The Rise Race and Royalty of the Kingdom of God

This is that wonderful Person of Christ; this is that Word, that Image of God, which is the Supreme, and Universal Harmony, the Supreme, the Universal Music, and Beauty. This maketh all the Beauty, and Music through Heaven. and Earth, as it giveth forth anywhere any Glance, or sound of itself. This Harmony comprehendeth all particular Musicks, and Beauties of the Creature with their several sorts and degrees in their distinct Perfections within itself. This maketh all things with all their motion, Music, and Beauty by its Universal Presence with them, and comprehension of them. Blessed is he who hath a seeing Eye to discern this Beauty in every Appearance, the most rugged, black; blessed is he who hath a hearing Ear to take in this Music from every motion, the most sharp, the most confused. Yea blessed is he who lies with his whole Person, and Life wrapped up in this Harmony; who moveth, as always carried on in the Chariot, upon the Wings of this Harmony.

A Caution. Naturalists report a Serpent to be often bred of the Brain, and Marrow of a man's back, when he is dead. So too often that Serpentine Spirit, which feedeth upon the dust of sensuality, and beareth an enmity to the Holy and Heavenly Dove, is engendered from the sweetest, and most substantial Truths, which are as the Marrow and Brain of Divine Wisdom, when they are become corrupted, and dead notions, in dead and corrupt Spirits. How are these two glorious Principles the Golden P • llars on which the Whole Gospel is established; That all Fulness dwelleth in Christ; That everything of Christ, in Christ is altogether lovely; • mproved by many unto the grossest Pollutions, and greatest Profanenesses? But these are willingly ignorant, that as God is the God of order, and not of confusion, so all variety lieth in Jesus Christ in that perfect Harmony, which is the Beauty of Holiness, and the excellency of the Divine Wisdom.

All natural things stand in Christ in a double Harmony one with another; and with the Divine Nature, as faultless Figures of that purity, and glory in the Eternal Spirit. So Jesus Christ is both in one, the Image of the Invisible God, and the First-born of every Creature, Colos. 1. 15.

Then this Beautiful Nature of things in Christ is made a Sacrifice upon the Altar of the Cross in Death; that it may put off the Negative Imperfections, the Shadowy Darkness, Slightness, Confinement, Mutability inseparable from a mere Figure. Thus is this State of things subject to a double Law without it, and above it; one of its Pattern on the top of the mount above Nature; the other of Death, that it may by putting off itself in the Shadow put on its truer self in the Eternal Original. Thus we read that Christ, as he was the First-born of the whole Creation became the First-born from the Dead: Colos. 1. 18.

Thus thorough Death, being purified by the Blood of the Lamb the Creature passeth out of that Shadowy State by rending the Vail of Flesh, where it is in Bondage, into the Liberty of the Sons of God, where it is a Royal Law of Life, of Love, and of Liberty to itself in the Spirit of God and of Glory.

The Heavenly Person of our Lord Jesus is a Circle within a Circle.

1. The first and innermost Circle is the First Image of God in Nature. This comprehendeth the whole Creation. This is made up of its Day and Night; Light and Darkness. All things of Light, of Truth and Goodness, are embraced by a Light of Divine Love. All things of Darkness, of the evil of sin, lie in the Darkness of Divine wrath, where the Evil of Sufferings, as a Secret Fire consumeth them.

2. The Circle which immediately infoldeth this, is that of the Death of our Savior. Here the First Image entereth into a Divine Shade, where by degrees it loseth itself and vanisheth, as to its former appearances in the Figure, sinking into its Eternal Seed. The Spirit of Glory in this Divine Shade is the Blood of Christ purifying the Heavenly Things in the Creature by washing away the Earthly Forms. This State the Jews call the lower Paradise, the Paradise, under the Earth. For as a Seed hath in itself all the Beautyes, and Sweetnesses of the whole plant under the veil of a naked Grain: so here all things are as Spiritual, and Divine Plants full of all Beauty, and Sweetness under the covert of this Purple, Perfumed Shade of our Savior's Death, to which the Holy Ghost was an anointing of all precious Spices, and a Lamp shining in the midst of it. This Spirit is also, as a Fountain from Eden running along in the midst of this Paradise, like a River, and Gardens under ground in the Secret of the Earth.

The third Circle is the Kingdom and Glory of Christ. In this the two other Circles are seen, the First thorough the Second, as Faces in a Glass of Glory. Here the Heaven of the God-Head is opened, and all things appear as Angels of God ascending, and descending in the Person of Christ. This is the Spring of the Spirit, in which all created Forms flourish like green Leaves, and flowery Blossoms in the Tree of Life, never to fall or fade; the Eye of the God-Head as a rising Sun shedding forever sweet Beams of Love, and Life upon them.

4. The last and greatest Circle, the Crown of Life, and Beauty, is the Glory of the Father. This is the Autumn, and Season for Ripe Fruit. Now is Jesus returned thither, where he was at first. Now is he revealed, who was from the Beginning. God is the first, and the last; all in all. All things see, and enjoy themselves; all things are seen, and enjoyed in their unchangeable Originals. This is that Spiritual and Heavenly Form of Christ's Person, into which he is ascended; in which he is, as on the Throne of the Father, which endureth for ever and ever; in which he hath gathered up all things into one. This is that Head of our Lord Jesus, which is of the finest, and solidest Gold.

Thus we have seen the Order, in which all things lie in our Savior's Person, according to which he descendeth first, and then ascendeth within himself: The Unity of this first and highest Form, which is the Supreme and largest Circle, the outmost, and inmost to all the rest, as their Root, and their Crown, in the bosom of which all the rest lie as Colours and Figures in the Light. This so goeth down into the other, that it maketh all one, and resteth itself entirely upon each point of everyone, and enfoldeth the whole in itself, so that all have the Truth, and the true manifestation of their Being and Beauty only, as they lie in this pure, and perfect Light.

Every inferior Circle, or Form of things is comprehended in the Superior, and hath there a double Appearance. 1. In plain. So it is a native Flower in that Mystical Garden; a fair feature in that Face of Beauty; a Spirit of that Spirit in that Spirit, one Spirit with it. 2. In Perspective. Thus the lower is seen in the higher, as at a distance, as at the end of a Cave, as it was in itself, as passed away according to that fashion of it.

Coloss. 2. 17. St. Paul. complaineth of those, who intrude themselves into Heavenly mysteries, which they have not seen, not holding the head. These, as St. Jude speaketh, are Sensual, that is, men acted only by a natural and common Soul, not having the Spirit. So in those things of our Lord Jesus, which they know, as brute Beasts, they corrupt themselves. They have not anointed Eyes, to see the Harmony, and Spiritual Beauty of all things in the Person of the Lord. They discern not how the Original, and first Glories by fit steps, shoot forth themselves into Figures, and Shadows, how they lie hid as the immortal Seed and Substance in them; how like the Invisible, and first Sun, they shine in the midst of them, shine quite thorough them. They behold not the Figures ascending like a Pillar of Smoak perfumed with all the Spices of the Apothecary from this golden Altar of Christ's glorious Form comprehending them, and being ever beneath them; how they lose themselves by degrees in the sweet shade of Christ's Death; how they spring again new in the brightness of his Resurrection; how they lie continually in the Original Glory, where the whole mystery is entirely comprehended, perfected, and finished.

These men set not their hearts upon this glory of the Father in Christ to make that their Righteousness, their Strength, and their Song in every other Appearance, as in the house of their Pilgrimage. They take no pleasure in the joints of all the members in this Divine Body, which are Jewels wrought by the hand of a skillful workman; this Unity being itself the mysterious joint everywhere setting all, and binding all together in itself in that Wisdom of God, which is this Beautiful Person of whom we speak.

But enough of this Caution, and of the Second Part of Beauty in our beloved, the Harmony in the vari • ty.

3. The Third Part is the Light in the Harmony, John 8. 12. Our Lord saith of himself; I am the Light of the World. As the Sun, the chief and most glorious Body, is the Light of all Corporeal and bodily Beings: so this blessed Person of our Savior, the first and best Spirit is the Light of all Spirits; the first and most Glorious Form is the Light of all Forms of Things, Bodies, and Spirits. He is the First, the Supreme, the universal Light. He is that highest Circle of Light, which rideth forth upon every Circle, or Beam of Light, each point in every Beam, Psal. 36. 9. David saith to God; In thy Light shall we see Light. The Light of the Father is Jesus Christ, the express Image and Glory of the Father. These words of the Psalmist have Two senses. 1. As colors are seen in the light of the Sun; so every color, Light, and Being, the Light of the Sun itself is seen only in the Light of Christ's Person, as this pure▪ and eternal Sun shineth upon every other Light and Form in it, and thorough it. 2. Every thing as it is seen in the Light of this Heavenly Form, is a precious stone of the new Jerusalem. It hath a spark of this everlasting Light, which playeth in it, and is incorruptible.

The Sun is changed into Sack-clothe at the presence of an Angel, whose Light so much excelleth that of the Sun, that it hath no Light, when that other Light shineth forth. The highest Angels veil their Faces with their Wings▪ lose all their Light and Glory, when Jesus Christ appeareth upon the white Throne of his proper Forms, and naked Person. What manner of Light is this then, how pure, how full of Glory, how unexp • essible, incomprehensible? This Light, this Luster of the God-Head is that Scene, that Circle in which all the variety, the ravishing Harmony of Things lieth in Christ. This is the Form of his Person.

4. The last Part of Beauty in Christ is the Life in the Light. Life is a Spring of Beings, which maketh everything fresh, and new every moment. Newness is attributed to the Spirit. The oldness of the Letter, and the Newness of the Spirit are opposed one to another, because the Spirit is Life. Life is the Spring of Motion, which is the Chiefest Charm in Beauty, and in which all Pleasures consist.

Jesus Christ, John 8. 12. calleth Himself the Light of Life. The Person of our King is that Light which is the Flower, and Crown of the Divine Life; and that life which is the luster, the Sparkling, the Perfume of this Crown, and Flower. He is the Fountain of Life. Psal. 36. 9. With thee is the Fountain of Life. This Lovely Person is the Fountain of Life in the Bosom, and Heart of the Father Himself. He is the Quickening Spirit, 1 Cor. 15. 45. The Lord is that Spirit which is in its own Essence, and proper Form: Life itself in the Fountain, where it is most pure, most plentiful, most powerful, most pleasant. How do all Varieties of things 〈◊〉 in the Youth of all Beauty in this Fountain of Life? How do they renew their youth, their Beauties every moment, endlessly? Into what mutual traffick of Beauties, and Sweetnesses, into what uncessant, Sprightly, Pleasant motions, what Divine Acts of Love, Joy, Delight do they spring up? How is the Beauty, and Joy of All fulfilled in everyone? How are all the Beauties, and Joys of All eternally varied, multiplied, and increased, when all lie together in this Fountain of Life, and every One hath this Fountain of Life in Himself.

This Person of Christ is the Fountain of the Divine Life, that Springing Fulness of the Divine Nature in each Form. Here the Father, the Supreme Love eternally generateth the Son, the Original Beauty. Both in the Spirit eternally embrace each other, infuse themselves into each other, renew themselves each in other, which is the First and Universal Joy, the Fountain of Delights.

Use. Make the Single Person of Christ the Sole Ground of your Faith; the only Object of your Love; the Fountain of all your Comfort and Joy.

1. Make the Single Person of Christ the Sole Ground of your Faith. Rom. 10. 17. Faith cometh by Hearing, and Hearing by the Word of God. Our Jesus in His Spiritual Form of Glory is the Word of God, as the Sun itself is Lux, the First Light. The Scriptures are the Word of God, as the Sun-shine, Lumen, the Secundary Light. The First is a Living Light, a Light of Life. The Second in itself is Light alone without Life. Look thorough the outward Word for the Person of Christ. When He cometh in to thy Soul by His Spiritual Appearance, He will be a Light of Life in thee, at once revealing His Excellencies in thee; Giving thee an Eye to see these Excellencies, by this Sight Setting them in thine Heart, Setting thine Heart▪ upon them, as a Root of Faith.

Esa. 45. 22. Look to me, and be saved all ye ends of the Earth; saith Jesus from His Throne, High, and lifted up, on which Isaiah saw Him sitting, which is His Divine Form. Behold! the Person of thy Savior setteth itself before thee to attract and allure thine Eye by the Light of His Beauties. When thou lookest to Him. He holdeth thine Heart fast forever fixed, as a Seal, upon His Heavenly form by the Fulness of all things Good, Great, and Glorious in Himself: He soweth the seed of his own Form and Fulness in thee by the flowing forth of the Life together with the Light of his Beauties.

All Objects for Faith to fix upon; the answers of all objections against believing; the way to believe; the power of believing; the act of Faith itself; with the Sweetness, and Fruits of it; all these lie folded up in the rich Treasury of Christ's Person; all these flow in at once upon the Soul, spring up together in it, at the unvailing of the Face of the Lord Jesus; as the whole knot of Beams pour out themselves in a moment thorough all the Air to enlighten, quicken, beautify and cheer it, when once the Body of the Sun appeareth. Look then to Jesus, O poor burdened Spirit. Look to him that his Light may show him; that his Living Light may be an Eye in thee to see him; that thorough this Eye thou mayst drink in by the streams of this Light of Life, him, and all his Beauties to be a Well springing up to all Grace and Glory, to everlasting Life in thee.

I shall divide this Exhortation into Two Parts.

1. Let the single Person of Christ be the only ground of Faith in thee unto justification, Es. 60. 1. Arise, and shine; for the Glory of the Lord is risen upon thee. Thou who liest in the Dust, bearing thy shame, as one free among the Dead, be no longer unbelieving, but believe. The Person of Christ in the Glory of the Father is risen upon thee, filleth all things round about thee; arise and shine in the brightness of his Appearance. Consider the Fulness of Beauties in Christ, and say thus with thyself; Hath the Sun Beauty enough to gild every Dung-hill, and Dung-heap here below, though that be on Earth, and he in Heaven? Is not my Jesus then rich enough in Glories to overspread my shame, and nakedness, to make my Person shine in the Beams of his; though he be higher than the Heavens; I fallen down to the nethermost parts of the Earth?

Ther Person of Christ is an overflowing Sea of Spiritual Beauties. For all Fulness dwelleth in him. If thou canst not cast thyself into him; stand still, and see how he breaks forth on every side, cometh on upon thee with mighty Floods, with a Deluge of Light and Beauty till he cover thee, and swallow thee up into his Bottomless depths of pure and Divine Glory, as a vessel in the Ocean, which is filled within, and overflown without with the Waters of the great, and wide Sea.

2. Let the single Person of Christ be the sole Ground of Faith unto Sanctification. All Fulness, the Fulness of a Sea, and of a Spring, is in Jesus Christ, Num. 21. 17, 18. You have an excellent Figure in a History. The Children of Israel wanted water in the Wilderness. God gave them a Well. Then they sung this Song. They encompassed the Well; they sung to it, Spring O Well; the Princes digged it with their Staves at the direction of the Law-giver. Dost thou want streams of Grace? Is thy Soul a dry and barren Wilderness? Behold Jesus, whom God hath given thee for a Well. At the direction of this Law-giver dig up the ground in thine heart, till this Well, this Jesus appear. Then whatever Grace thou wantest, at all times encompass his Spiritual Person in thy Soul, and sing to him; Spring O Well.

Joh. 4. 14. The Water which I will give him, saith Jesus Christ, shall be a Well springing up in Him unto everlasting Life. Take but in One Drop, the least Drop of the Sweetness of Christ, the least glance of His Beauty into thy Spirit; in this thou takest in the Person of Christ Himself, the Fountain, that shall spring up within thee unto the Life of Holiness which is the same for Nature and Duration with Eternal Life in Heaven; Divine, and Incorruptible.

2. Make the Single Person of Christ the only Object of thy Love. Let all the Fulness of thy Love be poured forth upon this Person, which hath All Fulness of Beauty in Him.

There is a Twofold Love; of Benevolence; of Complacency.

1. Love thy Lord Jesus with all thy Love of Benevolence. St. Paul complaineth, Philip. 2. 21. Every man seeketh his own things: no man the things of Jesus Christ. Seek, and pray for the prosperity of Jesus Christ all thy days in His Truths, in His Graces; in His Glory thorough the whole Earth; in His Church; in every Creature, where he is sown as a Seed. Love him with the Love of Wife, Children, Friend, Country, Parents, Life, In Isaac shall thy Seed be called, said God to Abraham. In Jesus let all Relations, even of thy self, to thyself, have their Name, Truth and Virtue to thee. Let all those Blessings, with which thou shalt bless any of these, come upon the Head of the Lord Jesus. Wish well to, bless all these in the name of the Lord Jesus. Say continually, let the Immortal Word upon its Wheels run, and be glorified thorough all these, thorough the whole Heavens and Earth. Those that are Florists and love Flowers, procure the choicest slips of Flowers, set them in their Gardens, water them, watch them, cherish them with the greatest tenderness and care. So do thou love Jesus Christ. Be continually sowing and setting him, his Beauties in thine own, in every Spirit, in every Appearance. Water them, cherish them by Word, Example, Faith, Prayer. Go out often into the Fields; go down often into the Gardens to see whether these precious Plants bud and Blossom.

2. Love the Person of thy Beloved with all thy Love of Complacency, Prov. 18. 1. A man through desire se • arating himself, intermeddleth with all Wisdom, or with all Substance. Behold here the Spouse her love of Complacency to her Spiritual Bridegroom in three Steps; Desire; Separation; Enjoyment.

1. Desire. Thy Savior is called in the Prophet, Hag. 2. 7. The desire of all Nations. Thy Jesus, who hath all Beauties for all Eyes and Spirits, who hath all desirable things in himself, is the desire of all Nations. Shall not he then be the desire of all Principles, and Powers of Life or Being, in thy whole Spirit, Soul, and Body? shall not he be the Object of all thy desires? This Person, who is the Sealed Sum, and perfection of all Beauties, putteth this Song into thy mouth, Can. 7. 10. My Beloved is mine, and I am his, and his desire is towards me. As the word there signifieth; he continually is circling round about me, hovering over me with the Eyes of all his Beauties, and Loves, upon me; as a Kite about his Prey. Do thou add to thy Song this part also; and my desire is toward him, Psal. 27. David saith; one thing have I desired of the Lord, that I may be all the days of my life in his Temple, beholding his Beauty, and seeking still. The Heavenly Form of Christ is the Temple, or Palace; and the God, or King in it, the Beauty of all. Say thou to Jesus Christ: I now, for what is my sighing before thee? This is all my desire; that I may be continually in the Heavenly Light, and Divine Form of thy Person; that I may be continually feasting all my Faculties and Senses on thy Beauties, and endlessly making fresh Discoveries of new Beauties in thee.

2. Separation, Cant. 8. 6. The Church crieth to Christ; Set me as a Seal upon thine Heart, as a Seal upon thine Arm. For Iealousy (that is, Love in its Strength, at its Height) is strong as Death, cruel as the Grave, the flame of it is as the Flame of the Lord. Love and Death both agree in this that they are a separation. I protest by my Rejoicing in Jesus Christ, I die daily; saith St. Paul.

The Love of a Saint to Jesus Christ is a Daily Death; a Separation from all created Objects, a Retirement out of this whole World visible, or invisible, into the World of the Blessed, that World of Eternal Light, and Beauty; to be alone with Him, and in Him; to be inseparably united in One Love, in One Loveliness; in One Spring, and One Stream of Beauties with Him, as a Seal upon His Heart, as a Seal upon His Arm. Where we read, Cant. 8. 6. Love is strong as Death, cruel as the grave; the coals thereof are coals of Fire, which hath a most vehement flame, which hath, is put in by the Translatours, a most vehement Flame, is in Hebrew, the Flame of Jah; of the Lord, of Jesus.

