leaves of this Book. Whatever God doth, he doth it forever, saith Solomon in Ecclesiastes. Whatever is written in this Book, is never to be blotted out, but remains there to be read to eternity. If any Leaf, or Line were pleasant to thee, and thou mournest, because it is turned over, and past; God can at his pleasure turn that leaf or line back to thee again.

3. The Power of God can make things which have been, and which have ceased to be, to be again. It is a sweet, spiritual, and deep discourse that, which is between the Lord and Martha, concerning Lazarus; John. 11. 23. Jesus saith unto her, Thy Brother shall ris • again. V. 24. Martha saith unto him; I know that he shall rise again in the Resurrection at the last day. V. 25. Jesus said unto her, I am the Resurrection, and the Life.

Jesus Christ is the Power, the Treasury of God, from which all things are brought forth, in which they are laid up again, and ever to be found.

The Person of Christ is the Life, and the Resurrection; while things are, they are in him, as in their Root. When they are no more in themselves, they are still in him, as in a Repository. They return into him, as the beauty of dying Flowers into their Root, to come forth again at Spring, in a better manner.

The Person of the Lord Jesus is the Life. This world is but as the shadowy Image in the Glass, or Water. All things have their truest, and standing Life in him.

The Lord Jesus is the Resurrection. For when he discovers himself to us, then we see all things again in a full, high, immortal manner.

Hast thou lost any comfort by Death, or any other change in this world; do but look with a Spiritual Eye upon the Spiritual Person of thy Dear Savior, there thou shalt see thy comforts still living. For he is the Life. Nay, thou shalt see them living immortally, never to die more. For he is the Resurrection.

Thou shalt see them, and enjoy them substantially, satisfactorily, without fear of losing them. For that which thou seest in him is not a Shadowy Image, but the Life itself.

4. Spring; Wisdom. The Wisdom of God rightly understood is a Fountain of Peace and Pleasures, which will flow perpetually into the heart of man.

Two Scriptures testify of this Wisdom.

1 Scripture, Eph. 1. 11. This Scripture speaketh of God, who worketh all things after the counsel of his own will.

These words hold forth four things:

1. A Workman. 2. The Latitude of his Workings. 3. The Pattern. 4. The Original of that Pattern.

1. The Workman. This is God, who worketh. The chief Agent, the Master-wheel in all Motions is the God-Head. Learned Men say, that if the Heavens should stand still, all Things here below would be immediately at a stand, as in the Egyptian Darkness. It is most true of the Trinity, which moves, and makes, and works all things by the Movings of that Life, which it hath in itself.

If the Trinity should stop in the course of its mutual Communion, and Enjoyments: This stop would be a Spoke set in the Wheel of the Creation; nothing could stir anymore.

2. The Latitude of his Workings, God worketh all Things.

God worketh all Things Collectively in the General and whole Sum.

God worketh all things Distributively, in Particulars. The Earth is the Lord's Work, and the Fulness thereof, Psal. 24. 1. There is no time, nor any minute, or moment of Time, which is not fashioned, and carried on by God. My times are in thine Hand: Saith the Psalmist, Psal. 31. 15. There is no Affair nor the the least Circumstance of any Affair, be it good, or evil, which is not the Work, and the gift of God. Shall we receive Good, and not Evil from the Hand of God; saith Job, Job 2. 10.

God rides upon the Circuit of the Heavens, Psal. 68. 4. So he is the Universal Cause of Things.

God also fills All in All, Ephes. 1. 23. So He descends into the Lowest Relations, the narrowest Compass, and becomes everywhere the most Particular Cause of every Thing.

God saith of the Tree in the Prophet for the Clusters sake: Spare it, there is a Blessing in it. So mayst thou say of any Thing, whatever it be, great or small, for which thou mournest, or frettest: Spare thyself: There is a Blessing, for there is a God in this Thing.

God is not only a Concurrent cause, working his Part, and leaving to other Causes their Parts apart. But he is a Comprehensive Cause, uniting all in himself and spreading himself thorough all, 1 Corin. 8. 6. There is One God who worketh all in all.

Wherever there is any Agent that works: God works all in that Agent.

Wherever there is any Form of working: God works all in that Form.

Wherever there is any Subject to be wrought upon, or to receive the work: God works all in that Subject.

Wherever there is any Effect to be wrought: God works all in that Effect.

Not an Angel, or Bird flies, or falls: not a Thought, a Hair, a Dust moves; but as he moves in it, and moves it.

3. The Pattern of these Workings. God worketh all Things according to Counsel. Counsel, and Wisdom are both the same Thing.

This is the Glory of God, and the Happiness of the Creature, that nothing • omes to pass, which is not the Work of God; and nothing is wrought by God, which is not a Work of Wisdom. Philosophers, and the Scriptures agree in setting forth the excellent Nature of Wisdom by a Two-fold Description of it.

1. Description. Wisdom is Knowledge with a Head. Knowledge is the Image of Things. The Golden Head of this Image is the Heavenly Image of God in the Person of our Lord Jesus.

