Rest have this assurance in thy self that thou â—alt stand up in the Light of Christ in thy Lot Cantic 6. 13. You have a Song in Parts Christ and his Angels answering one another or the Spirit of Man answering it self Return O Shulamite that we may see thee What will ye see in the Shulamite As it were the Company of two Armies Invisible Things and Visible Divine and Humane God and the Creature united in a Holy Soul Hitherto I have persuaded you to see nothing besides the Single Person of God and Christ if you would have true Joy Now you may say to me what shall we see in the Single Person of God and Christ to give us true Joy I think it therefore necessary for me to point out to you the Several Springâ— of Joy for all Seasons in the Person of God and Christ before I leave this Subject that so my discourse upon it may be more full and Satisfactory to the Soul There are various Springs in the Person of God which but look't upon by any Spirit in any Condition would certainly bubble up a Sweet Delight into that Spirit I will indeavour to lead you to these Springs There are Five distinct Springs of Joy in the Person of Christ or God 1. Love 2. Beauty 3. Power 4. Wisdom 5. Glory 1. Spring Love Psal. 63. 3. David confesseth to God Thy Loving Kindness is better than Life Solomon faith A living Dog is better than a dead Lyon Life is the best of all Created Things Yet the Love of God is better than Life Instead of Better you may read Sweeter Did you ever tast a Sweetness in Life In your own Life Or in the Life of any Thing that was dearest to you The Love of God can make this Sweetness none at all overcoming it with a greater Sweetness in itself The Love of God can Sweeten the Loss of your own Life or the Life of those in whom you have most Delight because it is itself far Sweeter Waters are Sweetest in their Fountain The Love of God is the Fountain of Life All Lives derive themselves as Streams from this Head Hath Life ever been Sweet to you Come to the Love of God and you shall tast the Sweetness in a Sweeter manner in its Fountain The Love of God hath a Six-fold Sweetness in it 1. A Pardoning 2. A Healing 3. A Clearing 4. A Chearing 5. A Crowning 6. A Conquering Sweetness 1. There is in the Love of God a Pardoning Sweetness David melts out this Psal. 103. 3. Who pardoneth all thine Iniquities O hear this you who with Mary Magdalen have a full number of Sins in you and those ripened into so many Devils Though your Iniquities be as a Mountain reaching up to Heaven the Love of God hath a Sea of Sweetness in it which can swallow up this Mountain that nothing of it shall ever appear any more 2. There is a Healing Sweetness in the Love of God David adds this in the former place Psal. 103. 3. Who healeth all thy Diseases The Woman who had many years been afflicted with a Bloody Issue and had spent all on Physitians was cured by one Touch of the Hem of Christs Garment Here is Comfort for you who have old Sins or Sorrows like Sores running continually upon you and can find no help or ease The Love of Christ can cure you in a Moment with one Touch onely of its Sweetness upon your Spirits 3. The Love of Christ hath a Clearing Sweetness 1 Iohn 5. 20. The Son of God is come and hath given us an understanding by which we may know Him who is true What Job said of himself is true of the Love of Christ It is Eyes to the Blind The Psalmist makes a Sweet Conjunction of Tasting and Seeing Isal. 34. 8. O tast and see that the Lord is gracious 1 Sam. 14. 2. Jonathan said See I pray how mine Eyes have been Enlightned because I tasted a little of this honey Do but tast this honey the Sweetness of the Love of Christ and see how the Eyes of your minds will be Enlightned to a Discovery of Spiritual and Heavenly Things 4. The Love of God hath a Chearing Sweetness the Heavenly Spouse saith to her Saviour Thy Love is better than Wine Cant. 1. 2. It is the Advice of Solomon's Mother Prov. 31 6 7. Give strong drink to him that is ready to perish and wine to those that be of a heavy heart Let him drink and forget his Poverty and remember his Misery no more The Sweetness of our Saviour's Love is the True Wine the New Wine as He is the True Vine This is strong drink of a strength to ravish and transport the Soul out of and above her self Give this drink to that Spirit which is dropping into Hell or Despair Give this spiritual wine to him that hath a heart heavy with guilt wrath and terrours Let him drink freely One draught of this Sweetness shall make him forget his guilt and remember his fears no more The fifth Sweetness in the Love of Christ is a Crowning Sweetness Psa. 103. v. 4. God saith David to his soul crowneth thee with loving kindnesses and tender mercies The Love of God casts its Sweetness all round about thee that thou canst turn thy self no way but thou meetest with this Sweetness Jesus Christ encompasseth thee with a Ring of Sweetness as a Garland of Roses encompasseth the Head Nothing can come at thy Person but it must come thorow this Sweetness and so be Sweetned by it St. Iohn calls Jesus Christ Revel 1. 5 6. Him that loved us c. and made us Kings and Priests to God his Father The Love of Christ Crowns us Kings Kings to God not Imaginary but True Kings not Puppet-Kings in the Play of this Life but Real Kings not Kings to shadows for the Dream of Time but Kings for Eternity to God Kings as God and Christ whose Kingdom is not in this world but in heavenly places and in the Power of an Endless Life 6. A Conquering Sweetness This is the last Of this St. John testifies concerning Christ Joh. 13. 1. Having loved his own he loved them to the end The Love of Christ hath a conquering and triumphant Sweetness indeed for it bring all things Sin Misery Flâ—sh Time the World Death to an end but hath itself no end Fear not lest thy corruptions or evil should outwear thy Saviour's Love No It is made of a durable and everlasting Sweetness which will outlast all things besides it self or subdue them to itself Here you may change the Riddle and sing Out of sweetness comes strength and out of the heavenly meat of our Spirits comes forth the Eater that devours all other things and makes them its meat Eph. 3. 19. St. Paul saith of the Love of Christ that it passeth knowledge This is a Conquering Sweetness which conquers all our faculties our largest even our Understanding itself The Understanding is the Gate of the Soul according
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 faln from the first Beauty and Blessedness lost in Death and Wrath come to Jesus Christ do not thorow 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 uncloathed 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 Saviour 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 joyned 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 Saviours 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 endeavour to explain and confirm this to you by one Scripture John 17. 5. Father glorify me with thy self with that Glory which I had with thee before the world was Our dying Saviour prayeth for his humane 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 cruciâ—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 Higâ—er than the Heavens All Created Heavens are below Eternity They have Mâ—â—sures and Limits set to the Forms of their Beings and to their Durations which they caâ— not pass They are continually rouling thorow 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 for ever and ever Heb. 1. 8. 12. So the Lord Jesus expoundeth Himself in that prayer of His Father glorifie me with thy self 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 Humane 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 propeâ—â—â—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 Saviour in His Glorified Humanity is that Melâ—hisedech mentioned in the Hebrews c. 7. v. 3. without Beginning of Life or End of Dayes 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 Melchisedech the King and Priest of the most high God which liveth for ever livâ—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 thorowout the whole Mystical Body of our Saviour seeth that high and sweet piece of Divinity to be true which