Learn here the Divine Mystery of Love in Death. The Death of a Believer, a Lover of Christ, is Love itself, which is the Fire of God burning from the Center of our Spirits, from beneath the Foundations of our Natural Being, till it have consumed the whole frame of this Creation in us, and transformed us into one everlasting Flame with itself; till it have separated us from every Form of things into his own Shining, and Flourishing Form, which is the Person of our Beloved; the Temple, Palace, Paradise of Love, of the God-Head, which is that Primitive, the purest Love.

3. Enjoyment. This is the Third Step in the Love of Complacency. The Intermedling with all Wisdom, or all Substance. Our Jesus is the only Wisdom, Substance, and Truth. The Fulness of things in Harmony, as they make all Beauties and Pleasures; in their Substances and Truths, as they have the first, & freshest Glory upon them, and are incorrup ••• e, lie in the Person of Christ. The Hebrew word to intermeddle signifieth to mingle with, or roll ourselves in the midst of all Wisdom, and Substance, that is, in the Bosom of Jesus.

O believing, loving Soul! Thy Beloved, when He cometh into thy Spirit, saith, Can. 1. I am come into my Garden, my Sister, my Spouse, I have gathered my Spice, I have eaten my Honey with my Honey-Comb, I have drunk my Wine, and my Milk. When thou comest into his Bosom, and Spirit, say thou to him▪ Now am I come into my Garden, my Brother! my Bridegroom! I gather all pleasant, precious, and incorruptible Fruits in thy Person, together with their Root, thy Person. So I transplant them into my Spirit and Person. I eat of the excellencies of Wisdom, which are sweeter to my Soul, than Honey is to the Palate, I eat them in, and with thy Person, the essence of Wisdom itself, as live Honey with the Honey-comb. I drink in my Wine and my Milk; the Spirit, and Sweetness of thy Divine and Human Nature; of the New Heaven, the naked Appearance of the God-Head, and the new Earth, the Divine Appearance of the whole Creation in thy Spiritual Form. Thus I stretch myself at large, I roll myself at liberty in the midst of all Beauties and Delights. Here I rest in Eternal Joy with the perfect Complacency of all my Faculties, of my whole Spirit, Soul and Body, in thine Heavenly Person.

3. Make the single Person of Christ the Fountain of all thy Comforts.

1. Consider, that there is indeed such a Jesus, so Beautiful, Eccl. 11. 7. Solomon telleth us; the light is sweet, and it is a pleasant thing to behold the Sun. If the light of this Heaven be sweet, and the sight of this Sun infuse a pleasure into us, when we look upon it: what is the Light that shineth in the Person of Christ? What doth once glance of this Sun of the Divine World? How doth it make the heart in our bosom leap to him, and dance about him, as the Needle to the Loadstone?

To go forth in a fair Summers day to look upon the green Fields, and clear Sky, is a refreshing to our Natural Spirits, and begetteth a lightsome Joy in us▪ come forth ye dark, and melancholy Souls! see this Jesus in his unveiled Person, as he rideth forth upon the Circuit of the whole Heaven and Earth in his name Jah, in his Divine Form, in which he comprehendeth and filleth all; see that New Heaven, and New Earth, which he maketh in himself. As Snow at the shining forth of the Sun; so will the heaps of Snow, the Mists and Clouds about your Heart dissolve into an inexpressible Sweetness, and Light of a secret Joy and hope at this Sight. By the Light of the Beauties of this Person cometh the Sight of him: by this Sight cometh Faith: then cometh all Peace and Joy in Believing.

Could David's Harp chase away Saul's evil Spirit, which vexed him? Is there any evil Spirit, which will not be chased away; any vexation, or melancholy, which will not be charmed by this Harp of God, by the Harmony of all Heavenly Beauty, and Music in the Person of Christ.

2. Consider, that this Jesus is Beautiful to make thee Beautiful. Ephes. 1. 6. God is said, in his Grace, that is, in his sweetest, and richest Love, to have made us acceptable, that is to have made us lovely in the Eye of his Love, to have set us in the Embraces of his Love, in the Beloved One, in the Person of Christ. When thou liest on the ground covered with Sack-clothe, and ashes, in thine own Spirit, then think thus with thyself: When the Lord Jesus appeareth in all his Glories before the Father, then doth he represent me, then doth he present my Face and Person to the Eye, and heart of his Father in the Glass of his own Beauties. Will not th • s revive thy Soul within thee, to understand, that the Father taketh that Beautiful Image, and sweet Impression of thee upon his heart, which he receiveth from the most lovely sight of J • sus Christ in his fullest luster? that all the thoughts, and works of the Father concerning thee pass thorough this Medium, the Beautiful, and Blessed Person of Christ?

Thou sittest on the dunghill of this Body of Sin, this Flesh covered from Head to Foot with the Sores of thy Corruptions. Th • u liest in the Grave of this Body of Death, where all cares, and fears, like Worms feed upon thee. But see, Jesus boweth the Heavens, and cometh down. He descendeth in that Form of Glory, which is the Heaven of Heavens, encon pass • ng thee on every side, transfiguring thee into a shining Glory, as the white Cloud of the most excellent Majesty transfigured him, when it rested upon him.

3. Consider, that this Jesus is Bautiful for thee, to make thee happy in the enjoyment of Him. David in a pang of gr •• f comforteth himself after this manner; Why d • est thou cast down thyself; O my Soul! why art thou so troubled within me? Hope in the Lord; I shall yet praise Him, the Health of my Countenance, (or, the Salvations of my Persons, of my Pers • n in every Form, and Appearance) and my God, Psa. 42. 11. Thus do thou discourse with thine own Soul, when it is overcast and bowed down with fear, care, or sorrows: Why droopest thou my Soul! Why doest thou mourn, and groan? Why art thou thus unquiet within me? Look to thy Jesus; I shall yet sing new songs of my Beloved, and praise His Beauties, these are the Spiritual wine, that maketh glad my Heart; the Oil of Joy, that maketh my face to shine. He is a Million of Salvations, and Heavens to me in every state. He is my God.

Why art thou cast down, O my Soul! Lift up thine Eyes to the Person of Christ, Is not this Anoynted One, with all the Beauties of the God-Head, ever before thee? Doth not be continually encompass thee, and shine round about t • ee with all variety of pleasantnesses, and glories, like the Rainbow round about the Throne of God? Rev. 4. Is not His Desire towards thee, that thou mayest rule over His Beauties, and satisfy thyself at all times with these Breasts of Divine Sweetne • s? Feed then like a Roe, among these Lilies. The Person of Christ is not His own, but Thine; Thou hast power over it, and all its Heavenly Treasures. Let Him then with all His Excellencies lie like a bundle of Myrrh between thy breasts all th •• dark Night, breathing Sweetness into thy Spirit, and as a Cordial fortifying thy Heart against all assaults, with a glorious Joy. Here make thyself, with all thy flocks of thoughts, and affections to lie down, O my Soul! Here lose thy 〈◊〉 , and this dark appearance of Things, in these Lovelinesses of thy Savi • ur's • ers • n, which cometh forth, like a Brdegroom out of His Chamber of Eternity, 〈◊〉 His Father's Bosom, like a Sun fresh in all His Morning-Beauties, to run his race of Glory in thy Person, and to swallow up that into the Circles of His Pure Light.

Reas. 4. I come now to the 4 th and last Reason, why Jesus Christ is the Fairest of all things. All Beauty is derived from Him. Beauty anywhere in the Creature is an Image of the Divine Nature, by which that maketh itself visible, testifieth its Presence, awakeneth the Soul to a sense of itself, and to seek after it. The Lord Jesus is the First Image of the Invisible God, the Supreme Beauty. So every other Image, is drawn from Him, dependeth upon Him, and is comprehended primitively, purely in Him. Every other Beauty is a Copy of Him, taken from Him, who alone is the Life.

Col. 1. 18. All things are made by Christ, invisible, visible; in Heaven, on Earth; Angels; all were made by Him, and for Him; by Him, as the Exemplar Cause, for him, as the End, that thorough the Picture the Person Himself might, as a Sleeping Seed, stir up itself, and spring in the Light of every understanding and sense, in the Love of every Heart.

All Things are By Christ Two ways, 1. As the Pattern of the Work: 2. As the Power Working.

1. Every thing is by Christ, as the Pattern of the Work. Our Lord Jesus is the Wisdom of God. Wisdom is an Inward Image in every Spirit, according to which it ordereth its way, and fashioneth its work that the Whole may be One Piece, and a Beauty may result from the agreement of all Parts in the unity of the whole; as also from the Harmony of the outward Form, and the Inward Image, which by their mutual reflections pour forth pleasures, and joys into the bosom of each other. In Nature the Spirit included in the Seed of a Rose, hath within itself the Image of a Rose-tree, with all its proportions; leaves and flowers; beauties and sweetnesses, several growths, the bud, and the full-blown Rose. According to this Image, the Seed putteth forth itself; the Spirit in the Seed formeth itself upon the outward Matter, and figureth the whole Plant in all the progress, and perfections of it. The Person of our Beloved is the only Image in that Eternal Spirit, which is God blessed forever. In this glorious Image doth He ride forth upon the face of the whole Creation from the beginning to the end. In all His works of Power and Providence, He consulteth only with this Beautiful Image in His own Breast, in which all the Treasures of Wisdom and Knowledge, all the Patterns of Beauty and Excellency are laid up. He figureth this Image upon every Creature, and Work: he fixeth this Image itself in every Creature, and Work, which by the luster of its presence, putteth a Life in the Figure, and giveth a gloss to it, as the Sun-shine to a Flower.

Gen. 40. 38, 39. We have the History of Jacob laying streaked and speckled rods in the Water-troughs before the Cattle. When they came to drink, they saw these, conceived, and brought forth their young streaked, and speckled like to these. Thus God the Father in all the Excellencies of the God-Head generateth Jesus Christ, and setteth his Person before him. When he cometh to drink of these waters of Life, to take in, and feast himself upon the Joys of his own Essence, and of the Divine Nature, he hath his Beloved Son in his Eye continually. From this Beatifical vision he is filled with the Innumerable Forms of his Son's Beauties. From this Fulness the Father becometh Fruitful, and bringeth forth the Creation with all the Forms, and changes of it in the Figure of these Eternal Glories.

2. All things are by Christ, as the Power working, Job 38. 14. It is turned as Clay to the Seal; they stand as a Garment. How sweet, and clear a Depth is this Text? How doth Jesus Christ in it shine from the Face of every Creature, and from the unfathomable Light of his own Person? What is this it, it is turned? You shall see in the verse immediately before, it is the Earth, which frequently is taken for the whole Creation in the language of the Scripture, as Heaven for God. But what is this Seal, to which the Earth is turned like Clay? Two verses before will show you, that this Seal is the Day-light. Luk. 1. 78. Zacharias in his Song expresseth Jesus Christ by this name, the Day-spring: These are his words; The Day-spring from on high hath visited us. As the Day-light, when it springeth in the morning, overspreadeth the whole visible World, and setteth a new Form upon everything: so the Lord Jesus, as a Seal by the presence of his Person with every Creature imprinteth the figure of himself in a beautiful Form upon it.

Thus it is turned, as a Clay to the Seal. Job addeth; they stand, as a Garment. The Creation is spoken of first Collectively, It; then all the Creatures in particular distributively, They. There are two rich Glypmses given us of the glorious Person of our Lord in the Creation by these words.

1. As the whole Creation in general, so each in particular is sealed with the entire Person of Christ.

2. All the Creatures are Sealed with the Person of the Lord Jesus without, and filled with the same Person within. Every Creature rightly seen, is as a Garment of Light clothing the Body of the Sun, the Person of Christ; and wrought in every part of it with the Figure of this Spiritual Sun. The Type of it was the Vail before the most Holy Place. Within were the Cheru • ims of Massy Gold. Upon the Vail was wrought the Similitude of the same Cherubims in all manner of rich Colours.

Thus the Earth is turned to Christ, as a Clay to the Seal; and everything in it standeth, as a Garment upon him.

Perhaps he who peruseth this place in Job will find reason to believe, that the Holy Spirit pointeth at Three States. 1. The Creation, as the Figure. 2. The Person of Christ incarnate, as the First-fruits. 3. The Reformation, as the Life in the full Harvest. Neither will it seem unlikely to those who compare the Scriptures; that Zacharias alludeth to Job, and Job here to the first of Genesis. In three things all agree; 1. a Darkness. 2. A Light rising in this Darkness, and triumphing over it. 3. A New Form, given to all things by this Light.

But to return; Heb. 1. 3. Our Lord is said to be, The express Image of his Fathers Substance. The word is Character, which signifieth an Ingraving, as upon a Seal. Great Persons first engrave their Arms upon some precious matter, as Gold, or a rich stone. This is their Seal. With this they stamp the same Image upon several pieces of Wax, as they have occasion. So God the Father setteth deeply, and richly, the complete Form of his Divine Person, and Substance upon the Person of his Son. Then he setteth him, as a Gold-Seal upon the Creation, as Virgin Wax, and so imprinteth all his Beauties upon it. But the Lord Jesus stampeth one part of the Creation with the Impressions of his Person thorough another; so that the Figure is more clear and perfect in the invisible part of things upon Angels, and Spirits; more obscure, and imperfect upon the Visible part, the Things of Sense.

Before I leave this we are to take notice that the matter of the Creation, which Job calleth Clay, is expressed by Water in the beginning of Genesis. I • you set a seal upon water, it receiveth the Impression without resistance, but keepeth it only by the continuance of the Seal itself upon it. Thus the Preservation of the Creature to the end, is the same thing with the Creation of it at first, it is the Impression and Figure of our Savior's Beautiful, and Blessed Person, which is the Essence, and Form of each Created Being. It is this Glorious Person itself, the Fountain of all Forms fixed in the Impression, which alone every moment preserveth each Essence, and all Beings, by renewing them. If the Seal be taken off, immediately the Figure vanisheth, and is no more.

Use. 1. Let all this, that hath been spoken of the Person of Christ persuade us to study this Person, in which such unsearchable riches are laid up, and to seek the knowledge of him. Beautiful things alone are worthy of knowledge. This Jesus then is worthy of our knowledge. For he is fair. He is fairer than all things; and so most worthy to be known; all Beauties are comprehended in, and derived from him. His Person then should be the Center, where all the lines of our knowledge meet, and from whence they are drawn.

I shall press upon you the Study of your Beloved in the simplicity and nakedness of his Heavenly Person by Two Arguments. 1. The Easiness. 2. The Excellency.

1. The knowledge of Jesus Christ is Easy. Heb. 5. 11. The Holy Spirit had made mention of Melchizedek in the verse before. In this he addeth: Of whom we have many things to say, and hard to be uttered by reason of the dullness of your hearing. Melchizedek signifieth the King of Righteousness. This is Jesus Christ in that Spiritual Form of Divine Glory, which is the Throne of Righteousness. In this he was eternally with the Father, in his heart, and Eye. In this he was with the Saints from the beginning of the World, the Immortal Seed in their Hearts, the Joyful, and Glorious Object in the Eye of their Faith. In this he appeared frequently to them thorough outward Figures.

The Holy Ghost telleth the Hebrews, that He hath many things to say to them of this Person. He hath many, innumerable Beauties in Him to unvail, and show to them. He hath many things to say, many words, and expressions, to declare the riches of each single, Beauty. When David saw this Person of Christ, as a City compact in itself, where all Spiritual Beauties, and Beautiful Spirits dwelt together in a most Beautiful Order in the unity of this First and Great Spirit, in the Eternal Palace of His Spiritual Form, he cried out: Glorious things are sp • ken of thee, O thou City of God! Psal. 87. 3. So saith the Spirit here: of whom I have many things to Say; Then He addeth; and hard to be uttered. This seemeth a strange Testimony to bring, to prove the Knowledge of Christ to be easy, which saith plainly; the things of Christ are hard to be uttered. But you will presently see these words to have in them a full, and manifold proof of this, which we intend.

The Beauties of Christ are hard to be uttered. Whence ariseth this Difficulty? From the Nature of the Things? St. Paul teacheth us, that Every thing, which maketh manifest, is Light; Eph. 5. 13. If that which maketh everything manifest, be Light; then is the Light itself most manifest of all things; then the higher, and greater the Light; the clearer, the fuller is it in the Manifestation of Itself, and of all other things. The Person of Christ is the most pure, most perfect, and most universal Light. Nothing shineth so openly, so clearly in every creature, in every place, in every Spirit; Nothing so easy to be seen, as the Person of this Lovely One. Whence then is the difficulty of uttering His Glories? The Spirit answereth the Question. It is from the Dullness of our Hearing. How evident an Argument is this of the Presence of our Beloved with us, that He is before our Eyes in every Appearance of Things, that He is in the midst of us? How plain a Testimony is it of the openness, and clearness of His Beauties, of their nearness, and suitableness to our senses; that it is a Dullness in us not to see this Person, these Beauties? We never account it to be a Dullness of Sense not to discern things Distant, or Difficult.

Solomon saith, Prov. 14. 6. Knowledge is easy to him that understandeth. The Knowledge, which this Divine King had his eye upon thorough his whole Book, was that Wisdom, which is the Brightness of the Glory of God shining forth in the Soul. The Holy Ghost seemeth thorough this book of the Proverbs to express by understanding a Divine Light and Sense, which is the Spirit of Christ in us; by Wisdom, that Divine Object, which is the Person of Christ rising in us, like the Sun in his proper Sphere. This Earth which we tread upon, This Heaven, which we see shining round about us, are not so manifest to our natural Senses; as Jesus Christ, that Power of God, which bringeth forth, beareth up us and all things; that Wisdom of God, which encompasseth us round about with its various brightnesses and beauties is present, open, and evident to the Spiritual Eye.

Doth not this move us; to understand, that there is an Heavenly Person ever w •• h us, in whom are set before us all the Delights of our Eyes, all the Desires of our Hearts; and that the only Bar between us, and these Beauties, these Blessednesses is either our want of Senses, or the Dullness of our Senses, that we discern them not? Mat. 10. 51. Bartimaeus the blind beggar, hearing that Jesus passed by, crieth out; Jesus thou Son of David have mercy on me. He ceased not to cry, till the Lord maketh a stand, and asketh him; what he would have. He answereth; Lord, that I may receive my sight. Isa. 50. 4. The Prophet saith of God: He waketh mine Ear morning by morning: he wakeneth mine Ear to hear, as the Learned. You that are no Christians indeed, who have no Spiritual Senses, cease not crying, Jesus, thou Brightness of the Father's Glory, have mercy on me, that I may receive my sight. You that are in truth Christians, and have Spiritual Senses drowsy, and dull, whose heart is awake in you, while you sleep, cry to the Lord Jesus to awaken your Eye, and your Ears morning by morning, moment by moment that you may see his Shape, and hear his voice. This is the first Argument to press you to the study of the Person of Christ; the Easiness of this knowledge.

2. The Second Argument is the Excellency, which consisteth of two Parts, the Comprehensiveness; the Efficacy of this knowledge.

1. The Comprehensiveness of the knowledge of Christ is the Excellency of it, Col. 2. 2. All treasures of Wisdom and Knowledge are hid in him. Several Propositions of great value and virtue, lie wrapped up in this single Proposition.

1. All Things, that are to be known, lie together in the Heavenly Form of Jesus Christ. All things are here in their first, and proper Being, in their Truth and Substance, in their immutable essences, as they are capable of being known. Every thing as it is seen without this Circle of Divine Light the Person of Christ, is a Shadow, an Apparition, a Mockshow of itself. It may beget a Fancy, or Opinion in our Souls, but no Knowledge.