Colos. 2. 18. 19. St. Paul calls the Study of the Nature of Angels, not Wisdom, but Folly, and Vanity; a vain Puffing up of the Fleshly Mind, why? Is not this a High, and Excellent Knowledge? Yes. But now it was vanity, not Wisdom; a vain Swelling, not a Substantial Fulness, and Greatness of Spirit in those, of whom the Apostle speaks, Because they held not the Head.

God then, who works all things in Counsel, and true Wisdom, holds the Head in all His Workings: that is, whatever he brings forth, He brings it forth in the Divine Appearance of his Son; he brings forth the Divine Appearance of his Son upon it, as the Head.

Wisdom saith of God, and herself, Prov. 1. 27, 29, 30. When he prepared the Heavens, I was there, when He appointed the Foundations of the Earth: Then I was by Him, as his Delight.

This may be as truly spoken of every Passage of thy Life, of the least Accident, that concerns thy Person. For the same God in the same Wisdom hath wrought these; that prepared the Heavens, and laid the Foundation of the Earth.

Thou mayst with as great Assurance hear (in every Thing of Grief or Joy, which thou meetest with in Flesh, or Spirit) the Glorious Person of thy Beloved Savior speaking to thee after this manner: God hath prepared this for thee, and I am here. This hath the Father appointed for thee; and now am I with thee, to be thy Delight, brought up, and growing up before thee, together with this, and every other Appearance.

You look upon things vainly, with a Fleshly mind, after a heedless manner, if you see not the Brightness, and Delight of the God-Head in the Person of Christ, as a Crown of Rejoicing upon every Providence. You deface the work of God, you look not upon it, as he hath wrought it, Holding the Head if you see not the Face of Christ in every Act, or Accident, as in a Glass.

God in this Sense hath made Christ his Only Begotten Son; in that he brings forth nothing but Discoveries of Jesus Christ. For he is the Head of all Things; and this is the Wisdom of God, the Holding of this Head in all.

This is the First Description of Wisdom.

2. Description: Wisdom is the Fulness of Things, Jesus Christ is the Wisdom of God, and the Fulness of all Things, Colos. 1. 19.

Wisdom is that Contrivance, that Harmony of Things, that casts the whole Fulness of Things into each Thing. As Members in the Body, amongst whom the Joy of all pertains to everyone; and the Grief of each One to all: So are all the Parts of that work, which is wrought in Wisdom. Wisdom is a Spirit, that conveys the Life, Power, and Sense of all into each Particular; that all may rejoice, and mourn together everywhere.

As in a good Picture, all the Proportions of the whole Face meet, and concenter as it were, in each Line, Point, or Touch; giving you from thence a Cast of the Beauty of the whole: So hath God prepared, and appointed all his Works in Wisdom, like an Excellent Picture; that the Fulness of the Whole, and the Beauty of all Parts may show forth themselves from every Part.

Is there anything so dark, so low, as that the Wisdom of God reacheth not to it, and shines not in it? If the Wisdom of God be there, then is there the Center, the Concurrency, the Union of all Things, of all Glory.

If the Wisdom of God shine there, then is there a Spiritual Light opening all Divine Beauties, making that Thing, the Gate of the Creation, of Paradise, Heaven, and the Divine Nature. This is that Traffique of Wisdom, which makes the Merchandise of it, better than that of Silver, Gold, or Pearl.

4. The Original of that Pattern. God works all things according to the Counsel of his will. The Will of God is the Principle, and Original of his Wisdom.

The Will of God is the highest Rule, Rest, and Rejoicing of all manner of Goodness.

The Phoenix is said to spring out of a Nest of all manner of Spices laid together, and fired by the Sun, the Will of God is such a Flaming Nest of all Beauties, and Sweetnesses at their Height. Out of this will the Wisdom of God springs forth into every Act of Providence, being Beautiful, and Precious in it.

The Will of God is the highest Reason of all things. What if God willing to show the Riches of his Grace? What if God willing to show the Power of his Wrath?

The Will in a Spirit is as the Sea to a River. All its workings flow out of it, and into it. It is its Spring, and Fulness.

Shall not thy Will rest, and rejoice in that, which is the Will of God; that is the Highest Reason; the fullest Rest, and Blessedness of the Divine Nature?

The Will of God, out of which God himself drinks all his Delights, in which he bathes himself: this Will is the Eternal Fountain.

The Wisdom of God is a Large, and Broad River poured forth from this Fountain. Every Creature, each Passage of things in the Creature, is the Water of this River. Shall it not be Sweet to thee? Canst thou not drink of this Water of the River of God, sent forth from his own Fountain with Delight?

2. Scripture; Deut. 32. 4. Moses sings of God: He is the Rock: His work is perfect: All his ways are Judgment.

The Work of God is Perfect in the whole. For all the ways of God in his work in Particular, are in Judgment, that is, in exact Wisdom.

This place affords us Three comfortable Observations concerning the ways, and works of God.