if I go not away the Comforter will not come unto you but if I depart I will send Him to you Joh. 16. 7. Jesus Christ in the Shadow in the Flesh is the Crucifier and the crucified Jesus Christ in the Substance in the Spirit is the Comforter and the Comforted How expedient is it for us in the midst of these Shadows to withdraw our selves into the Life and Truth that when all things there are dying upon the Cross all things here may be Comforters and Comforts which continue for ever The Lord Jesus saith to the Father Sacrifice and Burnt-offering thou wouldest not have but a Body hast thou prepared me that is to be offered up in the place of all Sacrifices Hâ—b 10. 1. We read v. 1. that the Law hath a Shadow only of good things to come Jesus and all His Members have the Shadowy Body of this Natural Man and the First Creation fitted for them only to sacrifice themselves in these to the Eternal Truth that thus they may return on high into That All Shadows are under the Law The Law hath Shadows only of Good things to come All Sacrifices are under the Law The Gospel is a Feast Spirit and Life How wise how blessed is he who gathereth himself up entirely out of Nature and Flesh into the Invisible Glory of the Spirit In which while Flesh is suffering as a Sacriâ—ice by Fire he seeth all Flesh Suffering and Sacrifices to be Shadows only Shadows of Immortal Joys and Himself already in those Joys triumphing over and comprehending those Shadows in the Beautiful and Blessed Truth These are the Lessons from the First Principle which was that this World in its pure Naturals falleth as a Shadow from the Glorified Person of our Saviour 2. Principle The Presence and Appearance of the Person of our Lord Jesus and His Glory is withdrawn from the faln and corrupt World The Devil is called in the Scriptures The Prince of Darkness and The Prince of this World This World the World in this faln state is Darkness Darkness is the Privation of Light The absence of the Sun from the Earth is the Cause of Darkness Our Saviour in Glory is the Light the Sun of the whole Creation While He goeth away with His Beams into a far countrey to shine in the Invisible World He leaveth all behind Him in the Dark Three Lessons naturally flow from this second Principle 1. Lesson Believe not any Appearances of things in this World Darkness in the language of the Holy Ghost signifieth Deceit The Lord Jesus saith of Himself I am the Truth Truth hath lest the World together with Jesus Christ. Blessed is he who having the Possessions or Powers of this World in his Hand the Smile or Frowns of it before his Eyes the Griefs or Joys of it in his Heart can with a good assurance say Have I not a Lye in my Hand and in my Heart Are not the Apparitions of the Devil the Father of Lyes before me 2. Lesson Love not the things of this World James 4. 4. Ye adulterers and Adulteresses know ye not that the Friendship of this World is enmity with God It is not now the Seed of the Woman which is a Divine Loveliness and Love in the Person of our Heavenly Bridegroom which springeth up in all the Forms and Fruits of this World Yet a little while saith He to the World and ye shall see me no more No! It is the Seed of the Serpent in Deformity and Enmity in a Contrariety to all Spiritual Beauty Goodness and Truth which groweth up every where Your Love to any part of this World is Unclean and Adulterous By it you leave the pure and sweet embraces of your own Glorious Husband to ly down infolded in the treacherous Twinings of the old Serpent the Dragon 3. Lesson Walk not after the Fashion of this World Rom. 12. 2. Be not conformed to this World While the Lord Jesus was with this World it was His Shadow He figured His Beauties upon it He acted it with His Spirit His Name was as an Ointment poured out upon it He spake to us and conversed with us there But now when He is absent the beautiful Figure is gone the Darkness with all its confusions and cursed Fruits remain The Spirit of Darkness ariseth in it with all his Hellish Forms of Deceit Defilement and Wrath If thou cloath thy Spirit with any Worldly Image thou puttest on a filthy Garment which will pollute thee thou puttest on a fiery garment which hathâ— the burning poysons of Hell hidden in it which will cleave inseparably to thee torturing and consuming thee with a hidden inward and uâ—quenchable flame This is the Second Principle 3. Principle Jesus Christ hath reconciled all things hath gathered up all things into One hath made all things New with the Spiritual and Eternal Glory of the Father as the World standeth in the Resurrection of Christ from the Dead and in His Glorified Person as a New Head to it with a New Name Lesson You then that are Christ's live victoriously and triumphantly in this World Abide in your Head â—There you see all this World lying conquered captivated comprehended in a new and endless World of Life Love and Glory Rom. 5. We rejoyce saith St. Paul v. 2. And not onely so but we glory in tribulation v. 3. Because the Love of God is shed abroad in our Hearts by the Holy Ghost given unto us v. 5. O Christians live in Joy Live in Glory live in perpetual Triumph For by the Resurrection and Ascension of your Jesus the bitterest Enmities the blackest Extremities are Forms Floods of Light and Love in that Sea of Light and Love the Holy Ghost breaking forth from the sweet and glorious Deep of the God-Head in the Heart of the Father Rom. 8. v. 57. In all these things famine nakedness sword mentioned before we are more than conquerours through Him that loved us v. 58 59. For nothing life nor death nor Angels things present nor things to come nor height nor depth shall be able to sparate us from the love of god wlâ—â—â— is in Christ Jesus Dear Soul dwell for ever in this good Land of Life and Love thy Saviour in the Spirit Nothing here can separate thee from the Divine Love Every thing then that cometh to thee in life or in death must come in that Element of Love it must come in a Lovedress it must be Love itself in a Lovely Form Every thing that toucheth thee here must touch thee with the Heavenly kisses and Embraces of Divine Love Otherwise there would be a Separation between Love and thee In thy glorified Jesus is the Love of God that Love which is God the God-Head of Love O blessed Habitation O Happy and Heavenly Countrey thine own Countrey indeed What so much our own what so near us so much One with us as Love Here Love in its God-Head filleth all in Spiritual Forms in Forms of Glory and of God