2. That Light, in which alone things are known, is only in Christ. He is the true, Supreme, and universal Light. All things are naked, and manifest before him: Heb. 4. 13. This is that Divine Light, in which everything appeareth in its Divine Form, in its naked Substance, and Essence, unclothed of every Disguise, and Vail, as it lieth in the Divine Understanding, which is the measure of all Truth. Therefore our Lord Jesus in that place, Heb. 4. 12. where all things are said to be naked and manifest before him, is in the verse before called; the Word of God; the living Word; the living Word of the Divine understanding, in which it bringeth forth at once, and eternally all knowledge to itself, and beholdeth, as in a Glass, the eternal Truths, and Essences of a • l things.

3. The Eye, which taketh in all Knowledge is in Christ; As the Spirit of this world is both the Fountain, and the Eye, which sendeth forth, and taketh in all n • tural Images; then our Spirits by being comprehended in this Spirit, become Springs in that Spring, Eyes in that Eye, bringing forth from themselves and contemplating in themse • ves the various Forms of being in this world; so is a Saint Light in Christ; a Child of Light in this great Father of Lights. Jesus Christ in His Divine Form is the Light of Life; that is. 1. The First Light, as the first Picture is called the Life. 2. The True Light; every other Light is a Picture of Light, and no more. 3. A living Light; and so both a Fountain, and an Eye. In the Hebrew the same word for the substance signifieth both. A Saint Springing up in his inward man out of this Spiritual Form of Christ, and standing in it, is made itself also, a Fountain of living waters flowing from Lebanon; of all living Glories flowing from the high, and flourishing Mountain of the God-Head in the Person of Christ: Can. 4. 15. He is made also an Eye set fully, Can. 5. 12. Ibn Ezra in his notes expounded that to be an Eye, in which is set the full Image of the whole Nature of things; in which, according to the language of the Gospel is set the Person of its Beloved, that entire Image of the God-Head, and of both worlds, where all Fulness dwelleth together in a Divine Form, and Glory. This is spoken of Christ first, then is true of a Saint, as a Saint is the Image of Christ.

4. All Things, as they are known in Christ, are a Treasure. That which is born of the Spirit, is spirit; John 3. 6. That which is seen in this Spirit of Immortality and Glory is an Immortal, and Glorious Spirit. This is the true multiplying, magnifying, and glorifying Glass. Each Dust is here known in the bright Form of a Beautiful Star; each Star is discovered here to be an Heaven of Stars, a new world of Glories. Every thing as it appeareth in Christ, is something of Christ. Christ altogether is Lovely; Can. 5. 16. It is in the Original; Every thing of him is desirablenesses. The least Point, that a Spiritual Eye can touch upon in the Person of Christ, is a fresh spring, a full Sea, a great, and bottomless deep of all Beauties, Excellencies, and Joys that may render anything perfectly, universally desirable.

5. The Knowledge of things in Christ is a Treasure. It is Wisdom, as well as Knowledge. It is a knowledge of things in their Head, in their highest Beauty, Life, and Truth. It is a Fulness of Things. It is a Transforming Knowledge. We are changed into the things themselves, and they into us. By knowing we possess, and enjoy them; we are possessed, and enjoyed by them; we stand both in one Image, and Spirit mutually comprehending, and comprehended; mutually clothing, and clothed.

All this Treasure is hid in Christ, not as in a Cloud, but as in the Sun; by no darkness, or obscurity there; but by the Excess, and Transcendency of the Glory; by the Perfection, and Purity of the Light; as Christ is hid in God; Col. 3. This hiding maketh the Object more a Treasure, and more evident to a suitable Eye, in as much, at it is a Divine Form in a Divine Light; a Form of Light dwelling in the Fountain of Light. How worthy is this Knowledge of that Zeal to it, and pursuit of it, which the wise King stirreth us up to, Prov. 2. 3, 4, 5. to cry for it, to the Fountain of wisdom above, with the voice of our Faith; to seek it as Silver in everything round about us, the pure metal in the oar of the Creature, by the Flame of our Love; to dig for it, as hidden Treasures within ourselves, below the Foundations of this Creation, by Humility and the Cross?

2. The Second Excellency in this Knowledge is the Efficacy. This divideth itself into three Branches: It worketh Grace. 1. Universally. 2. Powerfully. 3. Kindly.

1. The Knowledge of the Lord Jesus worketh Grace Universally. It worketh all Grace together in a sweet Harmony. John 17. 3. In a bosom-discourse between himself, and his Father, where he is most naked, sweet, and free, the Lord Jesus saith to his Father; This is Eternal Life to know thee the only true God, and Him whom thou hast sent, Jesus Christ, God is True, the Truth, as he is God. He is the True God, as he is the Only One. Jesus Christ is sent forth from him, as he is the Brightness, the Effulgency, the Outshining of his Glory; his essential Image. Thus is he also one with him. The Father cannot be perfectly known by him, if he be not perfectly one with him. This verse hath in it a figure called 〈 in non-Latin alphabet 〉 : One thing expressed, as two; like that; a Cup, and Gold, for a Golden Cup. So here; to know the only true God, and Jesus Christ sent forth from him, is to know that God, who is the Unity, and Truth in Jesus his essential Image, in which he comprehendeth, and cometh forth into all manner of various Images; the outgoing of his Divine Essence in Eternity and Time.

Eternal Life is the whole Work of God upon the Souls of the Elect from the Beginning to the End; the Divine Life begun in Grace on Earth, completed in Glory in Heaven. I have formerly said, that Knowledge maketh the Spirit One with that which is Known. How should this endear the Knowledge of our Blessed Lord, and quicken us to follow hard after it; The true Knowledge of our Beloved maketh us One Spirit with Him, and transformeth us into His Image, which is the whole Armor of God put on at once; the complete frame and fabric of all Grace rising up at once in the Heart? All Graces are One in the Person of Christ. By taking him in, and being made One with Him, we take in All Grace, and are molded into All Grace in One, according to the measure of the Revelation of our Lord Jesus in us. The want of having this Pattern upon the Mount, Jesus in His Heavenly Form in the Eye of our Spirits, is the great reason why the Tabernacle of God goeth up so imperfectly, and brokenly in us. One Saint is careful of his way, but go • th sadly on; another is cheerful, but careless. One is sweet and slight, another serious and sour, censorious. One is zealous and ignorant; another high in his Light, and loose in his Life. Particular rules and precepts, are like a Watering-pot, which a man carrieth up and down in his hand, watering his flowers and plants singly and slightly. While one is watered the other withereth. The Discovery of our Savior in His Spiritual Person to the Eye o • our Spirits is, as the gentle Rain from Heaven, which at once watereth thy whole Garden, and descendeth to the Root of every Truth, Grace, and comfort in thee. Grow, saith St. Peter, in Grace, and in the Knowledge of Jesus Christ. 2 Pet. l. l. Grace indifferently, universally in the whole Nature, and Kind is inseparable from the Knowledge of Jesus Christ. These two mutually breed, and feed each other. All Grace in the entire Frame and Harmony is the similitude, the Image of Christ's Person, as it is in Glory, formed in us. As Christ riseth and shineth forth upon us, this Image springeth up, groweth clearer and fairer. As this Image cometh to perfection; so Jesus Christ is seen more perfectly in it, as in a Glass. If you be complete Christians, grow at once proportionably in all Grace, in Light, in Life, in Love; study the Heavenly Person of your Bridegroom, grow in the Knowledge of him. As the Eye of the Husband should be the Looking-glass of the Wife, by which she adorneth herself: so let this glorious Person of thy Beloved be that Spiritual Glass, in which thou O Queen, O Believing, and loving Soul, dressest thyself.

2. The Knowledge of our Lord Jesus worketh Grace powerfully. Psal. 19. 5. The Sun cometh forth like a Bridegroom out of his Chamber, and a strong man to run a race. His going forth is from the end of Heaven to the end thereof, nothing can hide it from his Heat. St. Paul testifieth to us, Rom. 10. 18. that the Lord Jesus is the subject of the Spirit in this Psalm. When he cometh forth from the Chamber of Invisible, and Spiritual Glories in his Resurrection: He cometh into the Soul at once; as a Sun for Light, and Glory; as a Bridegroom for Love, and Beauty; as a strong man for Life, Power, and Progress. When he riseth, and shineth out in us, he encompasseth our whole Person, and Life from one end to the other; he searcheth out every corner in both. There is nothing so close, so dark, so corrupt, so hard, so unclean, so dead, so comfortless; that can hide itself from the convincing, enlightening, consuming, softening, cleansing, quickening, comforting heat, and power of his Appearance.

Every Beam of the Sun is a Figure of the Sun, showeth the Sun itself, and carrieth along with it three Things, Light, Heat, and Influence or Virtue. Such is every Spiritual Truth in the Soul. It is a Beam from the Person of Christ. It beareth a Figure of his Person, and setteth his Person open, and naked, like a clear Sun before the Soul, drawing the Eye of the Spirit to that, and terminating it alone upon that. Each Spiritual Beam, each Glance, every Discovery of Christ bringeth with it into the Soul, a Light of Knowledge; a Heat of Love; a Convincing, Converting, Melting, Transforming, Chearing, Sanctifying, Spiritualizing, Glorifying Influence, and Power. Go then in all thy pantings, in all thy Prayers by night, and by day cry to this Blessed Person; Arise O Sun; shine O Light that my Soul may become a Spiritual Garden; that my Garden may flourish with all Spiritual Plants of Truth, Grace, and Joy; that all my Spiritual Plants may give forth their smell, and virtue by thine Appearance.

3. The Knowledge of Christ worketh all Grace, and maketh it most kindly. Psal. 110. 3. The Spirit saith to Christ; in the day of thy power thy people shall be a willing people, in the beauties of holiness, from the womb of the Morning, the Dew of thy Youth. The word Power signifieth also Armies. Willing hath a twofold sense; a natural, pleasant Freedom; and a Princeliness. The Morning is the Person of Christ in the Glory of the Spirit, who is called in Scripture the Day-spring, the Light, the Sun-rising. When this lovely morning breaketh upon thy Spirit from the midst of the shades of unbelief, and thy natural State, it maketh a day of Power, a day of Armies. Jesus Christ appeareth now in the Glory of his Father, in his own Glory, in the Glory of all his holy Angels. He boweth down all these Heavens, and with them descendeth from above into thy Spirit. With these Armies of Glories he fighteth against all the Powers of Darkness in thee. With the Power of these Glories he subdueth thee to himself, winneth thy Love, transformeth thy Spirit and Person; shineth upon, and draweth forth to maturity every Seed of Glory in thee.

The Person of thy Jesus shining out in thee is that Morning, from which, as from a Beautiful, and Blessed Womb, falleth the Dew of Christ's Youth, which is his Spirituality, his Eternity ever-full, ever-flourishing with all Divine Beauties upon his Person. This Dew maketh all Graces to spring in thy Soul; powerfully; plentifully; beautifully; pleasantly; with State and Majesty. As that Vine, which hath most of the Sun, bringeth the most kindly Grapes; the greatest Clusters; the fairest, and best coloured; the sweetest, the largest Grapes; the most abounding with Spirit and Heat yielding the best Wine: so doth that Soul, which liveth most in the Eye of the Lord Jesus, under the Beams of his Person unveiled, bring forth the most kindly Fruits of the Spirit in all these respects. 1. All Grace aboundeth most; it is as the Dew. 2. It is pleasantest. Thy people are a willing people. There is most of Love, of Life, and Delight. 3. It is most Beautiful. There are the Beauties of Holiness. 4. Every Grace is greater, spreadeth, and enlargeth itself more; hath more virtue and force in it. The Appearance of Christ. maketh a Day of Power. 5. It is more Princely, hath enstamped upon it more of the Person of the Lord Jesus, and so more of the Majesty of the Divine Nature. 6. It yieldeth the most excellent wine of Heavenly Joys to make glad the heart both of God, and Man. It is the Dew of Christ's Youth. It hath in it a Confluence, a Concurrence of all the Loveliness • s, Sweetnesses of the Person of our Lord in his Sp • ritual, his Immortal State, which is his Youth flourishing in the height of all Divine Pleasantness, and Glory never to fade, or decline.

O! Let us all be found in the • umber of the Watchmen, that watch continually for this morning. Let us go forth from under the veil, from out of the Cave of the Flesh, and of the world, into the Light of this morning; into the sweet breakings of the Eternal Day from the glor • ous Person of our Savior. Let us receive the Dew of his Youth falling upon us. Let us see the Dew of his Youth falling upon all things round about us, making the Dese • t to Blossom as the Rose; our Hearts, all things to us Spring, Blossom, and Flourish with the Spiritual, and Immortal Beauties of our Beloved. This Dew is his Sowing, his watering them everywhere.

Use 2. A Direction to the Knowledge of the Person of our Savior, and his Beauties. The Lord himself saith, The words that I speak unto you, they are Spirit, and they are Life; John 6. 63. Jesus had been speaking of Himself, of eating his Flesh, and drinking his Blood. He meaneth by words, the Things, which those words signify. The Person of Christ, the excellencies, and virtues of his Person, concerning which he spake to them, are not Flesh, and Blood, which are the Shadows only, dying, dead, yea Death itself; nor merely Spiritual; but Spirit Substantially, and Essentially, which is Life not by Participation, but Primitively, in the Essence, in the Spring.

This is the ground, which I lay for the direction, which I am to give you in your study of the Beautiful Person of Christ; Christ and his Beauties are Spiritual.

Now not I, but St. Paul giveth you two Rules, 1 Corin. 2. 7, 8. The Holy Apostle speaketh of the Knowledge of the Wisdom of God in a Mystery. Then he expresseth this Wisdom of God in a Mystery to be Jesus Christ, the Lord of Glory; the Lord, whose Person is all Glory, whose Principality, and Kingdom is Glory in the Abstract, Glory in its utmost extent. He had said, this was unknown to all the Princes of this world, the Princes in Wisdom, as well as Power, the highest ranks, and orders of Men or Angels. To confirm this he citeth a Scripture in the next verse. v. 9. Eye hath not seen, nor Ear heard, neither have entered into the heart of Man, the things which God hath prepared for them that love him. Observe by laying these three verses together, how St. Paul meaneth one Thing by these three expressions; The Wisdom of God in a Mystery; the Lord of Glory; Things prepared by God for those that love him. The Person of Christ is that Image of Glory, and of the God-Head, in which lieth the entire Mystery, Wisdom, and design of God from the Beginning to the End, with all its way. He is a Collection of all those Beauties, and Blessedness; Loves, and Joys prepared by the Father for his Beloved Ones to feast upon to Eternity. Of these St. Paul determineth; that the noblest, highest, largest senses, understandings, hearts of the most excellent Creatures are uncapable of the least Glympse, or taste of them. This he draweth down afterwards to a Rule, which is my first Rule.

Rule 1. Spiritual Things are Spiritually discerned, 1 Cor. 2. 14. This Rule divideth itself into Three Branches.

1. Spiritual things are discerned by a Spiritual Eye. St. Paul saith The natural man receiveth not the things of the Spirit of God; for they are foolishness to him; neither can he; for they are Spiritually discerned, 1 Cor. 2. 14. Nature hath a Twofold Eye, the Eye of Sense, the Eye of Reason.

The Eye of Sense is common to Man with Beasts, and is the Bestial Eye. This discerneth the Beauties of Flesh and Blood. We have histories of Beasts, Birds and Fishes, which have been in love with Beautiful Virgins and Youths. But this Eye is blind to Spiritual Objects. A Material and Corporeal Object, if it excel, and be transcendent in Sweetness, Harmony, or Beauty, destroyeth the Sense, as the Sun dazleth, darkeneth, and putteth out the Eye. How much more unable are our Senses, to take in, or bear Immaterial and Spiritual Glories?

Nature's other Eye is that of Reason, of the Mind, the Intellectual Eye, which is common to Man with Angels, This is the Angelical Eye in Man. This can discover, can take some measure of the Invisible things of the Creation, and maintain some Commerce with Angels. But the Darkness of this Eye to the Beauties of Christ is painted forth in a lively manner by that sweet and sublime Prophet Isaiah, c. 6. v. 1. The Lord Jesus appeareth sitting upon the Throne of His Spiritual and Divine Form; His Train of Glories filled the Temple, v. 2. The Seraphims themselves, which are • eputed the Highest Order and Degree of Angels, cover their faces with two of their Wings, as uncapable of the Brightness of this Blessed Appearance.

We generally profess to abhor the Principles of Sadducees and Socinians. O that we did not most of us fall in too far with them in the real and practical part! The Sadducees deny both Angel and Spirit. They allow nothing besides that which their Senses can take hold of and assure to them. Let us awaken our own Souls, and examine ourselves. Are we not very apt to reject and condemn Jesus Christ Himself, if He come in any Appearance of Beauty, and Glory, which beareth not the Figure of, which hath not some proportion to the Forms of Flesh and Sense?

The Socinians acknowledge both Angels, Created Spirits, and the Eternal uncreated Spirit above them. But they admit nothing more of these, than their reason can give reception to. They ascend no higher to these, than the Wing, of their Natural understanding can carry them. They make reason the only Rule, and Judge of Divine Things. The men of Sodom went about groping for the door, at which the Angels went in, and could not find it; because they were blind. Is not this too frequently our case? How many? How often do we all go about in our searches, groping for that Gate of Heaven, by which the Angels, all Divine Appearances go in and out at the Heavenly Person of our Savior; but find him not; because we seek him with those natural Eyes of our own sense, and understanding, which are perfectly blind to his Beauties?

Divines teach us, that one way of knowing God is by Negations; when we run over each particular good in every Creature; when we lay all the good of the whole Creation together in one heap and then say; nothing of this is God; all this is nothing of God, as he is in himself; his Nature, and Person is infinitely beyond, and above all that is here. We were advanced to a good degree in the Knowledge of our Lord Jesus, if we were arrived at this Negative way of knowing him; if when we were gone as f • r, risen as high, as our outward senses, our inward faculties could enlarge, and lift up themselves; we then said of all; this is not Jesus Christ. No, he is made higher than all the Heavens of sense, than all the Heavens of Reason, and of Angels.

When we are thus stopped, and bounded, let us turn to Prayer, and wait for the opening of a New Eye in us. David crieth out, Psal. 24. 7. Lift up your heads, O ye gates, and be ye lift up ye everlasting Doors, and the King of Glory shall come in. So do you cry; Thou everlasting Door, thou Eye of Eternity, thou Spiritual, and Divine Eye, open thyself in me; that by thee the King of Glory may come in to me, and fill all my Soul, and Senses themselves with His Train. So shall I see my King in His Beauty.

2. Spiritual things are discerned in a Spiritual Light, 1 Job. 1. 7. If we walk in the Light, as He is in the Light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin. As He is in the Light: He is God the Father, as is manifest by that part of the last clause in the verse, Jesus Christ His Son. That term, As, is Emphatical, and Distinguishing. There is a Twofold Light; One in which the Creature is; Another, in which God is. One God maketh; the Other God is. The Creature is in a Derived, and Changeable Light like the Earth. God is, like the Sun in His own Light, inseparable from Himself. St Paul distinguisheth between these two Lights; God who commanded the Light to shine out of darkness, hath shined in our hearts the Light of the Knowledge of the glory of God in the face or Person of Jesus Christ, 2 Cor. 4. 6. Behold here One Light which is commanded, by the Creating Word of God, out of Darkness, which is called up out of the Possibility, and Principles of the Creature; Another Light, which is the immediate Shine of the God-Head itself in the Face of Christ. As the Sunshine is called the Flower of Light, because it springeth, and • lourisheth in the Body and Face of the Sun itself; so is this called here a Light of Glory in the Face of Christ.