• 1. Observation: Nothing comes to pass, but that which is best.
• 2. Observation: Nothing falls out but in the best Time.
• 3. Nothing is brought about, but in the best manner.

The former place of Scripture taught us, that all things are the Work of God. This teacheth us, that his work is Perfect, and all the ways of it Exact, according to the best Judgment of things, and the rightest rules of Wisdom, which are the Weights in the Ballance of our Judgment.

1. Observation: Nothing comes to pass, but that, which is best. David saith: It was good for me, that I was afflicted: Psal. 119. 71.

Goodness is made up of all Perfections. Evil, by any one Defect. Affliction had not been good for David, if it had not been Best. If it had kept out anything, that might have been better for him, it had been an Evil to him.

Rom. 8. All things work together for the good of those that love God. Where all things work together for good, there all things are like Stones in an Arch, in which every Stone is absolutely necessary. If you pull any one out of its place, the whole Arch falls. Where many things fall into Conspiracy, or Harmony for good, there the Stops, and Shakes make the Music, as well, as the Stroaks, and Sounds; there everything is Best. For the Alteration of anything alters the Harmony. If all things work together for good, than each Particular thing with all the Circumstances, and Defects of it.

2. Observation: Nothing falls out, but in the best time. Eccles. 3. 11. We learn, that God hath made everything Beautiful in its Season. Every thing is brought forth by God in the Season of its beauty, so that you may say; This Time, and this Thing were fitted one for another from Eternity.

The Jews say; that Souls were matchit, and pair'd in Heaven: and that Marriages prove happy on Earth, when they were first made in Heaven; when a Soul meets with its first Mate. God hath from Eternity matchit every Thing to its Time. And every Thing meets fully with the same Time on Earth. So it proves a Lovely, and Glorious Marriage.

Psal. 1. 3. A good man is compared to a Tree, that brings forth his Fruit in its Season. The good God doth so, much more. He brings forth all the Fruits of his Providence, whether they be Bitter, or Sweet, in their proper Season; in that Season, in which they have a true, and full Beauty.

Good and Evil never befall us, but in their own Season, when they are Natural, kindly, and Beautiful. If a good should happen to thee in the Time of an Evil, or an Evil in the Time of a Good, it were like the Stars seen at Noon and the Sun at midnight; which would be a matter of Terror, and astonishment to Mankind; arguing Disorder in Nature, and presaging Confusions to the world.

3. Observation: Nothing is brought about, but in the best manner. The Jews witnessed of Christ, that he had done all things well; not only good for the Matter, but also well for the Manner.

There are Three Things, which commend a Diamond. 1. The Goodness of the Stone. 2. The well-setting. 3. The well-cutting of it. Every Providence of God towards thee is such a Diamond. It is Best in itself. It is well-set, in the best Season, and State of Things. It is well-cut, all the Circumstances are ordered, and polishit with the best skill, like Points of the Diamond, to sparkle forth most Sweetness, and Beauty.

All His ways are Judgment. Every way of God, in each Circumstance of every work is scan'd, and judged, and so disposed in the most Judicious manner. Not a Mote, or a Hair in any business falls casually, or lies neglected, but is weighed in Judgment, and ordered with the highest skill, and care. Never then repine more or say; if it had not been This, or Then, or Thus, I could have born it. For now thou sinnest against the Wisdom of God, which hath ordered, and appointed all these Three; This, Then, and Thus: So that This was Best; Then it was most Beautiful; and Thus it was the greatest Blessing.

I will conclude this Particular, with that of Solomon in the Proverbs, Prov. 3. 17. All the ways of wisdom are Peace, and all her Paths are Pleasantness This is true Two ways.

First, all the goings forth of Wisdom in thy Spirit are Peaceful, and Pleasant. If Wisdom enlighten thy way, and lead thee forth into all things by the Beams of her Discoveries, as the Path of thy Spirit: then all the Out-goings of thy soul into Things, and all the Appearances of Things to thy Soul, will be like a Sweet Tune, or Pleasant Dance.

Secondly, all the goings forth of God in his Wisdom are Paths of Peace, and Pleasantness. No providences would be a Labyrinth or Wilderness to a man, to bring him to a loss; if he travelled thorough them with that Thread of Light, with which God went forth into them. Do but go by the Foot-steps of God, and track his Wisdom in the world; and you shall walk continually in a Smooth and quiet Path, in a Path of Rest, and Joy even thorough the Darkest Thickets.

I have spoken of the Fourth Spring of Joy in God, His Wisdom. Now let us pass to the next.

5. Spring: The Glory of God. Psal. 8. 1. David breaks forth into Admiration, O Lord, our Lord, how excellent is thy Name in all the Earth! Who hast set thy Glory above the Heavens.

Divines distinguish the Glory of God into Essential, and Manifestative. The Essential Glory of God is that which shines Eternally in the Person, and Nature of God. This Beauty is the God-Head's Self in the Image, which is Jesus Christ. But I am not now to speak of this. For I spake of this Glory before in the Second Spring, the Beauty of God.

The Manifestative Glory of God is that, which he holds forth to us in the Creature. David