the Grace of it as the Water and Sparklings of Light in a Diamond are the Grace of that It is the Tast and Rellish of Love in every Joy is as the Wine which is the Grace of the Feast It is the Love of Jesus Christ at its height which is the Grace intended here 2. The Effusion or Pouring forth of this Grace is next to be opened Three things are signified in this Effusion 1. A Fulness of Grace is discovered Natural Agents work to the utmost of their Power God is in nothing so Natural as in His Love His work of wrath is his strange work praeternatural to Him and a Disguise upon Him Love is His Right Hand the Sheep are set at his Right Hand Love flows forth from the Person of the Father unveiled naked as Light from the Sun Millions of fresh Beams each moment from each point 2. Freedom of Grace is manifested in Its Pouring forth itself It is its own First Mover It puts itself into Motion It is a fluid thing It cannot contain itself within its own Bound the Heart of God It is ever pouring forth itself all abroad into every Heart Divine Love is the most universal and importunate Beggar It cometh to the door of every Spirit It Knocketh It presseth in 3. A Force of Love putteth forth itself in this Expression When the Rain cometh with a Tempest and falleth with a great force we say It poureth down Love from above stormeth Hearts most fortified against it It rusheth forth like a mighty flood If any banks or dams oppose it it riseth so much the higher it gathereth so much the more strength till it bear down all before it carry away all with it overflow all swallow up all into itself that all things become One Sea of Love 3. The Lips of Christ into which this Grace is poured forth may be understood four ways 1. The Word of the Scriptures and the Outward Ministery are the Lips of Christ in which Grace is poured forth All the Scriptures are Love-letters from Christ in Heaven all the Ministeries of the Gospel are Love-Embassages Love-tokens 2. All Outward Providences all Inward Discoveries of the Lord Jesus are His Lips with which He kisseth us and poureth forth the Divine Sweetness and Strength of His Love into our Spirits 3. The Spirit Himself is the Mouth and Lips of the Heavenly Bridegroom By this He uniteth Himself most immediately to us in the closest and Divinest Love-union By this He transmitteth Himself and His Love most warmly into us 4. The naked Person of Christ in Glory is to be understood by these Lips The Holy Ghost composeth this Psalm as a Marriage-song to celebrate the Union State and Joys of the Heavenly Bridegroom and Bride in the Resurrection and Ascension of our Blessed Lord. Here the Person of our Beloved is all a Divine Mouth with which He breatheth forth all the Sweetnesses of His glorious Nature and Love as He sucketh in ours It is all One Divine Eye from which He poureth forth upon us continual Floods of Light Beauty and Grace by which also He taketh us in continually in all Blessed Forms of an Immortal Loveliness and Love Thus we see our selves continually in Him He seeth Himself continually in us Eye to Eye each a Living Glass of glorious Love to the other The Spirit and the Lord Jesus in Glory are Both One. A Bee in a Garden sitteth upon every flower and plant sucking the vertue forth from it This it formeth into One Sweetness in itself which is Honey Full of this Honey it flyeth to its Hive and there layeth up its pleasant Treasures So this Spirit resteth upon every Excellency in the God-Head every Life and Image of things in the Creature It extracteth the several virtues from all It turneth all within itself into One Divine and unexpressible Sweetness which is Love With this Treasure of Love it maketh haste to some broken and forlorn Heart There in this Heart in thine Heart if thou wilt believe that thou mayest tast and see it it layeth down its precious Burthen it layeth up the inestimable Riches of glorious Grace We read in the building of the Temple that there was a great Sea of Brass which stood upon twelve Oxen the figures of the Cherubims Our Saviour's glorified Person is a vast Sea of Love All the Angels of God support this Sea serve this Love The God-Head itself in a bright and sweet flood of Love is poured abroad in this Sea in this Bosom and Person Here every Believing Soul batheth itself in and taketh its Fill of Loves Doct. The Doctrine which I intend to insist upon according to the Grace of God given unto me is this The Love of God is poured forth in the Glorified Person of our Lord Jesus Thy Name is an Ointment poured forth Cant. 1. 2. The Name of our Beloved which His Spouse Knoweth Him by and calleth Him by is That Name above every Name in this World or the World of Angels which the Father hath given Him at His Resurrection and Ascension Ephes. 1. 21. This Name is His Person itself in Glory which is the onely Expression of itself This is an Ointment poured forth O Blessed Ointment of Divine Love which hath all the Cordial Spices and Sweets of the God-Head itself in it which perfumeth all things thorow Heaven and Earth which maketh all Faces to shine with a Divine Lustre and all Hearts to spring with a Divine Joy This costly Ointment was before shut up and kept in an Alabaster Box in the Glorious Secret of the Father's Bosom But now that Box is broken in the Death of our King That Bosom is opened in His Resurrection That sweet Treasure of all Life and Delight the Eternal Love of the Father is poured forth at the Root of the Creation upon the Head of every Creature in the Glorified Person of Jesus Christ. It s sweet Savour is gone forth into the Nostrils of every Spirit to revive it and allure it to its Everlasting Embraces 1. John 5. 11. This is the Record namely of God Himself that God hath given us Eternal Life and this Life is in His Son Eternity is defined to be The Possession of all Good at once and in One. There are Three things which go to make up Eternity 1. A Perfection of Excellency 2. A Collection of all Excellencies 3. A Station of all these with their several Distinctions in One Top-point of Spirituality above all Division or Change Love is the Union of Lovely Things The most Perfect Love is the most Perfect Union which bindeth up all Lovelinesses in their several Perfections into the streightest Unity Eternal Life then is the Life of Love in its Purity and Perfection Eternity is Love itself the firmest and Fullest Union of all Graces and Graceful Things in the height of Glory and the height of Unity This Eternal Life this Eternal Love this Life of Love which is the Life of Eternity is
then of Fornications Her End is to have her Flesh burnt with Fire and into the same bed of flames will God cast all those that commit fornication with her 3. Step. By loving this world thou makest thy self an Adulteress with the Devil This World as it stealeth thine Heart from God is a Composure of Lyes The Devil who is the Father of Lyes maketh thy Soul his Strumpet upon which he begetteth these false Forms of things Thou breedest these young Devils upon thy Knee and as thou sportest thy self with them thou suckest in by their Kisses the poyson and fire of Hell into all thy veins The Devil first wooes thee in a Counterfeit shape of false Beauty Glory Power Joys When he hath gained thee he breaketh forth upon thee in his own shape of endless Terror and Horrours There is nothing truer than that the Love of this World is a Spiritual Adultery with the Devil and the Head of all Adulteries of all Defilements There is nothing more sure than that Carnal Adultery in all the degrees of it the Similitude of this most powerfully calleth up into us and upon us the Spirit of this World the Prince of Darkness the Devil with all His Dark Deforming and Destroying Powers O ye sons and Daughters of men who dwell in the midst of the snares and nets of this great painted Adulteress be aware of your danger Abide in your first Principle your Root your first Husband the Eternal Love of the Father in Christ. Abide in your own Habitation the Bosom of your own Bride the Eternal Beauty the Essential and Immortal Image of the God-Head in Christ. These Loves shall be a Fountain of Life to you above to preserve you from the snares of Death below 4. Step. By the Love of this World you turn the Love of God into Wrath and fury If you be the Friends of this World you are the Enemies of God saith St. James Why do you provoke the Love of God Will you contend with Almighty Love Are you greater than that Love is the Right Hand of God's Strength His God-Head lieth in His Love God is Love This Love is strong as Death cruel as the Grave What art thou O Worm to stand before it to bear its rage O choose rather to lye down as a Bride in these everlasting Burnings and Devouring Fires of Love to be cherished changed refined and glorified by their tender and divine Embraces than to set thy self as Bryars and Thorns against them to be consumed