God Himself is called the Father of Lights, Jam. 1. 17, that is, the Eternal Sun; the Sun of Spirits; the Supreme Sun of all Beings, Spiritual and Corporeal. He is the Fountain of Light, the first, and purest Light; His Essence is a Light of Glory. This Essential Light of his own unchangeable Glories is the Heaven, in which he is. St. Paul saith of him; he only hath immortality dwelling in the Light, which no man can approach unto, whom no man hath seen, nor can see, 1 Tim. 6. 16. The Light of God is so pure, that it is invisible to every Creature. It shineth with such a Strength, and Fulness of Glory, that no mortal Eye, the natural sight of no Man, or Angel, can approach it, or pierce into it. In this God himself dwelleth, as in a Palace composed of the Beams, and Brightnesses of his own God-Head spread round about him, and encompassing him on every side. In this Palace he resideth in the Center, and midst of every Spirit, every Being, hid from the search of all. In this high, and strong Tower of Divine Light Jesus Christ dwelleth together with the Father, and is hid there after the same manner; Colos. 3. 3. Our Life is hid with Christ in God. He is hid in God by the excess of Light, in an Abyss of Glory.

But how then shall we see Jesus Christ in his own Light, if that Light of his Person, and Beauties by its unsearchable Riches, and Incomprehensible, unapproachable Glories hide him from us? St. Peter answereth this objection; 1 Pet. 2. 9. Ye are a chosen Generation, a Royal Priesthood, a peculiar people, that ye should show forth the praises of him, who hath called us out of Darkness into his marvelous Light. His Light in Greek is properly his own Light. Every Light in the things of sense is from the Sun. But that is the Suns own Light, which is inherent in the Body of the Sun, which floweth immediately from it, in which the Sun himself is seen. In like manner that is God's own Light by way of eminency, peculiarity, and distinction from every other Light; which is the very shine, and sparkling of the God-Head in itself, upon itself; in which it seeth, and rejoiceth in itself; in which alone it is seen; which is inseparable from the Divine essence, and Persons, as the Sun-shine is from the glorious body of the Sun.

This is a Marvelous Light. This Light itself is a Divine Wonder. It is above the reach of every Human, or Angelical understanding. It is a Light, which openeth a Divine World of Glorious Wonders; everything is then only seen right, and in its true state, when it is seen in this Light. Every thing seen in this Light is a Divine Wonder; a Divine Mystery, Incomprehensible, for the greatness of the Glory, to sense and reason; but familiar, and plain to the Spiritual Eye, as bred up with it, and continually before it, known to it from the Beginning. The Spiritual Bride meeteth her beloved here with all his Beauties in this Light, and kisseth him, as her Brother, as born of the same Mother. There is no strangeness between them.

This Light is indeed the Temple, the Palace of the God-Head, of Eternity. The Father, and Christ are here upon the Throne of their Kingdom, in the Glory of their Divine Nature. But a Saint is a Royal Priesthood; a King, and a Priest. So he is taken in, called by God into this Sacred Palace, and Temple, to behold the Beauties, to contemplate the virtues of both, the Father, and the Son, that they may declare them by the Divine Power of their words, and the Beauty of Holiness, which is the Sun-shine of the Divine Nature in their Lives.

We are now by this Circuit of Scriptures brought back to that First, on which we grounded this Second Branch of our Rule, and for the explication of which we have taken this compass. If we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ his Son cleanseth us from all Sin. Who are these, that have Fellowship one with another. St. John had said before: These things we write, that you may have Fellowship with us: And truly our Fellowship is with the Father, and the Son, v.

3. Philosophers tell us, that we must come within all the Beams of the Sun to 〈1 page duplicate〉 〈1 page duplicate〉 the Body of the Sun itself, if we will see the Sun in his true, and proper Glory. Some speak of a Blessed world in the Sun, the Rarities, and Beauties of which are seen only by the Inhabitants of the Sun. God's own Light is a Divine World, in which the Father, the Son, all the Saints dwell together eternally, have their proper life of Divine Sweetness, and Blessedness, appear in their proper Forms of Divine Purity, and Beauty. If ye will be admitted into this Society, to a sight of these; you must go beyond, you must come within every Light of the Creature, all Beams into the Bosom of God himself, into the Brightness of the Divine Essence, which is the Living-looking-Glass of the Holy Trinity. Here you shall see your Jesus, as he is. You shall see him, as you are seen by him.

For now the Blood of Christ cleanseth you from all Sin. This Light of the Divine Nature which is the Light of Life, and the Spirit Himself is the Blood of Jesus eminently, in the virtue of it, as it is Incorruptible. This is that which poureth forth itself thorough the Human Nature into the lowest Forms of Dust, Darkness, Wrath, and Death, in the place of Sinners, as a Ransom of Infinite value. This is that Precious Blood of the true Vine, which when Justice and Wrath have drunk of, they are satisfied, sweeetned, and changed into Grace and Glory; an over-spreading Loveliness, and an overflowing Love. This is that Blood, in which the Life is, which, as it is let forth in Death, wrappeth up all things in itself, washeth them from filth, and flesh; then riseth up again as high, as its own Spring in the Heart of the Father, and carrieth up all things with itself into the Newness of the Glory of God.

Nothing is so directly contrary to the Divine Light, as Sin. Therefore it is expressed by Darkness, and the Night. As the Light of the Day cleanseth all Forms of things from the Darkness of the Night which lay upon them; that now they have fellowship one with another, mingle their Beams and Beauties with mutual Joy: so doth this Blood of the Lamb, the Light shining in the Person of Christ, when it breaketh forth from the Shades of Death in the morning of the Resurrection, sanctify the Heavenly things themselves, bring forth from under every cloud, stain, and dust, the Heavenly Persons of a Saint of Jesus Christ, of God, the Heavenly Truths, and Lives of all Things; that they may in the Unity of this Light maintain a precious commerce. and traffick of all interchangeable Sweetnesses & Excellencies with Immortality unto a full Joy.

Psal. 4. 6. David thus openeth the Hearts, of the multitude, and his own Heart; Many will say, Who will show us any good? But Lord lift up though • the Light of thy countenance upon us. When all thy faculties and Affections, all the Powers of thy Soul cry, Who will show us Jesus Christ in Glory. Let thine Heart answer to God, and say, Lord, lift up thou the Light of thy face upon me. In the Shinings of thy Face is my Jesus hid; and in these Shinings alone will He be seen by me. Thus the Spiritual Beauties of Jesus Christ are to be discerned only in the Spiritual Light of His own Person.

3. Spiritual Things are to be seen in Spiritual Forms. This is the Third Branch of the Rule, Joh. 20. 30. When the Lord after his Resurrction had appeared to the Apostles in a Body of Flesh, as He had been cruci • ied; the Holy Ghost addeth, And many other Signs did Jesus in the presence of His disciples. Observe this expression well; His Appearance in a Natural Body, the same, in which He had formerly lived with them, was not the Truth it Self, but a Sign of it.

Luk. 24. 38. Jesus showing Himself after the same manner to His Apostles, raiseth them from their fears, that This was the Apparition of some Spirit, by these, words: Behold my hands, and my feet, that it is I myself. A Spirit hath not Flesh and Bones, as you see me to have. The Lord seemeth to speak to them after this manner.

St. Paul, Rom. 8. 6. saith, To be carnally-minded is Death; but to be spiritually-minded is Life and Peace. The Greek word comprehendeth an Act of both the Faculties of our Souls; our Understanding, and our Will. To look upon things in their Fleshly Forms, to savor and relish a Fleshly Sweetness in things, is Death. To see things in their Spiritual Appearances, to savor and relish them in a Spiritual Sweetness; This is Life, and Peace, which is the Harmony, the Music, the Crown of Life. When the Disciples looked down into the Grave, for Jesus Christ, the Angels reproved them saying, Why seek ye the Living among the Dead? He is not here; He is risen; He is gone before you into Galilee, as Himself spake unto you. The Flesh was our Savior's Grave, and is still the Grave of the Spirit. All Forms and Beauties of the Flesh are Grave-clothes bound about Him. Let us no more seek the Living and Immortal Person of our Beloved, nor His Living and Immortal Beauties, which are all Spirit and Life, among the Dead things of the Flesh. He is not here in Flesh anymore. He is risen, and gone before us into the Spirit. Let us follow Him thither. I have done with the First Rule to direct us in the Knowledge of the Person of Christ; Spiritual Things are to be discerned Spiritually.

Rule 2. Spiritual Things are to be compared with Spiritual, 1 Cor. 2. 13. The Holy Ghost teach • th comparing Spiritual things with Spiritual. This Rule bringeth me to the Mark and White which I aim at. That I may hit it the more exactly, I must • ix a while upon that Scripture, 1 Cor. 15. 35. and so forward. I lay this Groundwork for the Building, which I intend to raise upon this Scripture; The set Design of the Apostle here, is to discourse of the Resurrection of the Body. He therefore frameth this Question to himself, which containeth the Great Subject of his whole Discourse in this place: How are the dead raised up, and with What Body do they come? v. 35. In answer to this question he treateth of the Bodies of the Saints in general, of the Body of Christ in particular, as the Root, and Rule of the Resurrection to all the rest.

Upon this ground I shall raise three Propositions, as three Stories in my Building, which will take in the greatest part of St. Paul's words upon this Subject in this Scripture.

Prop. 1. The Body of Christ risen from the Dead is not to be compared with the Body of Christ living upon the Earth, or Dying. St. Paul likeneth by a large similitude the living Body to a Seed, the Body raised to a perfect Plant sprung up out of that Seed. v. 36. 37, 38. St. Paul maketh expressly three Differences.

1. The Life of the one is a Death compared to the life of the other; and so the world, in which it is a Grave, to that Image of things in the Resurrection; v. 36. That which thou sowest, is not quickened, except it die.

2. They differ as two several Bodies for Substance, and Shape. Thou sowest not that Body, that shall be. v. 37.

3. One is as bare Grain, naked; dark, deformed, little, slight: the other hath a Body, a Substantial, Beautiful, Distinct fullness, It hath a Form of Light and Beauty; proportions of greatness, and magnitude; a fullness of Substance▪ It hath a Divine Body, a Body drawn forth from the Treasury of the God-Head; God giveth it a Body. v. 38. It is a Body, a Form, and Fulness sprung forth from the Divine Wisdom, and Will, bearing the Glorious stamp of these, in which thems • lves rest with a full Complacency. God giveth it a Body, 〈◊〉 himself pleaseth. v. 38. It is also to the Seed its own Body, and to every Seed its own Body. v. 38. As John the Baptist saith of Jesus Christ; he is perfer'd before me, because he was before me; as in the purity, and Paradise of the Creation the perfect Plants were first in the Fulness of their Beauty, and Fruit, bearing their Seed in them: so in the Paradise of Eternity before the World, which is Christ the Word, the Wisdom of God, the Immortal, the Glorious, the Divine Bodies, and Forms of things were first, as the Flourishing Tree, comprehending in themselves the Bodies, and Forms of Flesh, as Shadows, or naked Seeds, hid in the Light, or Bosom of the beautiful Substance, and Fruit. Then came forth the Earthly Forms of things into the State of this Creation. These are Shadows, under which the Divine Substances are veiled. These are Seeds, in which the Tree itself lieth hid, as a Divine Mystery. By the breaking up of these Shadows, and the dying of these Seeds, the Immortal Bodies, and Glorious Substances themselves spring forth thorough them. So every Seed hath its own Body in the Resurrection. 1. It is that Body of Glory, in which it lay, and to which it relateth, as its Divine Original, or first Idea in the mind and will of God. 2. It is that which lay hid virtually in it. 3. It is that, which springeth up out of it, and changeth it into itself; Thus the Body of our Lord risen, is the same Body in relation to the same Idea, or Pattern in God; to the same Soul, to which it is joined, as its proper Form in the Person of Christ; to the same first Matter, out of which it is taken; God giveth it a Body, as it hath pleased him, and to every Seed its own Body, v. 38. My Brethren, what joy is it to think, that the Body of our loving, and beloved Jesus; that our own Bodies; that the Bodies of our dearest Relations, and delights lose nothing of themselves in Death; yea are much more themselves by Death in the Resurrection; as a man awake is much more himself, than in a Dream; a King upon his Throne, than in the Grave, and Tomb? We shall lose nothing of ourselves, nor of our distinction.

But I fear I go to far for common understandings to follow me. I will therefore conclude this Proposition with a plain representation of the Truth to you.

As the thing figured, exceedeth the figure: so the difference between the Body of our Lord Jesus before Death, and after it, is much more large than that, which is between a single grain of Wheat cast into the Earth, and the standing Corn upon the ground full-ripe with many perfect grains of Wheat in the Ear; than that between the single Seed of a Rose, and a Rose-Tree full of fresh, and flourishing Roses; or the Seed of an Apple, and a well-grown Apple-Tree laden with ripe Apples.

What Image could any man frame to himself, or what conjecture would he make of a Rose-bush, or a Rose by the single Seed, if he had never seen the things themselves? No more is it possible for us to take any measure of the Body of Christ in Heaven, or at all to guess, what manner of things it should be, by his Body on Earth.

1. John. 2. 3. we read from the mouth of the Beloved Disciple, who lay in the Bosom of Christ, knew most of His Divine Secrets, and was best acquainted with His Person in Glory? that, now we are the Sons of God, but it doth not appear, what we shall be: but, when he appeareth, we shall be like him, for we shall see him as He is. Now we have the Seed of God in us: now we have in us the Seed of a Divine and Glorious Soul, of a Divine and Glorious Body. But, what this Seed, which is sown in our Earth, will be, when it is a Tree in the Heavenly Paradise; what this Glorious Soul, and body will be, when they are come forth, grown up; and perfected, we do not at all know, Only this aim we have. We are sure, that we shall be capable of an immediate Sight, and Enjoyment of God, without any Vail, or Garment, without any Representation, or Distance; as He is in His naked and simple Essence, in His own proper and immutable Form. This is an infallible Argument; that then we shall be in the Form of God. For otherwise it would be impossible for us to see it, and take it in.

St. Paul illustrateth this difference between the Body of a Saint in its Life on Earth, and in the Resurrection, by two Comparisons; the Varieties of Flesh and of Bodies. All Flesh is not the same Flesh. There is one Flesh of Men, another of beasts, another of fishes, another of birds, v. 39. There are Terrestrial Bodies, and Caelestial; the Glory of the Terrestrial is One, the Glory of the Caelestial is another. There is one Glory of the Sun, another of the Moon, another of the Stars; one Star differeth from another in Glory: so also is the resurrection of the Dead. v. 40. 41. 42. It is a very great mistake to think, that the Apostle intendeth here to set forth the different Glories of Saints in Heaven. He hath a far higher, and nobler design. This is his sense, and the force of his arguing:

The properties of a Body in Heaven, by which it is distinguished from a Body on Earth, are four as the Apostle reckoneth them up; Power; Glory; Incorruptibility; Spirituality; v. 42. 43. The ground of these differences he layeth in that Primary, and Radical One; It is sown a Natural Body; it is raised a Spiritual Body; v. 44. The Sun doth not so much differ in matter, and make, from a Clod of Earth; as a glorified Body doth from itself on Earth. For both those are Natural: here one is Natural, the other is Spiritual. Nay an Angel doth not so much differ from a Worm in its Essence, and Image. For an Angel is still a piece of Nature, a part of the first Creation, all which the Holy Ghost comprehendeth under the term of Natural. But a Body risen from the dead is Spiritual, of a new Creation; for Matter, and Form vastly different from, vastly above everything within the compass of this whole world in the visible, or invisible part of it.

To conclude this Proposition, observe how St. Paul begins this discourse with a quick touch; Thou Fool! Thick scales of folly do lie indeed upon the Eyes of our mind, if we perceive not all things in this Flesh to be in a disguise of Sin, Death, Wrath, the Devil, by his Sorceries. That which we call Death, is the casting off the disguise. In the Spirit we see, and are seen with open Face.

Prop. 2. The Second Proposition, which is the Second Story in my building raised upon this Scripture, is this; we may not compare the Body of Christ in Heaven, with the Body of Adam in Paradise. This Proposition riseth up plainly out of St. Paul's words, v. 46. And so it is written; the first man Adam was made a living Soul; the last Adam was made a quickening Spirit. Three things lie plain in these words compared with the Context.

1. The Apostle-speaketh of Adam, and Christ with a peculiar, and principal respect to the Bodies of either. The Subject, which he now professedly handleth, is the Resurrection of the Body. He bringeth this up to its Principle, and Pattern, the Glorified Body of Christ. In the verse before he established this Assertion, as a Pillar, on which the whole Frame and Fabric of Divine Truths here delivered doth lean; There is a Natural Body, and there is a Spiritual Body, He strengtheneth that distinction by this Root, and main reason of it in the verse immediately following; And so it is written; the first man Adam was made a living Soul; the last Adam was made a quickening Spirit. You seo clearly, that this relateth to the Natural, and the Spiritual Body.

2. Adam is here spoken of in respect to his Paradisical Body; Jesus Christ to his Heavenly Body. The place from which this is cited is the History of Adams Creation, as he was brought into Paradise; Gen. 2. 7. As his Body was taken new, and pure out of the Virgin-Earth before the fall, and the curse: The first man was of the Earth Earthy, v. 47. such as the first Earth, of which he was composed, which was then, say some, far siner than Crystal, Gold, or Pearl, yea than the Sun is now; Angelical Earth, Jesus Christ in that Body, which here is meant, is The Lord from Heav • n.

3. As much, as a living Soul differeth from the quickening Spirit; that is, as much, as a small Stream of Life from the Ocean, which hath its Fountain in itself, which is therefore unconfined, and infinite; as much, as a little Shadow from the Eternal, Incomprehensible Truth, and Substance: such is the dissimilitude, and disproportion between the beautiful Body of Adam in Paradise, and the Blessed Body of our dear Lord in Heaven. As the Earth in Essence, and Appearance; in Greatness, and Glory; in virtue, and Comprehension differeth from Heaven, not only this Heaven, which we see, not the Heaven of Angels above our sight; but that Heaven, out of which our Jesus cometh, as Lord of all, an Heaven higher, than all created Heavens: such is the difference between the New-created Body of Adam, our first Father, which shone about his spotless Soul, as the Light about the Sun; and the glorified Body of Jesus, our first, and last Lord, and Love. O all ye, that hear, and believe, admire with me the insiniteness of the wisdom, and love of our God, who hath made the loss of Paradise by Sin so great a gain to us, instead of that, giving us our Jesus.

But we shall come yet more clearly to the mark, at which we aim, if we examine these words more exactly. To that end I shall propound three Questions.

1. Question, What the general Nature of a Body is.

Answ. A Body is the complete Image, Instrument, and Fulness of that Soul, or Spirit, to which it doth belong, Col. 2. 17. A Body, and a Shadow are set opposite one to another. Which are a Shadow of things to come, but the Body is of Christ, or is Christ's, is the Body of Christ. A Body, and a Shadow agree in being an Image. But the Shadow is a confused, useless, emply Image: the Body express, Instrumental, Substantial, and full. In the same Chapter a little before, v. 9. we read of the Lord Jesus; in him dwelleth all the Fulness of the GodHead bodily. God is the Person in Christ, the glorified Body of our blessed Savior is the express Image of the God-Head. God is seen there, as a Man is at home in his house; nakedly, clearly, familiarly, constantly, entirely, in all Forms, and Postures. This glorious Body is the Universal, and Immediate Instrument of the God-Head, the Sphere of its Activity. God judgeth all, acteth all, exerciseth all the operations of the Divine Nature, and life here, as the Sun runeth his race from the beginning to the end of it in his proper Orb, and Heaven. God dwelleth with all his fullness in this Body. He delighteth to pour out into the Body of our Beloved, and his Beloved, all the precious Treasures of his God-Head. Here he delighteth to possess, and enjoy them in a Bodily Form, in the Form of a Spiritual, Heavenly, and Divine Body. As at the Incarnation the word was made Flesh. A Body of Flesh, John 1. 14. by emptying itself to nothing: so now is the Eternal Word again in the Resurrection made a Spiritual Body by returning, and rising up into all its Fulnesses in the same Body in which he had emptied himself.

The Lord Jesus speaketh of himself in Glory, when he saith; In my Fathers house are many Mansions; John 14. 2. The Body of our Bridegroom is a Spiritual Palace, in which all the excellencies, and Off-springs, all the operations and works of the Divine Nature have their several distinct Mansions, and apartments. We read of a Tree, in the branches of which all the Birds of Heaven have their Nests. The Spiritual Body of Christ is the Tree of Life, and of Love, which hath Branches enough; and large enough for all the Birds of the highest Heaven, the seven Spirits of God with all their Train, all the variety of the God-Head to make their several Nests in them. I may add also; for all the Beasts of the Field, all inferior Forms of Things to lodge under its Shadow.

You, who love the Lord Jesus, and his Appearances, doth not this move you, doth not this make your hearts to spring, and dance in your breasts, to hear, that your Savior is clothed with this Heavenly Body, so full of Glory, and of God? Can we forbear now from saying to our own hearts, and one to another these five short words.

1. If we have formerly known anything besides our Jesus, let us now know it no more. If we have hitherto known Christ after the Flesh, let us know him so no more. This is the only object worth all our knowledge, and study; Jesus in his Spiritual Body, purer, and brighter than the Body of Heaven in Paradise, far beyond that in the height, variety, and compass of its Glories.

2. How black doth every Sin appear in this Light of our Lord's glorified Body. When a Soldier was about to kill Cresus, his dumb Son cried out; thou killest the King. So cry to every Lust in thine heart: thou crucifiest my Jesus in his Spiritual Body, the Body of all Divine Beauties shining like a Divine Sun upon thee, comprehending thee, as the highest • even. In every Creature in which thou seest not the blessed Light of this Body, in which thou doest not kiss it with the pure mouth of the Spirit in thee, thou doest crucisy it.

3. Is not this Bosom, this Heavenly Body of our Beloved, a Field of Lilies indeed, the Field of all Spiritual Beauties, and Divine Graces? Shall we not, like pleasant Roes be ever feeding here? As Booz said to Ruth; let us never go into any other Field, to gather, or to feed? Is not this the Paradise itself in the third Heavens, where all the Fulnesses of the God-Head are in a Body, a Divine Body.

4. How pure, and Spiritual are we to be in Body, and Spirit, if we are to be Brides to this Lamb of God, whose Body outshineth all the Angels, and is raised to a degree of Spirituality far above them?

5. Is this that Body, of which the poorest believing Soul may say by the Law of its Spiritual Marriage; my Jesus hath not power over his own Body, but I have power over it, to command its presence with me; to delight myself in it, as my Garden of Eden, of pleasure; to bring forth Fruit by it? Is this that glorious Body of Christ to which these vile Bodies, yours and mine, are to be made like by that Power, by which he is able to subdue all things to himself, to the similitude of this Body of Divine Glories? Is this the Body, into which we are taken up, and which we are at home with, when in death we are withdrawn from these Bodies of our Pilgrimage here?

Qu. 2. What the force of this phrase is, A Living Soul. The first Adam was made a Living Soul. Was he not made a Body as well, as a Soul? The Body seemeth to be so far from being concerned here, that it is excluded.

Ans. This Word Soul hath Three Acceptions in the New Testament, and so that, which answereth it in the Old.

1. It is taken for the Person composed of Soul and Body. So Gen. 46. 26. All the Souls which came with Jacob out of Egypt, which came out of his loins; that is; All the Persons. For the Immortal Soul cometh not out of the Parent's loins.

2. The Soul signifieth the Natural State by the first Creation in distinction from the Spiritual State by Grace, 1 Cor 2. 14. The Natural man receiveth not the things of the Spirit. It is properly; The Man of Soul. So in this; 1. Cor. 15. 44. There is a Natural Body; there is a Spiritual Body. In Greek it is There is the Body of a Soul; and the Body of a Spirit. The word is the same there, and in v. 45. A Living Soul.

3. By Soul is meant that Life, which the Soul exerciseth in the Body, and which dependeth upon the Body; The Life of Sense, and Reason, as it is inseparable from Sense, Jude 19. Sensual, not having the Spirit. The word Sensual is the same with Soul; Men of Soul.

From these Scriptures laid together you may collect this Explanation of a Living Soul: A Natural Person living a Life of Sense and of Reason awakened by Sense, and inseparably tied to Sense in an Earthly Body. The Body is as the tree; the Life as the Sap; the Root as the Person, out of which both spring, and in which both are comprehended. Such as the Tree is such is the Sap, and such the Root, which have their perfection in the Tree. Such as the Earthly Body is, such is the Life, such is the Person of the first Adam. For the Body is the Result, and proper Image of the other two.

But the surest, and clearest Light into this Phrase, a Living Soul, will be that Scripture, where it is first used, and whence it is cited: Gen. 2. 7. And the Lord God formed man of the dust of the ground, and breathed into his Nostrils the breath of Life, and man became a Living Soul. Three things lie plain in this Text. 1. The denomination of Man is put peculiarly, and signally upon the Body. God formed Man of the dust of the Earth. 2. That part in Man distinct from the Body is expressly here named a breath of Life. 3. The Living Soul is the Body having received the breath of Life into it. Man became a Living Soul. Man relateth evidently to the beginning of the verse; God formed Man, that is, the Body, of the dust of the Earth. So in this Chapter to the Corin. The Body is called the Man. The first Man is of the Earth Eart • y. v. 46. The reason why the Holy Ghost peculiarly respected the Body, while he speaketh of Man, seemeth to be this; the Body was the united Image, and Fulness of all those Beings, and Beauties, which were divided thorough the whole C • eation; a most harmonious Body, and sacred Collection of all those • iving Exc • lences, Appearances, and Operations of the Eternal Spirit, which made up the several Creatures like single Flowers in a Garden. Thus the Body of Adam was a Paradise in Paradise, the Paradise of Paradise. The breath of Life was in this glorious Body, as a Spring in a Garden, to quicken, and to animate it. Without this Body, the breath of Life is naked, and solitary, except Christ above the Law of Nature be in the place of a Body to it; which St. Paul signifieth; 2 Corin. 5. 6, 8. Where he speaketh of being at home in the Body, and absent from the Lord; and again of being absent from the Body, and present with the Lord.

By this time it appeareth with some clearness, that the living Soul, is either the Body of the First Man having received the breath of Life into it; or at least, his Person consisting of Both, comprehending Both, but with a Principal respect to the Body. This only I will add, that nothing is more frequent with most Authors, and Languages, than to express the Soul without the Body by a Shade, or Shadow.

I have now finished the 2d. Question, What we are to understand by a Living Soul. Before I pass from it, let us make a stand here while we hearken to a Twofold Voice from Heaven sounded in the very Essence of a Living Soul: 1st. O Living Soul! cease from thyself, and from everything round about thee. 2. O Living Soul! cast thyself into the Bosom of thy Savior, and cleave to Him.

1. O Living Soul! cease from thyself, and from everything round about thee Consider, what thou art, what an Emptyness, what a Vanity what a Nothing. Thy Body is of the Earth Earthly. The Earth is a mere Darkness, without any Form or Virtue, except that which it receiveth by the impression of Heaven, above it, figuring itself upon it, like the Images of the Sky in the Waters. Thy Body is a piece of this Darkness. All that which it hath of Being, Beauty, or Goodness, is the Figure of the Heavenly Body of Christ cast from above upon it. Thus thy Body in Paradise was a Shadow only, What then is the Breath of Life in this Body, which is suitable to it, and confined to it; which hath this Body for its only Cloathing, for its proper Image, and Fulness, which hath the Compleatness, of its Subsistency, and Operations in it; which hath it for its Glass, in which alone it beholdeth itself, and all Objects, in which alone it converseth with them? This is a Shadow of a Shadow, a Shadow in a Shadow, the Dream of a Shadow: The Body a Shadow, the Life of this Body the Dream of a Shadow. The Person then, which consisteth of this Shadowy Life in a Shadowy Body, can be but a Shadowy Person. This is the Best of Man in his best Estate; the Living Soul in its primitive purity and Glory; Adam in Paradise; a Shadow, and no more. So saith the Holy Ghost, Rom. 5. The first man was a Figure, a rude Type, a confused Shadow of Him, who was to come. The Shadow lieth upon the ground, often moveth, and appeareth before the Body. But the Body is first, is above it, casteth the Shadow from it, and governeth all its Motions. If this were Man, the golden Head, and Sun in the Paradiscal world; if all the Creatures in their Paradisical Births, and Beauties went forth, were renewed every moment from the Divine Presence resting in the Center of his Person, and surrounding him; as Beams go forth from the Sun; what then were all the pieces of Nature in their first Strength, Luster, and Sweetness, but Shadows of this Shadow? None had the Principle, or Truth of its being in itself, nor the Power of itself for a moment. But now Man, and the whole Creation are fallen by Sin; the Figure in the Shadow is defaced; the Impression, and Image of the Eternal Glory in the Darkness of the Creature, which gave it a Being, a Beauty, a Force, are withdrawn. The Frame of Nature is now a Pit of Darkness full of Confusion, where Death reigneth in the midst of all sorts of deformity and weakness.

That Counsel of the Lord was seasonable in Paradise itself: Es. 2. l. Cease from Man, whose breath is in his Nostrils, who hath only a Shadowy life in a Shadowy Body; wherein is he to be accounted of? Cease from everything of Nature, and the Creature. It was at best a Shadow. What Excellency then hath it to be esteemed of, and reckoned upon? What stability, or Strength to be trusted to, and relied upon? Can you • ill your Embraces with an empty Shadow? Can you hold fast in your Arms a flying Shadow? Will the Eye of your Spirit be satisfied with seeing Light; your heart be filled with Life; shall your Soul feed upon Substance in a Shadow? This is the first voice from Heaven sounded in the very essence of a living Soul.

2. O living Soul cast thyself into the Bosom of thy Savior, and cleave to him. Dost thou not now perceive plainly, that he is thy Root, thy Substance, thy Life, thy Strength, thy Fulness, thy Light, thy Righteousness, thy Perfection, thy Glory; in a word, thy true self; when thou art in thy best state a Shadow only of him according to the first Creation? Is not this the Beauty of Nature in thee, and thy Moral Righteousness to bear the Figure of him, and his Tabernacle in thy Person? Is not this thy Spiritual Glory, thine everlasting Righteousness to be taken up into him, and to be clothed with him, to have thy Shadow drunk up into his Light? Is not this the Life, Strength, and rest of both states to be united to him, to be acted by him in that Union, to be resigned again to him in, and thorough all Actings, or Sufferings?

Let us consider what wretched things we were in death, if it were not for Jesus Christ. How would our poor Souls, when they were thrust forth, and cast out of these Bodies wander eternally naked, empty, in the dark, and desolate, driven up and down with the Storm without, burnt upon within by the unseen Fire of Divine wrath? But now Jesus Christ hath been to all his Saints from the Fall, the Seed of a glorious Body, into which they retreated passing from hence, and were at rest, as in a Bed of Love, which was green, and springing. Since the Resurrection our breath of Life in Death, and in the Fall of this frail Body drops into the Bosom of that Heavenly Body of our Beloved, as the ground of Divine Life and Glory, from thence to grow up into, and flourish in an Immortal Body of its own, like unto it, and by a Divine Union joined with it in Eternal Embraces.

Quest. 3. In what sense the Lord Jesus is here said to be a Quickening Spirit.

Ans. To this I answer three things.

1. The Person of Christ, as it comprehendeth both Natures, Divine and Human; both parts of the Human Nature, Soul and Body, is a Quickening Spirit.

2. The Human Nature is expressly spoken of to be a Quickening Spirit. The last Adam was made a Quickening Spirit. Again; the Second Man is the Lord from Heaven. v. 47.

3. The Body of our Lord is principally intended under this description of • Quickening Spirit. This appeareth by the whole Scope of the Apostle in this place, which is to show with what Bodies the dead Saints are raised and come again. v. 35. This is manifested by the Context. All the foregoing, all the following verses treat of this Subject, the Body in the Resurrection. Mention is made of a Natural, and a Spiritual Body in the verse immediately before. v. 44. The same are again brought in immediately after. v. 46.

Then the force of the Comparison, and Opposition maketh this plain. It is a sure Rule; Comparisons, and Oppositions must speak of the same thing, to the same point, and in the same respect. We have endeavored to prove, that the living Soul chiefly, and emphatically marketh out the Body of Adam in Paradise, when his Body had more of Life, and was more a Soul, more Angelical, than our Souls are now. Therefore the Quickening Spirit opposed to the living Soul must especially design the Body of our Jesus in Glory.

Lastly, other Scriptures say the same thing. John 3. 6. That which is born of the Flesh is Flesh. That which is born of the Spirit is Spirit. That which is born of the Spirit is not only Spiritualized, heightened, and adorned with Spiritual qualities, like the Picture of a Man with Lines, and Colours; or the Statue of a Man richly gilded; One is a Stone, the other a piece of Canvas still. But it is a Spirit substantially, and essentially. It is a Spirit, not as a Soul, or an, Angel is a Spirit; but as that Spirit is, of which it is born, after the same manner, in which; That which is born of the Flesh, is Flesh substantially, and Flesh of the same kind with that, which bringeth it forth.

As the Father and the Son have both the same human Nature in a human. Form: The human Nature is one in both. But the human Form is distinct in each, and maketh them two Persens: so the Divine Nature of the Eternal Spirit springeth up in a Divine Form in that, which is born of it. The Eternal Spirit bringeth its Birth forth in a Divine Form, and at once together with that, itself with its own Divine Nature, and Divine Form dwelling in it; as the Root, the Life; the Form, the Fulness, the Fruit, the Perfection, the Truth, the Glory of it; the Spiritual Temple, the God in the Temple; both Spirits in the same Form; both mutually Temples to each other; both one Spirit. Thus it is made a Spirit; in the same Form with its Mother-Spirit, the Eternal Spirit itself. It is made a distinct Spirit. It is made one Spirit with the Fountain Spirit. It is made a Quickening Spirit, having the Fountain of Life, and Spirits in itself.

Now the Body of our blessed Savior in the Resurrection is new-born from above, of the Spirit of Life. It is therefore a Spirit of Life, a Fountain-Spirit, a Quickening Spirit. The Resurrection doth not gild, doth not spiritualize the Personal, or Mystical Body of Jesus Christ. It maketh them Gold within, as well, as without. It maketh them all throughout pure, and fine Gold; a Spirit of Glory. In this Creation, and in natural things, all excellencies are Qualities, Accidents; all Beauties are no more, than skin-deep. In the new Creature, in Spiritual Things every excellency is a substance, every Beauty is the Essence, and Person itself; there a Spirit is not excellent, or Beautiful, or Immortal. But each Excellency, each Beauty, Immortality is that Spirit. The Person, the Spirit is the Excellency, the Beauty, Immortality itself. Each distinct excellency is a distinct Spirit; and all Excellencies, all Spirits are one in each one, making that a full Assembly the whole Choir in itself. They all dwell together, and are made perfect in one. This is the New-Creature, the Spiritual Birth, the Resurrection from the Dead. How happy, and blessed are they, who have their part in this Birth, in this Resurrection!

There is another Scripture to this purpose, 1 Corin. 6. 17. He that is joined to the Lord is one Spirit. In the verse before he had said; What, know ye not, that he who is joined to an Harlot is one Body. For two, saith he, shall be one Flesh. v. 16. Here the discourse is clearly of the Body. As the earthly Marriage maketh two Bodies one Flesh: the Heavenly Marriage maketh them one Spirit. The union between our glorified Lord, and our Bodies in the Resurrection is as immediate, and entire, as between our Savior, and our Souls; so that these also are Spirits, and one Spirit with him. Is not his Body then first a Spirit? Doth not the Union between the Divine Nature, and his Blessed Body make that a Spirit, and one Spirit with itself? The glorified Body, and Soul of a Saint are one Spirit. They are one Spirit with the glorified Body, and Soul of their Jesus, with the three Persons in the Trinity, with all Beautiful, and blessed Spirits. All are one Spirit. Yet are they all distinct Spirits. If the distinction were taken away, the Harmony, the Beauty, the Music, the Marriage-joy, and Marriage-love in Heaven were all lost.

Obj. But you will say; how can this be? Are not Body, and Spirit contrary? How then can a Body be a Spirit?

Ans. Flesh, and Spirit are everywhere in Scripture opposed one to the other: but not so a Body, and a Spirit.

Those very Terms, on which the Contrariety is set so frequently by the Holy Ghost between Flesh and Spirit, show that the Heavenly Body, the true Body, the Body of Life, and Glory is a Spirit. I shall instance only in a Twofold Opposition; one where the Flesh, and the Spirit are set as Life, and Death; the other, where they are set as the Truth, or Beauty itself, and the Vail upon it.

1. The First is Rom. 8. 6. To be carnally minded is Death; but to be Spiritually-minded is Life, and Peace. In each of these Words Life, Peace, all Joys of Life and Immortality are expressed by the language of the Spirit. Both together are Joys heaped upon Joys; Blessedness upon Blessedness, to express the Infiniteness in which they rise up ever New, though there can be never any thing more; Or the Circle of Eternity, where all Fulnesses of Life, and Joy run one into another, multiplying themselves upon themselves endlessly.

Life is the Flourishing State of Things, a Perpetual Spring. The Happiness of Princes, the Blessedness of the Divine Nature is summed up in Life. Live, O King! The Lord liveth.

Peace is the whole Gift and Legacy of Christ to His Saints. My Peace I leave with you, My Peace I give unto you. It is All the Good that goeth along with His Presence and Appearance in His Immortal state. He stood in the midst of them saying; Peace be with you, when He appeared to them after His Resurrection. Peace is the Plenary Rest of all Parts and Faculties of the whole Person in a perfect Union with, and full Fruition of their proper Objects in Perfection.

The Greek Word for Peace signifieth the Band of all Perfections, the Circle of Eternity; All things within and without, linked together in the Golden Chain of a Blessed and Divine Harmony, making an Ornament of Beauty for the Soul to put on, making a Mus • ck to charm the Soul into the Divine Sleep of the sweetest, and deepest Complacency. The Hebrew Tongue expresseth Both Perfection and Peace by one Word. This is the Name of him, who was the Eminent Figure of Christ in Glory; Solomon. This is the Name of Jesus Himself, as He sitteth upon the Throne of the Divine Nature in the Kingdom of the Spirit, Isa. 9. 6. The Prince of Peace; Some translate it very properly; The Prince; The Peace or Perfection, Shalom.

But to apply this to our purpose; The Image of things, as they stand in the Spirit, is in itself; the Appearance of things in this Image is, to those who see it, Life, and Peace; that is, Eternity of Blessedness, Heaven itself. But the Image, and Appearance of things in Flesh is not only Dying, or Dead; It is Death itself. The Life of Nature, and of Flesh, is a Shadow only of Life, and the Death of the True Life, which is in the Spirit. This universal Image of things, which we call the World, comprehending the whole Creation, in all its Beauty, is no more than the Grave in which the Spiritual Image lieth sleeping the sleep of death.

2. The second Opposition between Flesh and Spirit, is that of the Truth, and the Vail upon the Truth, Job. 4. 24. Our Savior saith; The Father seeketh such Worshippers, as worship Him in Spirit, and Truth. Spirit, and Truth, are here joined in the same sense, as Spirit, and Life go together, Job. 6. v. 63. The words, that I speak, they are Spirit, and they are Life. The Spirit is the Truth, and the Life. The Flesh is a Dead Counterfeit, as a Picture is the Counterfeit of a Man, being neither the Life, nor the Truth, 1 Joh. 6. 6. The Spirit beareth witness. For the Spirit is the Truth. The Spirit is the last, and only Witness. For the Spirit is the Truth itself, the Universal and Eternal Truth. There are two Maxims in Philosophy, that All Truths, and the Essences of things are Eternal. The Truth then, and Essence of a Saint's Body, and of Christ's, the true and essential Body, is a Spirit in the Eternal Spirit. It is not Living, but Life itself.