by them Thus I have done with the First Description of Divine Love A Union between God and the Soul as the Beloved and His Love in One Spirit of Purity Immortality Joy and Glory 2 Descrip. The Love of God is the Will of God This is a Universal Truth that in every Spirit Love and the Will are One This appeareth in their Nature their Object their Operation 1 The Nature of the Will and Love are One The Will is defined to be the Inclination of the Spirit as it tendeth and bendeth itself to this or that this way or that way Love is stiled The Weight of the Soul As heavy things by their Weight so Souls by their Love are carried to their proper Center 2. The Object of the Will and of Love is the same It is a rule that The Powers and Habits in Spirits are distinguâ—shed by their Objects Every Principle and Faculty is the Object in its Sâ—ed The Object is the Form and Perfection of the Principle The Object of the Will is Goodness Appearing The Object of Love is Loveliness Loveliness and Goodness both consist in Suâ—tableness which hath its Ground in Unity If there be any Difference between Goodness and Loveliness it is this that as the Flower of Light is the Sun-shine and as Jesus Christ is the Efâ—ulgency the Shine of the God-Head the Brightness of the Glory of God so Loveliness or Beauty is Goodness shining â—ut to attract all Hearts to it Thus Loveliness the Object of Love and Goodness Appearing the Object of the Will agree entirely in One. 3. All their Operations are the same The Affections and Passions are the Motions of the Will All these are Love's Summer or Winter Love in the Seed is Desire Love budding and blossoming is Hope Love in the ripe Fruit is Joy Anger Fear Grief and Hatred are Love in its Opposition to its Enemy which is Enmity alone Love flying from or contending with that which standeth in its way to or would rob it of its Beloved Object But this is spoken in General onely concerning the Will and Love In Particular let us see how the Divine Will and the Divine Love appear to be the same in the Holy Scriptures The Will of God is distinguished by Divines into the Revealed and the Secret Will of God One is the Divine Will in Outward Signs onely The Other is the Good-Pleasure of God in His Heart and in Eternity 1. The Revealed Will of God is Love 1. Tim. 2. v. 1. c. In the first v. of this Chapter you have a Divine Rule that All manner of Prayers be made for All Men. This Rule is pressed by a particular Application of it to Kings and all in Authority v. 2. All in Authority what ever their Persons are or their Right v. 3. The Reason of this Rule is laid down For this is Good and Acceptable to God our Saviour This Universal Love wound up to the Highest strain of Spirituality and Divinity in us is a Vein of the Supreme and Divine Good let forth from the Heart of God where the Fountain of Good is and circling thorow our Hearts into his Heart again by Prayer Therefore is it acceptable to God Our Wills are never so in tune to the Divine Will and in consort with it as when the Spiritual motions of our Hearts in the Bosom of the Father are strains of Universal Love The Root of this Reason is discovered v. 4. God will have all Men to be saved and come to the knowledge of the Truth Love is said to consist in this To Will good to any one If this be love to Will good to any Then is it the best and highest love to Will the best and highest good Behold then The revealed Will of God is a Revelation of love to the height God will have all Men to be saved God willeth the highest end which is the best good to the lowest and worst of Men to all Men. That this end may not fail he also willeth the means to the end that all Men should come to the knowledge of the Truth The Ground in which this root of love liveth is the Unity of God and Christ. For there is one God and one Mediatour between God and Man the Man Christ Jesus The highest Unity Is the largest Universality It is in Spirits as in these Heavens which we see the highest are the widest All beneath them lie in their Bosoms The whole nature of things is
a Body of Divine Loves above all Heavens Rom. 8. 28 29. St. Paul triumpheth after this manner I am perswaded thâ—â— neither Death nor Life neither Angels Principalities Powers nor things present noâ— things to come nor heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Jesus Christ our Lord. The Love of God in Jesus Christ lineth covereth all things transubstantiateth all things into the same Divine Love St. Paul mentioneth the nearest things to us the most intimate the most Potent the most Penetrating the most Universal the most comprehending the most Transforming Death Life Angels things Present to come Depth Heighâ—h What cometh nearer what toucheth every Point of our whole Substance and Being than Death Life Angels What more intimate to our hearts and Spirits If none of these can come between the Love of God in Jesus Christ and our Persons then all these by the Touch of this Love must be Tinctured and changed into new Forms into Essences of Love As Sugar is dissolved in a Glass of Wine so Death Life Angels things Presâ—nt things to come heighths Depths every other Creature in this Golden Cup of Divine Love the Glorified Person of Christ is dissolved into Love becometh a Rich Love-Cordial to a fainting Spirit making it to dance and sing for Joy when it was intended a deadly Poyson to it The holy Apostle had said upon this Ground a little before In all these things Sword Famine Persecution wee are more than Conquerours It is plain how we are Conquerours Captivity is carried Cuptive Those Forms and Powers of Darkness of Death which thought to captivate us are themselves Captives to Eternal Life and Love in the Lord Jesus As Saul among the Prophets so the Bitterest the Blackest things which assault the Spirit of a Saint encompassed with this Love of the Father poured forth in Christ uncloath themselves and put on Amiable Shapes of Love sing songs of Love breath forth from every part of them the most Delightful Sweetness of Divine Love Thus this Love maketh us Conquerours But what meaneth this to be more than Conquerours Is there a Joy or Glory above this of a Conquerour Grace coming into Glory Love Reigning after Suffering Is there any thing sweeter any thing greater than this Victory of Love Yes St. Paul saith when he was caught up into the Third heavens into the Paradise there he heard Words which it is impossible to utter This is The Paradise in the Third Heavens the Love of God in the Glorified Person of Christ. This Love transformeth every thing every Creature to this heavenly Paradise Those blessed Souls which by believing enter into this Paradise hear Words of Love Words of Joy Words of Pleasure of Glory from this Love which it is impossible to utter which are too sweet too high too ravishing to be exprest A holy Soul in This Paradise of Love feeleth a Joy far beyond that of Marriage of Conquest of Reigning of Children of any thing named in this World or in that which is to come Thus the Sweetness of Divine Love expresseth itself in its Sweet Efficacy Thus the Purity of Divine Love in Christ is manifest in its Sweetness 2. The Love of God in Christ is most Pure because it hath the greatest Virtue Our Divines express hell after this manner All Diseases Pains Griefs here are Evils by a Tincture onely of Divine Wrath a little Drop of Divine Wrath mingling itself with them Hâ—ll is Pure Wrath. Hell is the Abstract of Wrath the Evil of all Diseases Pains and Griefs abstracted from them and heightned to the utmost So Jesus Christ bare all our Infirmities and took our Griefs though he was never sick On the Contrary all the Good all the Joyes in the Creature are a Weak Tincture of Divine Love The Shadow of St. Peter as hâ— passed along healed the sick All the Sweetness and Pleasure in things here is the Shadow onely of Divine Love falling upon them All the Joy in any heart here is the Shadow onely of Divine Love cast over it The Love of God is poured forth Purely in the Person of Christ. There Love is a Substance no Accident There Love is Infinite being allayed or limited by no mixture Our Saviour in Glory is Divine Love in the Abstract It is a Weak Glance of Divine Love like the Sunshine here below cast upon the Water or a Looking-Glass which maketh the Beauty the Sweetness of all Colours Figures Motions in the Creature It is a remote Touch of Divine Love like the Ends of the Sun-beams reflected in a Burning-Glass which maketh the Pleasantness and Pleasant Properties of all Plants the Lustre Gracefulness Virtue of all Precious Stones and Pearls the Joy of all Relations The Beauty the Sweetness of all Colours Features Motions the Pleasantness the Pleasant Properties of all Plants the Lustre Gracefulness Virtue Life of all Precious Stones Pearls heavenly Bodies heavenly Spirits the Joyes of all Relations are contained Eminently with an Infinite Enlargement an Infinite heightning in this Divine Face This Tree Pearl this Union the Unity the Purity of Eternal Love in our Glorified Jesus O Sinner come cast thy self freely into the Bosom of thy Saviour Here thou fallest immediately into a Sea of Pure Love Open thy Mouth wide enlarge all thy Faculties to drink in the Sweetness of Pure Love pouring itself by Floods and Seas into thee Feel the Transcendent virtue of Pure Love transforming thee thy heart thy Person into a rich clear and heavenly Pearl in this Sea O Saints swim continually in this Sea of Pure Love the Bosom of your Glorified Saviour Feel the Transcendent Virtue of Pure Love dissolving you also into a Sea of pure Love a Sea of Glass and Fire a Sea of Pure Chrystal Divine Beauty without any Spot of Flesh or Earth Darkness or Death a Sea of Pure Chrystal shining and burning with a Pure Flame of heavenly Joyes without any Smoak of Lusts or Passions Obj. how is the Love of God Pure in Christ Is there not in the Lord Jesus a mixture of Love and Wrath He saith of himself in one place All Judgment is given to the Son of Man He adjudgeth to Hell and to Torments as well as to Heaven and to Joys Matt. 25. Jesus Christ is represented as a King upon the Throne in Glory in the Judgment of the last day v 31. He maketh Separation between the Sheep and Goats v. 32. He setteth the Sheep at his Right hand in the Place of Power Honour and Love He setteth the Goats at his Left hand on his Wrath-side v. 33. He passeth the Sentence of Love upon One inviting them as Blessed Ones to the Kingdom of Love prepared for them of the Father in Eternity v. 34. He passeth a Sentence of Wrath upon the other sending them away with a Curse into the Hell fire with the Devils v. 40. How is the Love of God poured forth Purely without
forth as A Spirit as the Eternal Spirit having married the Humane Nature into One Heavenly Form and Spirit with itself Now all the Treasures of Righteousness Life Immortality Love Joy all the Treasures of the God-Head display themselves over the whole Person of Christ entirely nakedly richly to the Height of all their Beauties and Sweetnesses as Flowers full-blown in Spring as Fruit-trees laden with ripe fruit in Autumn Who now can express the Joys when a Naked Heart meeteth with its Naked Jesus when both have cast off their Vails One from his Face The other from his Heart It is the same Blessed hand of the Eternal Spirit which taketh off the Vails from Both dropping Myrrhe a heavenly Sweetness Purity and Immortality as It taketh them off The Reflection of the Face of God upon the Face of Moses on the Mount cast a Divine Lustre and Beauty which remained upon it He came down into the midst of the People bringing a Heaven in his Face along with him But they could not bear the Brightness of this Naked Beauty He therefore casteth a Vail upon his Face So they remain in Darkness their Minds are blinded until Wrath cometh upon them to the uttermost This is an Example unto us upon whom the Ends of all Fore-going Times and Actions are come Behold the Lord Jesus is gone up to the top of the Mount He is ascended He is Glorified with the Father with that Glory which he had with the Father before the World was As a Spirit he cometh down again to us in the Shining Form of this Spiritual Uncreated Eternal Glory Wo to you who cannot bear the Brightness of this Appearance who cannot look stedfastly upon the Naked Face the Naked Form of the Lord Jesus this Spirit To you he casteth a Vail over his Face and as he casteth a Vail over his own Face he casteth a Vail over your Hearts To you now he cometh as a Thief in the Night bringing Darkness and Doubt Trouble and Terrours Confusion Desolation and Despair spoiling you of all your Counterfeit Jewels false hopes false Joys false Graces false Christ. But you who love and wait for this Appearanâ—e of your Lord and Saviour like Lightning shining from Heaven into your Hearts you who with the single Eye of a Chast Spouse look to the Beloved Person of your Jesus in the simplicity of his Spiritual and Divine Form Blessed are you of the Lord Jesus To you he cometh as a Sun of Righteousness with healing in his Wings Overspreading you with his warm and Naked Beauties Covering your Deformities Curing your Maladies Infusing new Cordials of Immortal Life and Joy into your Hearts Hatching you to Spirituality raising you upon Silver Wings and Golden Feathers to Heavenly Flights with himself To you he cometh Enlightning enlivening Transforming Glorifying Gathering you up into One Spirit One Glory with himself Where this Spirit the Lord Jesus is there is Liberty of beholding of enjoying the Lord Jesus nakedly immediately entirely eternally without any chain clog cloud interposal or interruption There is Liberty of growing up into a Spirit out of All the Vails of Flesh into One Spirit with him O the Joys of a Naked Heart when it meeteth with its Naked Saviour But as it was with the Painter who called to remove the Vail that he might see the Picture when their was a Vail onely painted there The Vail was all the Picture so is it with the hypocrite with the Temporary Believer His Jesus his Heaven is a Vail onely a Vail like that of the Tabernacle finely wrought with Pictures of Angels of Heaven of Jesus but Keeping him for ever from the Face the Bosom of Jesus the society of Angels the Joys of Heaven in the Outermost Darkness His hope is a Spiders Web. The Poison of Death and Hell are bred there I hear a Voice frequently in my Spirit saying to me Cry What shall I cry 1. Cry There was an Ark in which Noah and his Family were safe from the Flood which drowned the World The onely Ark in which Noah the Believer the Child of Rest shall be safe from the Flames which are now ready to devour the World is the Naked Person of Christ in the Invisibility and Spirituality of his Divine Eternal Form 2. Cry The Sound and noise of the Hammers framing the Ark for Noah preached the Righteousness of God the Ruin of the World very near The Sound and noise of the Lord Jesus the Spirit of Life the Spirit of Love in his Naked Person in his Naked Loves and Lovelinesses growing up forming himself in the Spirits of his Saints preaches now a Deluge of Destruction Death and Hell at the Door ready to enter in The Rest and Righteousness of God in his Bosom alone the Rest of God in his Loves the Righteousness of God in his Loveliness 3. Cry As it was in the Days of Noah so it will be now The whole World will go on to eat and Drink to marry and give in Marriage to mock at this Preparation of an Ark at these Discourses of these Endeavours for the Spiritual Person of Christ in the Heavenly Image for the Revelation of him in our Spirits for the Retirement of our Persons into him The whole World will go on in Sensuality and Carnality mocking at the Lord this Spirit