The Body of Flesh is a Vail upon this True Body, which is an Immortal Spirit. So it is expressly named, Heb. 10. v. 20. where Christ is said to have entered, and made a living way for us into the most Holy Place, by the rending of the Vail that is, His Flesh. The true Body is a Spirit and Spring, of Immortality in the most Holy Place, the Eternal Spirit. When it cometh forth from thence into the open streets, and fields of this Creation, it casteth over itself the Vail of this Fleshly Body. In Death it rendeth, and casteth off this Vail of Flesh; so it returneth pure, and naked in the Resurrection into the most Holy Place, into the Eternal Spirit again, where it ever stood after an unchangeable manner in its simple, and unveiled Beauties. So is that Mystery of the Gospel accomplished in the blessed Body of our Savior: No one goeth up into Heaven, but he, who come down out of Heaven; the Son of Man, who is in Heaven.

Qu. But you will ask me now; What becometh of this Body of Flesh in the R • surrection?

Ans. What becometh of the Seed of a Plant in the Spring, and the Summer? The Plant first contracteth its Parts, and Powers; its Beauties and Sweet •• sses under a Vail, while it maketh itself a Seed. Then again it breaketh this Seed, casteth off the Vail, discovereth by degrees its entire Form with all its Flowers and Fruits, As before the Plant was hid, and imprisoned in every po • nt of the Seed; so is the Seed now Flourishing, and rejoicing with all its several virtues, and pleasant Forms in every part of the Plant. We read, Job. 1. 14. The Word was made Flesh. The true, and Spiritual Body, which is an Immortal Plant in the Heavenly Paradise according to the Almighty Power, and Myster • ous Will of the Eternal Word, in which it standeth, and Flourisheth, maketh itself into a Body of Flesh. Again by the same Power in the sweet, and glorious Mystery of the same Will, it maketh this Flesh a Spirit, If you ask now where it is; it is Singing and Triumphing throughout all the Div • ne Powers, throughout all the • nnumerably various Forms of Eternal Life, Beauty, and Joy in the Heaven • y Body, • or that which was Flesh, is now Spirit.

As the Tabernacle was removed into the Temple, when the Temple was built up, and set there, as a part of the Sacred Mysteries in that Holy Place: so the Spiritual Body, when it is raised, taketh up into itself, and comprehendeth in itself the Vailing Form of Flesh, as a Beautiful Form in that Divine Mystery, which it finisheth in itself.

Qu. But you will say now perhaps; How is this done, by what Power, and in what manner is the Body of our Lord in the Resurrection made a Quickening Spirit?

Ans. I answer, that it is done by virtue of the Personal Union between the Divine and Human Nature in Christ. The Person is the Word, the Eternal Spirit. This Word, the Soul, the Body of our beloved Jesus, are all one Person, so all one Eternal Spirit, the Fountain of Life.

As the Soul is said to be all in the whole Body, and All in every part of it: so is the Person in Christ, the Immm • rtal Word All in the whole Human Nature, and All in every part of it, either Soul, or Body. The Union between the Divine Nature in our Bridegroom, and his glorified Body is equally immediate, and entire, as between that, and his Triumphant Soul.

The Human Nature subsisteth, and standeth in the Divine, as a Tree in its Root. But this Union in the days of his Flesh is as that between the Tree, and its Root in Winter. The Resurrection is our Savior's Spring-time, and Summer. Every living Root in Spring ceaseth not to send forth its Sap into the Tree, until it have brought forth the Tree into that Form, and laden it with those Fruits, which are proper to the Root. In the Resurrection the Divine Nature riseth up with all its Sweetness, and Fatness, all its Virtues and Powers into the Human Nature, till it have spread, and fashioned it entirely into its own Form; till it have laden it all over with the precious Fruits of its own excellencies, Joys, and Glories. In every power, part, and point of Soul, and Body, though never so mean, so small, the Fountain of the God-Head openeth itself; the Fulness of the God-Head poureth forth itself, that as the Waters cover the Sea, so every distinct Part, or Point appeareth, as a distinct Sea of the Divine Life, Joys, Loves, and Glories without bottom, or bound.

This, O shadowy Man, O fallen, lost Man, is thy Jesus, thy Life, thy Savior. Look to this Jesus with an Eye of Faith with an Eye of Love, live by Him, live in Him, live to Him. Triumph thou because of this Jesus.

Look to Him as, 1. Thy Principle. 2. Thy Pattern. 3. Thy Price. 4. Thy Portion.

1. Look to this Jesus, who is All-Beautiful with the Beauty of the GodHead itself, as thy Principle. I am the vine, ye are the branches. He, that abideth in me, and I in him, bringeth forth much fruit. Without me ye can do nothing, saith Jesus Christ, Job. 15. 5. The Tree first comprehendeth the Branch in itself, then sendeth it forth, supplying it continually with its own Life and Sap. By the virtue of this Life & Sap the Branch taketh hold of the Tree, sucketh in continually fresh and vital nourishment, by which it flourisheth, and bringeth forth much fruit. What shall I say for thee, who yet partakest not of the sweetness, and fatness of this Spiritual Tree of Life, and love? Thou canst bring forth no Fruit, thou canst do nothing towards thine own fruitfulness. Without this Jesus thou canst do nothing. O that thou didst understand thine own Emptiness, and the Fulness of Sap in this Vine: How truly All things Angels, Men All the Creatures can do nothing, are nothing without this Jesus, that Spirit, which is the only Truth, the only Lfe in, and thorough All! I will pray over thee with inward bleedings of Divine Love from my heart; O that Jesus thy Root, who comprehendeth even thee also in the Fulness of His Heavenly sap, and virtue, would bring thee forth by a new birth, as a Heavenly branch in Himself! O that He would continually milk forth from His Breast the streams of His Life into thee! Thus He abideth in thee. Now do thou, now wilt thou by Him abiding in thee abide in Him. Shoot forth thyself into. Him, as roots do their Sprigs, and Branches into the Earth beneath, by the actings of thy Faith upon him. Draw his Spirit, and Grace into thyself. Be green, be fair, and flourishing in the Eye of Heaven. Bring forth much Fruit for thyself; thy Savior, thy Heavenly Father, all Angels, and blessed Spirits to feed upon in Eternity.

2. Look to this Jesus, as thy Pattern. What thou hast seen done in his Soul, and Body, by the Union between these and the God-Head; the same Glory shall be brought forth in thy Soul, and Body also by the Union between him, and thee; if thou in thy Soul, and Body adhere, and stick to his glorified Soul, and Body, as they are full of the Eternal Word dwelling in them, and resting upon them. The Angels reproved the Disciples, when Christ was taken up into Glory, because they looked to a visible Heaven to see their glorified Lord still with Eyes of Flesh: Why stand you here gazing up into Heaven? This same Jesus, who is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven. I say to you in another sense: stand, and look upon your Jesus, as he ascends. This is your Pattern. As you have seen him in his Human Nature go up out of all Fleshly, and Visible Images into an Invisible Glory; as you have seen him taken out of the sight of every created Eye in the white Cloud of the most excellent Majesty of the Father, which is the Heaven of Heavens, so shall the same Jesus in like manner come again in your Souls, and Bodies, descending into them upon those Spiritual Heavens, and changing them by degrees from Glory to Glory, till they also put off everything of Flesh, and disappearing to every natural Eye, be made perfecti • n the same Spirit, to be forever together with him there, where he is, and like him.

3. Look to Jesus, as thy Price. The Lord taketh notice of the low thoughts, and disesteem, which the Jews had of him by that, which they gave for him thirty pieces of Silver: This, saith he by the Prophet, is the Price, at which they valued me. Thou that seemest to thyself the least, and poorest in all the flock of Christ, see the great, the unimaginable thoughts of esteem, and love in the heart of God for thee; O man see the honor, and affection, which thy God hath for thy Soul, how precious it is in his Eye. This is the price, at which the Father valueth thee, this Jesus his only Son, full of God, and of Glory, enriched all over in his whole Person, with all the Treasures of the God-Head laid out upon every part of him. Learn O man, to believe; Learn O believer, to value thy sel • by this Price, at which the Father hath valued thee, this Jesus. O Sinner, expect as much Love, and Mercy, as much Grace, Comfort, and Glory to raise thee above the lowest depths of Sin in the Guilt, Filth, and Power of it; in the sting, shame, sufferings, and wrath, which go along with it; as this Price can purchase, this all-glorious Jesus is worthy of, with the Fulness of his God-Head multiplied innumerable times over, in his Divine Nature, in all parts of his human Soul, and Body. O Saints, let your Faith, and Hope stop nowhere, until you find that brought forth in you, which may answer so inestimable a price, until you find yourself raised to that pitch of Beauty, Blessedness, Glory, and Spirituality, which may be worthy of this Jesus.

4. Look upon this Jesus, as your Portion. Thou, who canst say, as David doth, Psal. 16. 5. The Lord Jesus is the Portion of my Heritage; mayst add, as he doth. v. 7. The lines are fallen unto me in a pleasant place; I have a goodly heritage. This is a Fountain sealed, and a Garden enclosed, a Fountain sealed, a Garden enclosed from every natural Spirit; but enclosed with walls of Fire, the Fire of Eternal Love, and Glory for thee; sealed with thine Image, and the Inscription of thy name upon it, who believest. Walk in this Garden, delight thyself with the pleasant beauties, sweet smells, divine virtues, precious Fruits of the God-Head there. Go down into this Fountain; • ath thyself in the depths of it, lie there overflown with its living waters, till thou be changed into the same waters, and become one Fountain, one Spirit with thy Jesus, till thy Soul be made like his glorious Soul, thy Body be made like to his glorious Body; till the Fountain of the God-Head be opened, and the Fulness of the God-Head poured forth in every part of These, as of Them by their mutual Union, and Marriage in one Quickening Spirit.

Propos. 3. I drew the Platform of a Building for the countenancing of my Second Rule in Direction to the knowledge of the Person, and Beauties of our glorified Savior. I laid the ground of my Building in the latter part of that, 1 Cor. 15. I cast this Building into three Stories comprised in three Propositions. I have finished two of them according to my model.

The Second Rule for the sake of which I designed this Frame, and Fabric was, that Spiritual Things are to be compared with Spiritual. The two Propositions, which were as the two Stories in the Building were these. 1. The Body of our Jesus in Heaven is not to be compared with his Body on Earth, either living, or dying. 2. There is no Comparison between the glorified Body of our Beloved in Heaven, and the first, the fairest Body of Adam in Paradise.

I am now to add the Third Story, so to lay the Top-stone, and to complete my Building.

Prop. 3. The Third Proposition is this: The Spiritual Body of our Blessed Saviiour is to be compared with its own Spiritual Principle, and Pattern, The Materials, Form, and Furniture for this Piece of the Building are taken out of that Scripture, 1. Cor. 15. 47. The first man is of the Earth, Earthy: the second man the Lord from heaven. See here Two distinct principles, and Patterns of two several Men, differing not only, as distinct Individuals of the same Kind; but in their whole Essence, and Nature, as Heaven, and Earth; the Shadow, and the Substance; the Life, and the Picture.

The Principle of the First Man is Earth: the Principle of the Second Man is Heaven. From these two Principles these two Men take their whole Nature Name, and Image. They take their Nature entirely from their Principles. The first man is of the Earth, Earthy: the second Man is the Lord from Heaven. v. 47. As the Mettals take their Essence, and Substantial Form from the Mine, in which they are bred, and out of which they are drawn: so the first Adam, from the Mine of Earth below is Earth in his Substance, and Essence. The second Man Jesus risen from the Dead is pure Heaven quite thorough in the Fundamentals, and Essential Parts of His Immortal Substance, as well, as in the Ornaments, and Beautifyings of it. For He cometh forth from a Mine of finest Gold. He is the Lord, of a Nature in itself above All, and over All, from Heaven.

These two Men take their Name also from their Principle. As is the Earthy, such are they that are Earthy: as is the Heavenly, such are they that are Heavenly: v. 48. Behold the Earthy, and the Heavenly.

They take their Image too from their Principle. As we have born the Image of the Earthy: we shall also bear the Image of the Heavenly. The Heavenly One beareth the Image of His proper Heaven, out of which He cometh, and so bringeth Heaven down in Himself, The Earthy One is clothed with the Image of the Earth, out of which He is taken. Thus the Principle is the Pattern also. Each Man is All that, which He is, for Matter, and Form; Substance, and Image; Stuff, and Trimming; Metal, and Fashion from his own Principle. The Principle is both the Mine, and Mint. Each Man of these Two comprehendeth His Principle in Himself; the One, the Earth; the Other, Heaven in His Heart, and Face; in His Root, Substance, and Sap, as also in His Form, Flower, an • Fruit.

I Know no piece of Knowledge in the whole Gospel, of more consequence, upon which more of Divine Light; more of Divine Life, and Strength: more of Divine Sweetness, Comfort, and Joy dependeth, than a right Understanding of the Difference between these Two, the Earthy, and the Heavenly One. This is the Golden Key, which openeth not the little Wicket, but the great Gate into the Kingdom of God; the Several Natures of Adam, and Christ in His Humanity; the Son by Creation, and the Son by Adoption; Man in Paradise, a Saint in the Spirit and in Heaven.

These are to be Know by their Principles only. For their Principles are their Patterns.

Their Principles are Earth and Heaven. These will be best Known by their Answering, and Opposition one to another. All, that is, is divided into Heaven, and Earth.

1. The Earth, which is the Principle of the First man is to be sought out and discovered, that we may upon that Foot-stool ascend to the Throne; that we may come more distinctly, and clearly by Degrees to a Sight of that Heaven, which is the Principle of the Lord Jesus in Glory.

This lieth clear before us, that the Heaven understood in this place cannot be any Visible, or Common Heaven, no, not any of the Created Heavens. This is an Heaven above All. For He, who cometh forth from it, is Lord of All. He is made Higher than All Heavens, by ascending into this Heaven, which is of another Make different from all things of the First Creation; and hath a New Name above every Name, that is named in this World, or that which is to come; the World of Sense, or the World of Angels: Heb. 7. 26. Eph. 4. v. 10.

The Earth then of which we speak cannot be the Common Earth. It must be as large, as that mentioned, Gen. 1. v. 2. out of which the Heavens themselves were made. The Earth intended here by the Holy Ghost taketh in all things below the Heaven mentioned, and meant by Him. Angels with all the Invisible. Glories of the First Creation are God's arising up out of this Earth, and comprehended within the Compass of it.

I will set up Three Lights before you, by which I shall endeavor to give you a Prospect of this Earth, and of the First Man arising out of it, so, as to be a Shadow, and a Figure of the Heaven we aim at, with our Bridegroom coming down out of it, coming down in it, as His Mother of Eternal Love; His Garment, and Crown of Divine Beauty; His Chariot of Life, and Light; of Power, and Pleasure.

1. Light: God, as He is the Head of the First Creation, cometh not forth Naked, but in a Shadowy Image of Himself, which He casteth, as a Vail, over the true and proper Beauties of His own Person, which the Eye of no Creature ever saw, or can see, Psal. 104. The Psalmist singeth the praises, and wonders of God in the Creation. After the preface he beginneth thus: Who coverest thyself with Light, as with a Garment, and stretchest out the Heavens, as a Curtain; v. 2. You have a manifest allusion here to the Works of the First, and Second Day; Gen, 1. The Jews say from this Scripture in the books of their wise, and learned men, that God to make this World, appeared not in His naked Beauties, but cum Indumentis suis, with a Garment for a Covering upon Him. The Light, in which God shineth forth at the Beginning to form a Mass of Darknes into a beautiful Creation, was only a Shadow of the Eternal Light of His own Nature, and Substance, and a Vail upon it. The Glory itself, the Divine Presence, and Appearance at the Head of this Creation, which was spread over the whole Compass of it, as an Heaven, was a Curtain drawn before the true Heaven, the true Glory, which stood behind this Curtain; like the Oracle, in the most Holy place, while the First Tabernacle was not yet removed This is the First Light.

2. Light: God in this Shadowy Image of himself is that Earth, the Divine Earth, out of which the first Man is made with a Divinity resting upon him. Gen. 1. 26. God said; let us make man in our Image, after our Liken • ss. The word Image, in Hebrew Tselem, seemeth to be a contract of two words, Tsd Maveth, the Shadow of Death. It is used, Psal. 39. 6. Man walketh in a vain show; they are disquieted in vain, or in vanity.

That other word used, Gen, 1. 26. Our Likeness, signisieth similitude, silence, an imagination, a cutting off. Both import thus much, that the Divine Image, the Mother of the first Adam, in whose Womb he was formed, out of whose Womb he sprung forth, upon whose breasts he hung, was a shadow, a silent vanishing Shadow of the Eternal word, in which that slept, as in its Night, or Death. As Dreams are Imaginations in the Fancy, which act their parts while the Man sleepeth: such was this Image, after which Man with the whole World was made. This was the Mother-Earth, which brough • him forth, which beareth him, which nurseth him in her Bosom, and dandleth him on her Knees.

We read; Gen. 2. 7. God formed Man of the dust of the ground. The word Ground is the same with Adam. It signifieth in its root a sparkling Luster, and Ruddiness, like that of the best Rubies, to express which it is also used. A sweet and glorious Light shining thorough a dark shade, like a rosie morning; or the Sun setting red in a lovely evening, because being low he shineth with his bright Beams thorough the rising mists, and vapors of the Earth; is properly intended by this word. The Light of the God-Head sparkling in a Shadow of himself, glowing under a Cloud, like a living Ruby from the Rock of Eternity; this was Adamah, the Ground, the Mother of Adam.

God formed Adam of the dust of this ground. The learned Jews paraphrase after this manner upon the dust here. As the skillful Apothecary beateth his Spices to a small, and • ine powder, that by a more curious, and exact mixture of them he may make them into a rich ointment, or cordial: so God in the smallest, and least parts perfectly mingleth, and uniteth all the Principles, Powers, Forms, and Virtues of the several Creatures, as they lay together in their first, and fairest Image, in their First-born state in himself. Of these thus tempered he sormeth Man, the Second Image of the whole Creation next to that in his own Person. Thus Man is as a living Crystal, in which the entire Form of all the world visible, and invisible is seen transparently in the whole Glass, and in every point of the Glass, by a ravishing concurrence of all parts in each, the m • nutest part, with a most beautiful, and divine Harmony arising from the accurate Mixture of that Precious Dust. Thus Man is an Universal music, where the well-measured Motions, and sweet Sounds of all the Strings meet in every skillful Touch of every String; as a New Circle of Heavenly Melody, and Delights spread from a New Center of Life, and Love. Thus I pass from the Second to the Third Light.

3. Light: The First Adam was the Golden Head of the First Creation next to God in Jesus Christ. St. John in the 1. chapter of his Gospel describeth the order, and manner, in which the unfaln World came forth from God. The Word, which was Jesus Christ, as He is God, the Essential, and Eternal Image of the God-Head, was made by His own Almighty Power, according to the Unsearchable Counsel of His own All-Gracious, and All-Glorious Will, a Shadowy Image of Himself. As upon the Vail of the most Holy Place were wrought in pleasant Colours the Figures of those Cherubims, which stood within the Vail shining in a rich Substance of Massy Gold: So was it in the most Holy Person of our Savior, the true, and living Temple of the Divine Nature, The Glories of the Essential Image figured themselves upon this Mystical Vail of the Shadowy Image. So the Beloved Apostle saith to us, while he openeth the Mysteries, and Births of the Divine Love; v. 2. All things were made by Him; by his Lord, and his Love; our Lord, and our Love, our Jesus. As He was the Essential Image, and the Pattern upon the Mount of Eternity, All things were made by Him; They were Copies taken of Him, Shadows cast from Him by the Abunance of an Overflowing Life, and virtue in Him. Without Him was nothing made, v. 2. That expression Without Him; properly signfieth, apart in separation, or disunion from Him; in a Self Subsistency. All the Creatures in their Flower, in their Virgin-purities, and perfections stood, and flourished together with their united Beauties, and Sweetnesses in the Person of our Bridegroom, as He made Himself a Shadowy Image. After this manner, was our Jesus The Beginning of the Creation of God; and the First-born of every Creature.