the Ark till the day that God open the Windows of Heaven from above and break up the great Deep of Hell from below to cover them with and swallow them up in Unquenchable Flames They say that Seth foreseeing Two Destructions of the World prepared Two Pillars upon which he engraved all Mysteries of Humane and Divine Knowledge One of Marble to endure the Flood the other of Brick to continue in the Flames St Peter speaking of the Flood and the Ark addeth The Like Figure whereunto now saveth us Baptism not the washing away of the filth of the Flesh but the Answer of a Good Conscience by the Resurrection of Jesus Christ from the Dead The Lord Jesus counselleth the last Church Laodicea to buy of him Gold tried in the Fire Gold tried in the Fire no more loseth any thing or receiveth any harm in the Fire but shineth more gloriously The Lord Jesus risen from the Dead and become a Spirit the Fountain of Life is the Gold tried in the Fire of Death and the Divine Wrath. An Ark of Wood saved Noah from the Waters Behold an Ark of pure Gold a Spirit of Immortality and Glory which shineth with greatest Glory in the midst of the Everlasting Burnings This is our Jesus who saveth us from the Fire which is already Kindled and burneth upon the World which will immediately raise itself to a Mighty Irresistible Flame Blessed are you who enter into this Ark of Gold and shut your selves up into It. Here you shall lie upon beds of Love as in the Marriage-Chamber in the Bosom of your Bridegroom encompassed with Songs of Joy while the Fire dreadfully devoureth all without
if thou refuse and murmure nevertheless this Assisting Love will take thee into Its Bosom and bear thee and carry thee along with It in Its own Way laid out and lifted up in Heaven in the Spirit into Eternal Joys If we believe not yet is He faithful and cannot deny Himself God is Love He cannot deny Himself in the unchangeablness of His Divine Essence which is Love He is True and faithful to the unity and simplicity of his own naked Being which is Love in the midst of all our changes unbeliefs unfaithnesses 3. There is poured sorth from the Heart of the Father in the Bosom of our Glorified Saviour The fulness of all finishing Love I know no Scripture which displayeth the finishing Love of God in Christ with more sweetness riches and fulness than that Ephes. 2. v. 4 5 6 7 8. You have here Love under several names in five verses repeated six times Mercy Love Grace Grace Kindness Grace You have it brought in with Magnifying Titles Rich in Mercy Great Love Exceeding Riches of Grace The Salvation of a Saint is here presented to us as a rich Piece of fine Enamelling First the Ground on which the Enamelling lieth is Gold Then you have the rich Enamel upon the Gold Lastly some beautiful Picture is formed in the Enamel Such a piece of Divine Work is a Saint 1. The Ground of the Work is Pure Gold Pure Love Preventing Love God doth all from Rich Mercy for the Great Love wherewith he hath loved us v. 2. 2. The rich Enamelling upon this rich Ground of Love is Love too All the Work is a curious close and fine Enamelling of Divine Love upon a glorious Ground of Love You have this brought in and doubled v. 3 8. By Grace ye are saved 3. The Beautiful Picture formed in this Enamel of Love upon a Ground of Love is the Heavenly Face of Divine Love naked entire in all its Lovelinesses and Glories to ravish all Spirits into a delightful Admiration That to the Ages to come might be shown the Exceeding Riches of his Grace v. 7. This is the End of God in Christ. He draweth upon the whole Person of a Saint the Heavenly Form the Divine Figure of Love as Love is God of Himself as God is Love He draweth this Divine Figure of Love in all its Riches in those Riches of Sweetness Loveliness Glory which exceed which transcend all Degrees all Capacities all Understandings in the Creature He doth it to this end that the Father the Lord Jesus all Angels and Spirits all Creatures in Ages to come that is in Eternity may see with Extasies of Joy and Wonder the Entire Form of Divine Love in its most naked most lively richest Beauties figured upon and shining in the whole Person of a Saint from one end of his Story unto the Other Do you not discern the Finishing Love of God in Christ making All perfect in Eternity The Ground of the Work of God in a Saint is Love It is all inlaid in every point of it with Love It is All Overlaid with Love When St. Paul had gone through the Particulars and several times declared All to be Grace Pure Love after all that he wrappeth up all over again in Grace in Pure Love By Grace ye are saved v. 8. A Saint is like a Gold-Watch in a Gold-Case A Work of Love in a Covering of Love as rich as the Work If you go never so low all thorow a Saint to the Nethermost parts of the Earth to his lowest Foundations All is Love If you search into the Heights of Eternity above him round about him All is Love Comprehending Crowning Love You will see the Fulness of the Finishing Love of God in Christ yet more clearly if you consider Three Things set before you in this Scripture 1. It is Love which is the Supream Sun of Eternity which generateth us to a Divine Birth which infuseth a Divine Principle of Life into us and awakeneth it in us For his greatest Love wherewith he hath loved us he hath quickened us v. 4. 5. This is Pre-venting Love It is Love which maintaineth carrieth on floweth forth into the Stream of Divine Life in us from the Beginning to the End By Grace ye are saved He hath raised you v. 5. 6. The Way of a Saint is a Continued Resurrection Every Moment is a New Resurrection every Resurrection supposeth a Death The whole Way o a Saint from the First Incarnation of Christ in him is a Contexture of Deaths and Resurrections Divine Lights of Life and Shades This whole Way of a Saint the Deaths as well as the Resurrections the Shades as well as the Lights are Divine Grace Pure Love Love putteth on the form of Death and shineth thorow it Death putteth on the Form of Love and shineth in it This is Assisting Love It is Love which setteth us down in Heavenly places Love maketh itself a Heaven of glory and bliss a Kingdom of Joy a Throne of pure Gold a Crown of Immortality This is Finishing Love They are the same Riches of Mercy the same Greatnesses of Love which shine forth in our hearts at our Regeneration at every Resurrection and in Heaven at our Glorification God rich in Mercy for his great Love hath quickened us raised us set us down in Heavenly Places All is the Same Love the Seed the Tree the Blossom the Fruit. 2 All the Steps in the whole Way of a Saint from the Beginning to the End are so many Love-Unions He hath quickened us together with Christ v. 5. He hath raised us together with him He hath set us down together v. 6 Every new Step in Grace or Glory is a New Love-Union Every Act of Divine Life is composed of a Blessed and Beautiful Trinity of Divine Loves 1. There is the Lord Jesus That Spirit which is the Supream Love the Essential Image the Eternal Son of That God which is Love the Bridegroom and Beloved of a Holy Soul 2. There is the Spirit of a Saint the Sister the Spouse the Love of this Love this Bridegroom Spirit of the same Spirit Love of the same Love sprung from the same Root formed into the same Image and Tree bearing the same Fruits of Divine Love 3. There is the Holy Spirit the Marriage-Dove the Marriage-knot the Love-Union between these Two Divine Loves Thus every Act every Moment of a Saint's Life is a Divine Trinity of Heavenly Eternal Loves coming forth in a New Dress suitable to each New Moment 3. All the Parts of a Gracious or Glorious Life are acted all the Forms and Moments of the State of a Saint His Beginning Progress End are acted and comprehended in the Pure Element of Heavenly Love in the Divine World of Spiritual Love in that Great and Glorious Deep into which all the Fountains of Love in the whole God-Head in the Heart of the Father are broken up and pour forth themselves in the Glorified Person of the Lord Jesus He
hath quickened us together in Christ v. 5. He hath raised us together made us to sit together in Heavenly Places in him v. 6. Thus you see the Absoluteness the Compleatness of Finishing Love as well as of Preventing and Assisting Love You see the Finishing Love of the Father poured forth with all Fulness in our Blessed Saviour You see Divine Love in the Bosom of your Beloved Alone Beginning Alone Continuing the Work of Grace Alone in the Purity Power Simplicity of Free Grace Finishing Perfecting All in Glory I will make this clear to you by One Scripture more 2 Tim. 1. 9. he hath saved us not according to works which we have done but according to his own Purpose and Grace given to us in Christ before the World was Who hath abolished Death and brought Life and Immortality to Light by his Appearance in the Gospel Behold this Heavenly Sight Believe rejoyce and wonder A Saint is a Spiritual Building of all Heavenly Graces and Glories It is entirely composed thorowout of Free Grace of Pure Love The Foundation of it is laid in the Fair Colours of Divine Love all the Rooms the several Stories the Furniture the Riches the Entertainment is of Pure Love The Roof is laid with the Precious stones of Pure Love The whole Work of a Saint's Salvation the Materials the Form the Proportions the Measures of the Whole and of every Part are Free Grace Pure Love He hath saved us according to his Purpose and Grace given us in Christ before the World was That Word Purpose signifieth properly the Fore-laying of a thing This Divine Bâ—ilding of Love this Heavenly Frame of Life and Immortality which is the True Form of a Saint was set up in the Glorious Person of our Jesus from Eternity All that is done in time is the unvailing and Discovery of this Heavenly and Eternal Building by Degrees according to the Measure of the Appearance of the Lord Jesus in us in whose Person and Spirit this Frame standeth as a Living Precious Corner-stone out of which it is grown up as a most pleasant Situation which encompasseth it on every paâ—t This Palace this Temple of Divine Love of Light of Life of Immortality is Eternal in the Heavens in Christ. Time Flesh Sin the whole Work of this Creation are a Vail of Darkness and Death cast upon It. As Jesus Christ shineth forth upon the Soul in the Gospel he casteth off this Vail he abolisheth this Death he discovereth and bringeth forth into the Clearness and Sweetness of Its own Divine Light this Divine Frame of Life and Immortality which is the True Saint the New Jerusalem the Bride the Lamb's wife coming down out of Heaven with her Beloved ready trim'd How manifest how full is the Finishing Love of God in Christ The whole Being of a Saint is a Building where all the Materials the Work the Finishing is Pure Love Pure Love finished all its Works in this Building before it began the World from Eternity and set it up in the Person of Christ. Pure Love cleanseth it from the Dust of Time the Filth of Flesh and bringeth it forth into the clear Lights of Grace of Glory which are the Brightness of its own Spiritual Beauties in the Evangelical Appearances and Out-Shinings of Jesus Christ. Use 1. Receive the Love of God in Christ. 2. Resign your selves to the Love of God in Christ. 1. Receive the Love of God in Christ. It is a sweet and easy work For this Love giveth reception to itself in the Soul When the Sugar taketh in the Wine In truth the Wine into which the Sugar is cast or which is poured upon it worketh itself into the Sugar then melteth and dissolveth it into One Body with itself until you can no more distinguish between the Sugar and the Wine So the Soul lieth in the midst of Divine Love Love in its own way by its own force worketh and melteth itself into the Soul until it have melted and wrought the Soul into One Spirit One Love with itself Divine Love is received into thy Soul as thy Soul is received into thy Body by Bringing it forth New out of its own Bosom by Comprehending it in itself by Forming it unto a Divine Image of Itself by Inhabiting Filling Acting it by Delighting in it as its Daughter Sister Spouse as its self multiplyed Receive this Love which thus receiveth you giveth reception to itself in you 2. Resign your selves to Divine Love This Love worketh all your works all its own works in you and for you all Works of Love and of Loveliness Philosophy teacheth us that all Colours are Light mingled with Shade in various degrees and manners until it break up thorow the Shades and drink up the Shades into One Pure Brightness The Gospel teacheth us that all Graces are Divine Love shining variously and gradually forth thorow the Darknesses of our Spirits until by a sweet and Heavenly Force as the Fire of the Divine Life kindled from the Throne of God it burn out and burn up all those Darknesses Distances Deâ—ilements Enmities into One Eternal Flame of Pure Love of Perfect Joy St. James teachâ—th us c. 1. 4. If Patience have its perfect work it shall make us perfect wanting nothing This is the same thing as if he had said Let Divine Love Preventing Assisting Finishing Love have their Perfect work These will make you Perfect wanting nothing This is the Grace of Patience the Love of God in Christ by its own force insinuating itself into our Souls by its own Charms alluring our Souls tempering them to a harmonious Repose in it a sweet entire Resignation to it until it have wrought out and finished its own Glories upon it Patience hath its Perfect Work when Love hath its Perfect work Love hath its Perfect Work in us when we oppose nothing of the Devil to it when we mingle nothing of our own with it O that I were indeed a Minister of the Gospel Then I should minister the Spirit to you which is Love The Fountain and the Sea of Love Then while I speak of Love you would feel the Holy Ghost in his own proper Form in the Form and Fulness of Divine Love coming down upon you entering into you forming himself in you unto a Free Reception of himself a Full Resignation to himself until he had Finished his own most Lovely Form of Heavenly Love in you Use 3. Be aware that you must receive the Love of God in Christ thorow Death St Paul admonisheth us that as many as are baptised into Christ are baptised into the Similitude of his Death Rom. 6. 3. If we will be baptised into the Love we must be baptised into the Death of the Lord Jesus When Moses son was circumcised Zipporah his wife said to him A bloody husband hast thou been to me Some interpret the Words as they run in the Hebrew Thou hast been to me a Husband in Blood So they are the Solemn words