St John addeth; v. 3. In Him was Life. Some Interpreters join the latter end of the second verse with the beginning of the third, and read; That which was made, was Life in Him. The sense is the same. All the Creatures in the Person of Christ did flourish, and shine together in the unstained Luster, and Harmony of One Divine Beauty. They did rejoice, and sing together in the Fellowship of One Divine Life, and Love. Here they see the Beauties, they smell the sweetnesses, they taste the pleasant virtues, they feast upon the precious Substances, they drink in the pure Lives, and Spirits of each other continually.

This Life was the Light of Man, v. 3. From this Life-Image of the Creation in Christ propagating itself Immediately, and entirely, springeth forth the Essence, and Form of Man. Man is now a Light of Glory shining freshly, and fully from the First Created Light, which subsisted in the Person of the Eternal Word. In this Light of Glory stood Paradise with all the Creatures in their Pri • t • ve, Pure, and First-born State, next to their First-born State in our Lord Jesus. From the Fountain arising here, and going forth from this Eden all the Creatures sprung up fresh, and new every moment, in their several Beings, and Beauties, as they grew upon their proper, and distinct roots.

By this you may understand the sense, in which Adam is said to be set in the Garden to dress it, and to keep it; Gen. 2. To dress it, signifieth to serve it, or minister to it. The Lord Jesus by his Resurre • tion from the dead is set in the Heavenly Paradise to dress, and keep that. So he saith of himself: I go to prepare a place for you; John 14. The Paradise above is set in the glorified Person of the Lord Jesus. From the Father the Fountain of the God-Head opening himself in his Bosom, he riseth up with an Eternal Form of Divine Glory into every particular Saint, as into a Spiritual Plant of the Heavenly Paradise, which comprehendeth all Paradise with its Root, Body, and Branches in itself. Jesus Christ is the Tree of Life in the midst, the Center of the Eternal Paradise, on which all the Fruits of this Garden grow. Each Fruit, each Plant in like manner is a Tree of Life complete in itself bearing all the other Love-Plants, as its own proper Branches, and Fruits. Thus this Paradise in the third Heavens standeth in the Person of Christ, and standeth out of the Person of Christ.

After the same similitude the Paradise below standeth first, standeth entire in the Angelical Person of the first Adam. The Lord Jesus in his Shadowy Image riseth up first here, here first he formeth the fairest, and fullest figure of himself. Every Angel, every Star, every Flower hath here its first, its freshest Life, Beauty, and Sweetness. All fall in, and stand here, as parts of the Music in the full Harmony. As all the parts of Music flow forth from the Universal Harmony, and are measured by it: so doth the first Man from the Fountain rising up into the universal Form of the whole Creation in himself, go forth every moment freshly, and newly into the temporary Forms of each particular Creature, each Angel, each Star, each Flower, ministering to them the number of their parts, the measure of their proportions, the weight of their vert •• s. I have been the larger in this place, that we may enjoy the sweetness of the Light of that Scripture more fully by seeing it more clearly, Rom. 5. 14. The first Man was a Figure of him, who is to come.

This is the Earth, of which we speak, God in a Shadowy Image; the M • on which Pythagoras called, an Heavenly Earth; or an Earthly Heaven. Thus is the first man of this Earth, Earthy.

I believe you run before me in your thoughts, and by this time have some prospect into that Heaven, from which the second Man, the Lord of Glory 〈◊〉 . I am now to proceed to this, which is our Rest, and the end of our

〈…〉 he unprofitable, nor unpleasant to stay here a while, and re ••• 〈…〉 beautiful Earth, this blessed M • n rising up out of it.

It will afford us two Lessons of much use, and comfort.

1. Lesson. Fear, tremble, be confounded at the sight of Sin, and fly from it with all your might. O Man! What a glorious Angel wast thou? How wert thou in the similitude of God? the Crownof the whole Creation? Every precious stone was there. How is this goodly Creature fallen? Thou art become by Sin a Worm, and no Man; a Serpent creeping upon thy belly, and feeding upon the dust of the Earth. All the Creatures grew, and flourished together, as a Nose-gay in thy Bosom, being in their Paradise there, and living upon their Root. How art thou made a filthy, noisome sink, in which all the Creatures • e covered with dirt, withered, and dead? O the Curse, that goeth along with every Sin!

I have heard of an Holy Divine, strong in Faith, who, haunted by an Apparition of the Devil in the form of an Hog, thus reproached him: Fie Satan once a beautiful, and blessed Angel, dost thou now appear in the shape of a vile, filthy Heg? The Devil was so stung with this reproof, that he went presently away out of countenance, and vanished cut of that good Mans sight. When we are tempted to any Sin of Lust, Covetousness, or Wrath, let us in like manner say to ourselves: Fie my Soul, once in the Likeness of God, once a Choir of Angels, a Paradise in thine own Person; wilt thou now make thyself a Hag, a D • g, a Toad.

2. Lesson. Set a high value upon Jesus Christ; set your hearts upon him; believe in him; love him; run into his arms; cleave to him. That Paradise, that Purity, that Innocency, that light of Life, and Beauty, which you have lost, are found again in his bosom changed from the Shadow to the Substance. He, that was the Figure in the first Adam, and vanished out of your sight, leaving you alone, naked, and desolate; the same is come again to you in the second Adam, in the Truth, and life, to abide forever with you. Augustus Caesar gloried, that he found the Buildings of Rome Bricks, but left them Marble. Our Paradise was at first Earthly, and fading. Our Jesus hath prepared for us in himself an Heavenly, unfading, eternal Paradise. When Caesar found Cato his Enemy slain by his own hand, that he might not come into the power of the Conqueror; Caesar spake these words over the dead body: I envy thee Cato the glory of thy Death; seeing thou didst envy me the glory of thy Life. Poor man! fallen from the first Beauty, and Blessedness; lost in Death, and Wrath; come to Jesus Christ; do not thorough unbelief deny to him the glory of restoring thy Beauty, and Blessedness to thee better, than at the first, by restoring thee to the naked Bosom of Eternal Love, and the Substantial Joys of eternal Life.

But now it is time to pass on to our second Discovery, unto which all this hath been a preparation only. We have seen the flourishing Earth of the first Man, which is only as a sight in a Cross-bow, or Gun to direct our Eye to the mark, which is the Heaven answering to this Earth. Blessed shall our Eyes be, if they see this Heaven opening itself, and the Lord coming down out of it, with all its glories under his Feet, and round about him.

2. Heaven: God in the brightness of his own Substance, unclothed of every garment, appearing in the naked Beauties, and Loves of his Divine Nature, and Person; this is the Heaven into which the Body of our Savior ascendeth, out of which it cometh, as a Bride from the bosom of her Bridegroom as the Heavenly Eve from the side of her Heavenly Adam; Beauty of his Beauty, Love of his Love; joined to him inseparably in one Spirit, and one eternal Glory.

This is the Heaven over the head of the shadowy Image, the essential, and eternal Image of the Father. This is the Resurrection of our Jesus from the Dead; this is the sweet, and sacred Mystery of our Savior's death; the opening of the shadow, as a Grave, in which the true Glory slept, that this might come forth, and as it riseth, overspread the shadow; as it overspreadeth it, gather it up into itself, which is the swallowing up of Death into the Victory and Triumph of Eternal Life; the darkness of the shadow into the everblessed light of the beloved substance.

Our Love is never awakened, or stirred up till himself please. When the Beautiful, and Acceptable time is come, the true Glory, which lieth buried in the shadow awakeneth, by a mysterious touch upon the shadow rendeth it, as a Vail; then it looketh forth, and springeth like the morning, like the fair Moon, like the pure Sun, the Figure, and the Life, all shining together with one Glory in the Calm, and clear day of Eternity.

I shall endeavor to explain, and confirm this to you by one Scripture; John 17. 5. Father glorify me with thyself, with that Glory, which I had with thee before the world was. Our dying Savior prayeth for his human Nature, and for his divine Nature, only as it was united to, and sympathised with his Manhood. The God-Head in its own single state, and simplicity is ever above all passion, and so all prayer. Jesus Christ prayeth to be glorified with the Father in that Soul, and Body, in which he was presently to be cruci • ied with Thieves; that in these he may be there, where the Father is, that is, in the high, and holy place of Eternity; to this end that in these he may partake of the glory of the Father there, in Eternity. Eternity is defined to be: The possession of all good together, and at once; without any bound terminating it before, or after, or in any kind. This is the high place of Eternity, above all Time, Change, Succession, or Division. For this reason is our Lord said to be Hig • er than the Heavens. All Created Heavens are below Eternity. They have M •• sures, and Limits set to the Forms of their Beings, and to their Durations, which they ca • not pass. They are continually rolling thorough successive Changes. As the Sealyeth all in Waves: so do the Essences of the most great, and glorious Creature▪ consist of manifold, and various Changes. Jesus alone in His Manhood is ascended to the Height of Eternity above all Changes; and in this Height of Glory He cometh the second time into the World, when it is said to him; Thou changest the Heavens, as a Garment, and they are changed. But thy throne, O God endureth forever and ever, Heb. 1. 8. 12.

So the Lord Jesus expoundeth Himself in that prayer of His; Father, glorify me with thyself, with that Glory, which I had with thee before the World was. The Glory, which Christ prayeth for in behalf of His Humanity, is a Glory above the Creation. For it was before the Creation. The Glory of Christ's Human Nature in the Resurrection from the Dead, is a Glory in Fellowship with the Father, with Him, who was from the Beginning, an Eternal Glory, a Glory, which is, when yet the World is not; a Glory, which is the same, while the World standeth, before which the World is not; a Glory, which is, when the World is no more. Eternity hath neither Beginning nor End; neither Succession, nor Change.

We may now understand, how Jesus Christ was with the Father, before the World was. 1. His Divinity was there. For in that He and the Father are One. 2 His Humanity was with the Father before the World Personally, in its prope ••• rson. For the Divinity is the Person in the Humanity. 3. The Soul, and Body of Christ were there in their Root, in their Original, in the Will of the Father, which is Eternal Love in its unconfined Absoluteness; in the Wisdom of the Father, which is Eternal Beauty in its unlimited Greatness, and Universal Comprehension. They were also with the Father before the World in their glorified State. For their Glory, which is Themselves in Truth, and Perfection, is Eternal, was before the World was.

Thus our Savior in His Glorified Humanity is that Mel • hisedech, mentioned in the Hebrews, c. 7. v. 3. without Beginning of Life, or End of Days; whose name is always; I am, Joh. 8. 58. which met Abraham with Bread, and Wine, when he came from the slaughter of the four Kings.

Blessed art thou, when thy Jesus thus appeareth to thee in the Form, and Glory of Melchisdech, when He is known to thee by this His new and His old Name of Melchizedek, the King, and Priest of the most high God, which, liveth forever, liv • th in Eternity above all Times past, present, or to come. Thou who thus seest, and embracest Him, to thee He cometh with the Bread not of Angels, but of God; with the new Marriage-Wine of the Kingdom of God, Upon these the Father, your Beloved, and you sup, and Feast together while every One in Him, is both the Guest, and the Feast.

Blessed is he, who in like manner throughout the whole Mystical Body of our Savior seeth that high, and sweet piece of Divinity to be true, which droppeth from the Lips of Christ like Myrrh from Lilies; Joh, c. 3. v. 15. No one ascendeth into Heaven, but He, who cometh down out of Heaven; the Son of Man, who is in Heaven. Mark, how the Lord to prevent all Objections • ixeth that Title, the Son of Man, upon that, which hath its constant abode in Heaven all along the several degrees of its descent, and Ascent. Jesus Christ's encompasseth, and circleth in His Human Nature Descending, walki • g sadly on the Earth, hanging on the Cross, lying in the Grave with the Glory of the same Human Nature Eternal in the Heavens.

I will now finish my Building, and lay the Top-stone by giving you three Representations of the Person of your Beloved with its Beauty in the Resurrection; as his Spiritual Soul, and Spiritual Body stand in the same Glory with their Spiritual Principle, and Pattern; as they are two distinct Heavens exactly answering that Heaven, from which they come, it being both their Mine, and their Mint. So I shall conclude this use.

1. Repres. All my representations shall be grounded on clear Scriptures. Can. 8. 6. The Spouse prayeth to Christ: Set me, as a Seal upon thine Heart, as a Seal upon thine Arm. The prayers of the Heavenly Bride are made by the Spirit according to the will of God, and so are always answered. The Divine, and Human Nature are Bridegroom and Bride married together in one Person. As the Impression of a Seal in Wax hath all its Substance, and Subsistance in the Wax, is nothing, but what the Wax is in that Form; so the glorified Soul, and Body of our Blessed Lord stand, as Seals, as Impressions in that glorious depth of Love, of Light, of Life, of all Being, which is the Root, and Heart of the God-Head; they stand, as Sealed Impressions on the Arm of God; that is, on every Excellency, every Beauty, every form of Glory, in which the God-Head with endless variety, with incomprehensible, Sweetness and Majesty spreadeth forth itself. This is all that, which they are; the unfathomable Love, and Innumerable Beauties of the Divine Nature in the Forms of a Divine Soul, and a Divine Body.

2. Repres. Job c. 38. 14. speak • ng of the New Heaven, and Earth telleth us, that they are turned to the Eternal word, as Clay to the Seal. The Manhood of Christ in Glory hath the first Model of these in itself. As a Golden Seal maketh the Impression of itself on Wax, and then fixeth itself unto a constant abode in the Impression, which it hath made: so the Eternal Word imprinteth by itself immediately upon its own Soul and Body, a clear, deep, and full Image of itself in all the Treasures of its Immortal Life, and Blessedness; uniting itself in its Divine Substance to this Divine Image most intimately, most entirely, inseparably. After this manner the Glory, with which the Human Nature of Christ is glorified, is the Form, and fullness of the Divine Nature, in its Purity, unmixed with any other Substance, or Image, in its Perfection, possessing, comprehending, enjoying itself in each distinct part here, distinctly, and completely.

The God-Head by its unveiled Presence, and full Appearance, at once fashioneth the Manhood of our Jesus in every part, and point into its own Supreme Form; and filleth that Form throughout with its own most glorious Fulness.

3. Repres. St. Paul telleth the Saints, that their Souls, and Bodies are Temples of the Holy Ghost. 1 Corin. 6. 19. If it be so in the Members, it is so without question in the Head. Jesus himself calleth his Body a Temple; Destroy this Temple, and in three days I will build it up again. This he spake of his Body.

The Divine Nature, the Glorified Soul, the Spiritual Body of our Heavenly Bridegroom are three wonderful Temples. The matter of which these Temples are made is all Spirit of the Eternal Spirit; the Light of Eternal Life in the Spirit. The fashion of these Buildings is the form of God. All the Beauties, and varieties of the Essential Wisdom, all the ravishing delights of the first, the highest, and most universal Harmony in the God-Head, shine in every part of these living structures. Within is seen the high, and Holy Trinity with all its deep, dazzling, and delightful Mysteries unveiled; all the Persons appearing in the Lights of their naked, and united Beauties. In the pure, and transparent brightness of this Supreme Glory, which is the first, and the last, are seen all things, that ever passed, or are to pass over the Stage of this Creation from the Beginning to the End with their several Motions, and Changes; yea, Forms far more innumerable, and greater, than ever were, or can be seen in this World; the whole compass of Eternity, and Time, as it cometh down out of Eternity, as it beareth the Figure of it, as it returneth again; as it lieth in the bosom of Eternity, as it is one piece with it, and maketh a Triumphant part of the Divine variety there. All these are seen in the amiable, and admirable Face of the Trinity within these Temples; as they are continually rising up out of their Fountain, the Unity of the first, and most transcendent Love, the Father of all; as they are continually falling down into this Fountain again; as they are ever playing upon the bosom of it. All things are seen here, as rich varieties in the Harmony of an entire, and Immortal Beauty, which comprehendeth all Forms, and hath no bound besides itself, which sitteth entire, and undivided upon every Form, and Part throughout the whole, which is the only Birth and Image of the Father. All things are seen here, as they make up one inexpressible Marriage-Joy between this Love, the Father, the Original, and this Beauty, the Birth, the Son, the Image by which they both breath forth themselves into one Spirit, the Band, and Union, the Inmost Center, and outmost Circle of all Sweetnesses, Graces, Amiablenesses, Pleasantnesses, Pleasures, Rests, Complacencies, Delights and Joys thorough Heaven, Earth, Time, Eternity.

In these three Temples these Things are to be observed, that we may understand their Divine Nature, and wonderful make aright.

1. All three are perfectly distinct in the highest degree of distinction each from other.

2. All three perfectly answer, and are alike to one another.

3. Everyone comprehendeth the other Two exactly, and entirely in itself; that all Three stand together in each several Temple.

4. All three Temples join perfectly into one Temple.

5. The first Temple is the precious, and living Stone, out of which the other two grow up into living Temples. It is the Root, the Life, the Substance, the Form, the Fulness, the perfection, the glory of the other Two.

I must interpose here two Cautions to prevent mistakes.

1. Cant. Preserve carefully the distinction between Spiritual Things, both in the Person of our Savior, and in his Mystical Body. The Spirit taketh away all Separations, and Divisions from God. All breaches upon the Unity of God are wounds with which Sin pierceth the Prince of Life. The Spirit healeth these breaches. But it preserveth entire all distinctions of things in God, in the Divine Unity. The God-Head, the Manhood, the Soul, the Body; the Persons of the Saints; and of their Savior ever keep their proper parts in the variety to make the Music of Heaven pleasant. As Spirituality heightneth the Unity beyond every Created comprehension, that the Sweetness, and the Glory may be heightened in like manner: so doth it enlarge the variety beyond all finite proportions, that the Marriage-Joy may be more free, more fresh, more full:

2. Cant. Preserve carefully the distinction between God, and the Creature, God is that, which he is in himself, and of himself. The Creature is that, which it is by its Union with God. This is the Incommunicable Name of God; I am that, which I am. The name of every Creature on Earth, and in Heaven is: I am that, which I am in God; I am that, which God is in me.

I have now made an end of my third Proposition, which was this, that the Spiritual Body of Christ is to be compared with its Spiritual Principle, and Pattern. Jesus speaketh to this sense in one place. If they had known the Father, they would have know me; if they had known me, they would have known you they. The Person of the Bridegroom is known aright only by its Pattern, and in its Principle, which is the Father, as he is the brightness of the Fathers Glory, the express Image of his Substance, and sporteth eternally in his Bosom. The Person of a Saint is then only seen aright, when it is seen by its Pattern, and in its Principle, which is the Heavenly Bridegroom; as it is the brightness, and fullness of him, who shineth thorough, and filleth All in All; the Glory of Christ, in Christ, like the purest Light rejoicing continually in the Bosom of the Sun.

I am now arrived at the end of my second Rule; to compare Spiritual Things with Spiritual. And thus I have concluded my present use, which is a direction to the knowledge of the Person of Christ, and his Beauty.

Use 3. An exhortation to Holiness, and Comfort thorough Faith in Jesus Christ. This exhortation is raised upon these three Grounds,

1. Ground: The Person of our Lord is unchangeable. For he is in his true Person, when the Vail is taken off from him, an Eternal Spirit in an Eternal Glory. John 8. 58. He saith of himself; Before Abraham was, I am. I am, is the name of Eternity, and unchangeableness. See how the Lord Jesus comprehendeth all the Successions, and Distances of Time before Abraham, from Abraham to that moment as one, present, sixth, undivided point in himself. As a Rock standeth firm on the Shore, while Millions of waves rise, and fall at its foot: such a Rock of glory, and Eternity is our Savior. While all the Streams of Time roll along successively, and pass away; while all the waves of change life up themselves & reak & bury themselves onein another, this Beautiful, and blessed Personstandeth unchanged, unmoved in the midst of them all. How great an Encouragement is this to you, who are tost with the Tempests upon the Sea of this world, and find no rest, to retire, and withdraw your selves into Jesus Christ by Faith? His glorious Person is a perpetual Calm with Sun-shine. Here in him, in the midst of all the Storms of this world is the same sweet untrou-bled Calm, which was in Eternity before the woe • ld was.

Mal. 3. 6. Our Savior is brought in speaking after this manner: For I am the Lord, I change not: therefore ye Sons of Jacob are not consumed. The unchangeableness of the Lord Jesus is founded upon the unity of his Person, in which he comprehendeth, beholdeth, converseth with himself, and all things. It is said to this Jesus by the Psalmist cited, Heb. 1. 8. Thy Throne, O God, endureth forever, and ever. This Throne in the same Epistle is styled, a Throne of Grace, that is, of Love; The Person of Christ in its Unity is the Throne of Love, and Eternity.

Hear this Word, all Sinners, and Saints! Hear this, you who have an ear to hear, what the Spirit saith of the Person of Christ. You, that have none, let this word come to you, and make in you a hearing Ear. Hear this, you, who believe not, that you may believe; you, who have Faith, that you may have it in greater abundance. The same Eye, with which Jesus Christ looked upon you, the same Beauty, in which he beheld you, the same Love, with which he embraced you in himself in Eternity, before that Sin or the world had any Being; with the same Eye he now looketh upon thee, in the same Beauty he now beholdeth thee, with the same Love he now embraceth thee in the midst of all thy Pilgrimages through so many Darknesses, and Deaths. For he is unchangeable. All the Waters, all the Fires of Temptations, and Troubles, thorough which thou passest, cannot drown, consume, or at all empair thy Beauties, thy Joys. For thou awakest, and findest thyself ever with thy Beloved, thy Jesus; thou findest him the same to thee; thou findest thyself the same in him. For he changeth not. So those Waters, and fires vanish, as a Dream.

2. Ground: The P • rson of Christ comprehendeth all Changes in itself after an unchangeable manner. Heb. We are commanded to look to Jesus, the end of our Conversation; the same yesterday, today, and forever. As all successions of Time lie united in one point, in one present, undivided moment in Eternity; where all things past, and to come are ever present, and everything of Time appeareth clothed with the Form of Eternity: so do all changes lie in one unchangeable Glory in the Lord Jesus. The Yesterday of In • initeness before the world; this worlds Day; Eternity after this world are 〈◊〉 one 〈◊〉 , one Eternity of Life and Love in this blessed Person. This world in itself lieth, as a small Island in the midst of the Ocean of Eternity bounding it on all sides. In the Heavenly Person of Christ this Island is sunk, and swallowed up into the Depths of that Ocean. Which way soever▪ you look, there is nothing but Heaven and Eternity. Are you wearied with the Changes of your own Heart, and This World? Retire into the bosom of your Loving God, and Savior. There every Change lieth in an Unchangeable Beauty, and Blessedness. Do variety of Objects with their Changes distract, and divide you, making you unsettled, and unsafe? Would you be unchangeable in a Holy, and Heavenly Frame of Heart? Would you be unmoved in the Work, and Joy of the Lord? Fix your Eye on Jesus Christ; Abide in Jesus Christ. There you shall see the Same; there you shall be the Same, Yesterday, to Day and for Ever. The Lord was buried in a New Tomb hewed out of a Rock in a Garden. What a Mysterious, what a beautiful, what a blessed Figure is this? Let us fear none of those things, that are to come upon us. A Sick-bed, a Prison, a Grave, every change lieth in the Person of our Beloved as a Mansion cut out of the Rock of Eternity, in the flourishing Garden of Eden, in the Paradise of the Divine Nature.

3. Ground. The Person of Christ hath passed thorough all Changes after an Unchangeable manner, St Paul teacheth us that the Lord Jesus hath descended to the Nethermost parts of the Earth, and ascended above all Heavens to this end, that He might fill All, Eph. c. 4. v. O that I had the tongue of the Learned, the Learned with the Learning of the Holy! that I could speak to you with Words taught by the Holy Ghost! O that you had hearts to take in and understand more, than I can express! Jesus Christ our forerunner is gone into every Form of things from the Height of the God-Head above to the lowest Deeps of the Creature to this end, that He might fill every Form of Things with the Unchangeable Fulness of His own Person, in which All Fulness dwelleth together in a Spiritual and Divine Body. He hath by this means filled every point of time with Eternity: every spot of Earth with Heaven; every Change on Earth, in Time, with the Unchangeableness of Heaven, and Eternity. St. Paul said to his Friends: This I know, that Bonds await me in every place. But my life is not dear to me for the Testimony of Jesus. A Believer in a contrary sense may say, This I know, that my Jesus in the fullness of Unchangeable Loves, Beauties, and Joys, waiteth for me in every Change; as a Spiritual Bridegroom in a Spiritual Bed of Loves, which is ever green, which hath a Perpetual Calm upon it, and a Perpetual Spring. Nothing therefore is dreadful, or melancholy to me for the unchanged Pleasantness of my Jesus.

In the Eastern countries they imbalmed the Dead Bodies within, anointed them without with costly Spices; that they might be preserved from putrefaction: and might have a sweet smell. When the Woman in the Gospel poured forth a Box of precious Spikenard upon the feet of Christ; He said to some, who were offended with the wast: Trouble her not. She hath done this against my burial The Lord intimated, that this was a Sacrament dispensed by a Divine Hand representing for His Consolation this high, and holy Mystery; that Death, and the Dead Body in the Person of Christ are so embalmed, anointed with the precious Spikenard of the Eternal Spirit; that the Dead Body is Incorruptible, Immortal, and Pleasant; Death itself is a Flourishing Life, a fragrant sweet-smelling Joy, as it lieth in, and is filled with this Unchangeable Person. O! with what a sweet Indifferency may we now walk thorough all the Changes of Life, and Death, when our Heavenly Spouse hath thus embalmed, anointed, •• lled all with the Delights, and Glories of His Unchangeable Person, and Presence!

Use. 3. The Knowledge of the Lord Jesus in His Beauties sanctifieth, and sweeteneth our Life in this World, our Death, and Departure out of the World. This Use hath Two Parts.

1. Part; The Opening of the Person of Christ upon us in His Spiritual Glories sanctifieth and sweeteneth this Life. There are three Principles of the Knowledge of Christ in His true, and unchangeable State, which will bring home His Heavenly Beauties warm, and shining to your Hearts on this Earth by natural Deductions from each Principle.

1 Principle. This World in its pure Naturals is the Shadow, which falleth from the Heavenly Body of Divine Glories in the Person of our Fair One. This hath been proved at large above. Learn then from this Truth 4. Lessons.

1. Lesson. Live unconcerned in this World. This Divine Lesson is taught us from Heaven by the Holy Ghost upon this Ground; 1. Cor. 7. 29, 30, 31. But this I say Brethren, the time is short. It remaineth, that both they that have wives, be, as though they had none; And they, that wept as though they wept not; and they, that rejoice, as though they rejoiced not; and they, that buy, as though they bought not; & they that use this world, as not abusing it: For the fashion of this world passeth away. The Apostle here divideth all this World into 4. Heads; 1. Relations; 2. Passions; 3. Possessions; 4. Employments, and Entertainments. Solomon saith in one place; Why shouldst thou set thine heart upon that, which is not. There is no real Difference between having a Husband, Wife, or Children, and having none; between being in Grief, or Joy, and being without Grief, or Joy; between having an Estate, and having none; between being in the height of all Employments, or Entertainments, and being out of all. This world hath nothing real. It is all a Shadow. Seeing then the various States of things on Earth have no real Difference; pass thou thorough all estates with a perfect indifference of Spirit, in a constant calm. Eccles. 1. This is an Expression of the Vanity, of all things here; One Generation goeth, another cometh but the Earth standeth forever. The Scripture in several places makes this one of the Names of God, The Earth; the Ground, out of which all Generations of Things arise, and into which they return again. Divines interpret, that Land of the Living mentioned, to be the Divine Nature. In this let our Spirits be a Divine Earth standing forever unmoved upon its own Center of Eternity, while one change after another cometh, and passeth away again. The Holy Ghost presseth it upon us by three Arguments. 1. This World is a Fashion, a Figure only, a Shadow. The fashion of this world. In having this world thou hast a Shadow. The Substance is above. Let the world in having thee have thy shadow only. Let thine heart be in Heaven with Jesus Christ. 2. This world vanisheth, as a shadow. The fashion of this world passeth away. The Colours in a Rain-bow are Appearances of Colours, and no more, made by the reflection of the Sun upon a dark, and watery Cloud. So they suddenly break up, and are seen no more. The Colours of a Flower upon its stalk in the Garden are real, liv •• g, and lasting. Such is the difference between Things on Earth, and Things in Heaven. Nothing here hath either Substance, or Root. 3. This world is a flying shadow suddenly gone. The time is short. As the shadow upon a Dial in a short Winter-day moveth swiftly, passeth away presently, the Sun being low, and immediately going in, or going down: so is every condition, every comfort in Flesh. This is the first Lesson.

2. Lesson: Live without care, and with content. Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing: but in every thing by Prayer, and supplication with Thanksgiving let your requests be made known unto God, Phil. 4. 5, 6. You have in these words. 1. A Precept for moderation. Moderation is that measure of Things, by which they are proportioned, and tuned each to other, so as to fall in, and agree in one. This is that which maketh Beauty in Sights, and Music in Sounds. A contented frame, composed, and equal motions are the Beauty, and Music of your Spirits. 2. The Reason of this Precept followeth; The Lord is at hand, is near: nothing will so quiet the Soul, and bring it to rest in every Appearance of things here so, as a right sense of the near, and immediate presence of the Lord Jesus in Glory with all these things, after the same manner, in which the Body, or Substance is present with its proper Shadow. The Body is present with the Shadow four ways; as sending it forth immediately from itself, and keeping it hanging upon itself by an immediate touch, and union every moment; as governing all its motions by its own Acts, and Operations in itself; by its own Appearance there in its Figure, and Similitude; by its Approach, and Readiness to break up the Shadow by its breakings forth thorough it. Canst thou think that thy beloved in the sweet shinings of his Beauty, in the wonderful actings of the Divine Life, in the pleasant motions, and mysterious operations of his Love, is thus near to every Creature, every Providence; and not answer this Beauty with the Beautiful smile of a contented mind, this Music with the melody of a well-pleased, and harmonious temper of Spirit: many that were sick, were healed by the shadow of St. Peter overspreading them, as he passed by. When thou art sick with discontent for any passage of things in this world, submit thyself to it, as the shadow of thy dearest Lord, with which he overspreadeth thee from his own Blessed Person, being himself ever at hand there, where his shadow is; figuring himself with his own Divine Motions, and Operations upon it; being even now ready to disclose himself thorough it, as the Rose breaking out of the Bud. Lie down under every accident, as such a Divine Shadow of this Divine Lover with his Love; and thou wilt find thyself healed of thy sickness of Mind, of every Grief, and Melancholy.

3. A third Thing in this Scripture alleged is a Prohibition of Care. Be careful in nothing. Care is a Sin universally, in the greatest things, as well as the least; in the highest things, as well as in the lowest.

Qu. But you will say, what Care is that, which is Sin?

Ans. I answer; that Care is a Sin, which breaketh the moderation of your Spirits, which defaceth the Spiritual Beauty, which disturbeth the Spiritual Music of a well-pleased, and contented • mind in you; which putteth your Spirits out of tune, cloudeth the clearness, disordereth the Harmony of your Spirits, distempering them, and making them to jar with discontent. Again that care is sinful, which is contrary to this Three-fold sense of the presence of the Lord Jesus with every Creature, and Occurrence on the Earth, as with his own Shadow; his Powerful Presence giving it Being, and Motion from himself, fastening it immediately to himself; his Beautiful • Presence imprinting the Likeness, and Image of himself upon it; his Love-Presence calling the Soul to himself by it, coming down to meet, and embrace the Soul there, ready to set himself in the place of his Shadow, making that the mark, and forerunner of his Person, and Loves in their full Light and Heat.

4. In the last place the Holy Spirit, that skillful Apothecary prescribeth a Cordial to preserve you from this trembling of the Heart, from carefulness. This Cordial is made up of six precious Ingredients.

1. Ingred. Prayer. With Prayer. The word is 〈 in non-Latin alphabet 〉 . It importeth thus much: stand not at a distance; tarry not without. Come boldly up to the Throne of Grace, to God in the purest, and most raised heights of his Glory, and Love; to Love, as it is seated upon its highest, and most glorious Throne, the Heart of God; to love, as it shineth with its sweetest smiles in the Divine Nature unveiled, and naked. Enter boldly within the Vail, behold God Face to Face, so talk familiarly with him, as a Friend doth with his Friend. Like the beloved Disciple, lay thine head in his Bosom, so speak to him, as a Bride to her Bridegroom.

2. Ingred. Supplication. By Prayer, and Supplication; v. 6. The word rendered Supplication, signifieth in its root three things, Want, a Band, Decency, or Harmony. Have a Divine sense of thine own Shadowiness, and Vanity upon every want which thou feelest. Go by a Divine Power, and in the Divine Mystery empty thyself into God, bind thyself up together with him in that Golden • Band, the unity of his Spirit. So move, be carried along thorough all things in the Order, Decency, and Harm • ny of the God-Head, of the Divine Wisdom, and Will. As when Sugar is cast into Wine, the Wine penetrating into all parts of the Sugar dissolveth, and melteth it entirely into itself: 〈◊〉 in every state, in every straight cast thyself by the Blessed Spirit into that Spirit, which is the Wine of the Kingdom of the Father; let that Spirit wind, and work itself into every part, and power, into every thought, and affection, until it have drawn thee quite down out of thyself into one Stream, one flood of Desires and Delights, of Sweetness, Strength, and Fulness with itself.

Moses ascending upon Mount Sinai passed thorough the clouds, and fires; so he came to the top of the Mount, where he saw God face to face. The Eternal Spirit is Mount Zion, the Mount of Prayer. Here are white Clouds of Glory, which do much more overshadow the Creature; and Love-fires, which do much more melt down the Soul, and devour it. From the Valley of every low Condition betake thyself to this Mount of Prayer. Wait for this Holy Mountain, the Spirit of Prayer to spring up in every Valley, and take thee up, and carry thee along upon itself. As thou ascendest, pass thorough these Clouds, lose the light of thine own Beauties, and Being, before this excelling brightness. Pass thorough these Fires. Lose thine own Fleshly Substance, and Subsistence in the flame of the Spirit, Lose thine own Life, and Form in the Unity of Divine Love. So shalt thou arrive at the top of this Mount, where thou shalt see God Face to Face, with Life answering Life, Love answering Love, Beauty answering Beauty; being in the full view of his naked Glories transformed into the same Glory by the same Spirit, 2 Cor. 3. l.

3. Ingred. Thanksgiving; with Thanksgiving. What a powerful Antidote against Care in every Cross, or Difficulty is this, to give thanks? To see a Divine Glory? To taste Divine Love? To behold God descending in that Darkness, as in a Chariot of Clouds, of Angels; taking us up to ascend with Him thither, into His Palace above, where this Cloud shall become a Throne, this Chariot a Bed of Love, this Angel an Eternal Glory in the Form of God, where our Beloved, and our Souls shall reign together, feast together, lie down together in mutual Joys, and embraces forever?

O Believing Soul art thou in Darkness? Open the Eye of Faith; see thy Jesus, and thyself from the supreme Circle of the God-Head running forth with all Lines of Life, Light, Love into this Darkness, as the Center in the midst of this glorious Circle, where all the Lines from every Point of it meet in One. Again O Believing Soul in this Sight, in this Sense, in the virtue of these Divine Descents, return, and spread thyself by all these Lines of Glory together with thy God into the Circle of Eternity. There comprehend All, thyself, and All in the Incomprehensible Mystery of God, There see, hear, taste, enjoy Him, as Beauty itself, Sweetness itself, Music itself, Joy itself in All. See, Hear, taste, enjoy All, as that Beauty, that Music, that Sweetness, that Joy in him. Thus call him by every name, that is named in this world, or that which is to come. Call everything in him, by a new name above every name, which is named in this world, or that which is to come.

When Jacob saw the Chariots, which his Son Joseph sent to bring him down into Egypt, his Soul revived, and he said; it is enough that my Son Joseph liveth; I will go see him, before I die. When thou seest Clouds of Enemies, or oppositions in thy Affairs, which are apt to perplex thee, and fill thee with care; shut this Eye of Flesh, which representeth all things false; open the Eye of the Spirit. Then look again, and see the Chariots of fire, and Horses of fire, a Spiritual fire shining with Glory, burning with Love, refining, and spiritualizing all things, as they ascend with them. Now let thy Spirit revive within thee from its care to a Heavenly calm, and to praises; Say, it is enough; my Jesus liveth, and loveth me. This is his Chariot. The Flames of it are Flames of Love. He is himself in the midst of it upon a seat of Gold. I see him. He cometh to carry me up above this world into his Heavenly Kingdom. I will ascend with him.

4. Ingred. The making of our requests known to God. What Hearts- • ase is this to have the privilege of expressing all our desires to God himself with freedom, and familiarity, at a banquet of Wine, of Spiritual Loves better than Wine? The Husbandman planteth his Vine against a South-wall, and spreadeth all the Branches of it there, where it may receive the Sun fullest, and longest, that by this means all the virtue of the plant may be drawn forth into a great plenty of fairer, and sweeter Grapes. Let thy Spirit be a Heavenly Vine planted by the Eternal Spirit in thee. Let thy will be the Heavenly sap of the Divine Will, and the Divine Love in thee. Instead of cares spread all thy desires, like the Branches of this Vine, fasten them continually before thy Invisible Sun, the Face of God, where the Beams of his Love, and Excellencies fall with greatest heat, and constancy. So shall all the sweet Sap of thy Vine, all the Divine Will in thy Will, that is, all Seeds, all desires of Good, of Love, of Loveliness, of Joy, of Blessedness be made to grow, and be ripened in their proper season unto the most perfect, and most pleasant Fruit.

5. Ingred. Universality. Be careful in nothing; but in everything by Prayer, and Supplication with Thanksgiving make your requests known to God. There is nothing too great for us to be assured of the Ear, and Heart, and Hand of God in it. There is nothing too little for us to trouble him with. Every thing that can befall us in an opportunity, a Scene for all manner of Communion with God, for Faith, and Love to act all their parts upon in all their several Habits, and Dresses. Prayer, Supplication, Thanksgiving, Requests find a p • ace in every Providence. Day unto Day declareth Knowledge: Night unto Night uttereth Speech, Psal. 19. 3. Every State, every season of Light, and Darkness in all senses bring down from Heaven to us in one lovely Love Appearance, or another Jesus Christ with the Heart of the Father. Let every day and every night, as it returneth to Heaven again, carry up Jesus Christ from our Hearts, and our Hearts in him, in some Spiritual dress to the Bosom of the Father. In everything thy God acteth all manner of Loves, expresseth, and conveyeth all his Glories to thee. In everything do thou meet him, return to him the activity of all thy Loves, and the exercise of all Graces.

6. Ingred. The Ground of all these Ingredients, and their virtue in this Cordial; The Lord being at hand. v. 5. The Philosopher in a Mill seeing his Friends making a doubt of coming in to him there, out of a disesteem of the place, and of him for being found in that place, invited them in with these words; here also are the immortal God's. When thou feelest thine heart standing at a distance from any condition for the obscurity of it; or disquieted with cares in any condition for the troubles of it, say to thine heart after this manner; here also is my