the Creation the Living Creatures in the Chariot are the Angels of the Thronâ— in the Glory of the Kingdom of the Coronation and Marriage-Day The Firmament the New Heaven is the Glory of the Father The Chariot itself which containeth him in which he descendeth bowing down the Heavens as he descendeth The Lord Jesus himself in his own Glory is Distinct from all these Glories compreâ—endeth them and rideth forth in them This is that Image in which he shall appear at the last Day as a New Creator and a New Creation making all things New as the most Entire most Naked Image of the Invisible God in all his most Pure and most Invisible Glories as the First-born of the whole Creation in general and of every Creature in Particular as the Whole Creation in its Virgin-State in its Ideal Glory while yet it sprung up out of the Bosom of God and stood onely in the Bosom of God and was a Sister-Spouse to the uncreated Beauty This is that Testimony of Jesus which is the Spirit of Prophesy That Divine Presence that Word of God which came to all the Holy Men of old in the Light of which as in the Glass of Eternity the First and Supreme Truth they saw Visions dreamed dreams and spake of him This is the Chariot of the Princes of the Saints in the Glory of the Spirit 4 Qu. How doth the Soul of the Spouse make her as this Chariot of her Princely People or set her in it Answ. The Soul of the heavenly Bride is her Lord her Life her Love her heart her True Self her Beloved her Jesus He descendeth in his Chariot and taketh her up into it He appearing in his heavenly Image composed of the Glory of his Father his own Glory the Glory of all his holy Angels which is his Chariot as he appeareth in her translateth and transfigureth her into the same heavenly Image She also is now become a Chariot made up all of the same Glories with the same Jesus the same Queen the same Company of Princes riding together in it The Soul of the Bride is also Faith the 〈◊〉 of God the Divine Nature the Spirit in a Saint This Divine Life in a Saint by a Descent of the Lord Jesus upon it in a moment ere a Saint is aware he knoweth not how both taketh him up to set him in this Chariot and Transformeth him into it I have onely prepared you by all this for the Application of the Scripture opened by us to our present purpose that we may take in with a greater Sense with a Deeper Impression the Comfort and Joys of Finishing Love making Perfect its most Beautiful Works and Displaying its most pleasant Strengths in our Weaknesses Ere I was aware my Soul made me as the Chariots of my Princely People or set me in them Hearken to me my Brethren Is there not among you a Poor Believer a Mournful Saint which hath long prayed long sighed for a Clear Sight of Jesus Christ a Sense and Seal of his Love Sweet and Constant Communion with him To this Soul I now speak Perhaps after all this thou art embracing the Dunghil of Distrust and Despair Perhaps thou art sitting upon the Dunghil of some Fleshly Lust or Earthly Care of Covetousness or Lasciviousness Vanity or vexation Now in a moment which thou thinkest not of ere thou art aware Jesus Christ in the Divine Brightness of some heavenly Truth flashing like Lightning in upon thy Spirit may descend may discover himself in his Heavenly Image with his naked Glories naked Loves to thee Now are thou art aware he may make this heavenly Image at once a Laver of Precious Blood in which he washeth Thee white as the Light itself from every Spot a Chariot of heavenly Princes in which he cometh down to Thee upon thy Dunghil taketh Thee off from thy Dunghil to ride with him in the Fellowship of all Immortal Spirits while all the holy Angels bear Thee up and carry Thee on upon the Firmament of the Father's Glory at the side of thy Beloved whither the Mind of the Spirit is for Thee to go Ere thou art aware the Lord Jesus can change thy Dunghil can change Thee into a Divine Chariot of Eternal Spirits in which he will ride forth with Thee thou shalt ride forth together with him having his Loveliness in thine Eye his Love in thine heart thorow all Forms of things Light and Darkness Life and Death as thorow various Fields differing Regions of Spiritual Beauties and Delights in the Vast Continent the Vast World of the Divine Nature Thus comfort thy self against the Discouragements of Life with the Fulness of Divine Love â—inishing Love in the Glorified Person of Christ which maketh Perfect its Strength and Sweetness in Weakness and Enmity which giveth Thee the Desire of thy Soul thy Jesus most clearly most dearly into thy Bosom when thou lyest locked up fastest in the Bosom of the Strange Woman oâ— This Strumpet and this Witch the Hellish Darkness cloathed with Figures of Fleshly Softnesses Sweetnesses Lights and Treasures Gen. 28. 11 12. Jacob had pursued the Spiritual Blessing the heavenly Birth-right and had obtained the Promise the Purchase After all this he flyâ—th alone as a Banished Person from his Father's house He is benighted in an open field He lieth upon the naked ground He hath under his head for a Pillow a Cold Hard Stone Now Finishing Love maketh Perfect its Strength in this Weakness giving him now the Evidence the Pledge the First-fruits of that Spiritual Blessing that heavenly Birth-right which he had a Promise of and a Title to Now Heaven is opened to the Eye of his Spirit in a Dream A Ladder â—â—acheth from Heaven to Earth One End of it resteth on the Bosom of God above The other End standeth upon the Ground at his head below Angels descend and ascend upon the Ladder He awaketh and saith This is none other than the Gate of Heaven the house of God and I was not aware of it The Stone on which he lay is now anointed and becometh a Pillar and Altar a Figure of Jesus Christ in all his Divine Loves and Lovelinesses Jacob is in every holy One. Hear this you broken hearts You complain We have tasted something of the Sweetness of Preventing Love if this be Preventing Love to cast in upon our Spirits gracious hints and hopes of Spiritual Blessings and heavenly things when we sate in the Shadow of Death and did not so much as know or Believe that there was a Spirit a Heaven We have also tasted something of the Sweetness of Assisting Love if this be assisting Love to help us to carry us on for a wearisome length of time with sighs and groans unutterable to cry for the Revelation the Possession the Fruition of these Spiritual Blessings and heavenly things in the Foretast of them But O! where is Finishing Love Now instead of this behold we are benighted with Darkness of Spirit
Corruption These burthened Spirits groan for the Dissolution of this Tabernacle But how Not that we would be uncloathed but cloathed upon with our house from Heaven not to be found naked but to have Mortality swallowed up of Life St. Paul expresseth the meaning of the Unutterable Groans with which the Spirit of Supplications maketh Intercession in the Saints They would not be uncloathed of the Spiritual Image which they put on at the New Birth They would not be uncloathed of the Natural Image which they put on at their First Birth They would never no not for a moment be found naked of any thing of that Life Light or Sweetness Heavenly or Earthly which belong to either of these No they groan to have these cloathed upon with that their Buiâ—ding from above to have not onely their Immortal and Inward but their Outward and Mortal Part itself swallowed up into Life Life itself in its Purity in its Perâ—ection in its Spring which is Eternity 3. The Workmanship of God in a Saint is wonderful and indeed Divine in this Now he that hath made us for this or he that hath wrought us unto this is God St Paul assureth every Saint that his Groans are heard and answered from the Workmanship and the Workman We read in the Canticles that the Thighs of the Princess and Bride are as Jewels the Work of the hands of a Curious and Faithful Workman So the Word in Hebrew signifieth The Spiritual and Natural Life the Whole Frame and Composure of a Saint Inward and Outward all are Mysterious Jewels wrought by the Divine hands of God himself as a most Curious and Faithful Workman as a most Skilful and Firm Piece of Work They are by an Unexpressible Wisdom and Love framed unto this that the Substance of these Jewels should never fail the Vertue never decay the Lustre never fade no not in Death itself but then most of all grow bigger and brighter more Pure more Perfect more Powerful by being drunk up into Eternity as the Waters of a fine Spring are drawn and drunk up by the Sun 4. The Earnest of the Spirit Who hath also given us the Earnest of the Spirit The Eternal Spirit in the Immortal Soul and Mortal Body of a Saint The Eternal Spirit in which a Saint possesseth Soul Body things of Faith of Reason of Sense This Spirit is to a Saint an Earnest both a foretast and a seal of this truth that both the Soul and the Body of a Saint in Death are like the Spice in the Golden Censor or upon the Golden Altar in the Temple which is the Glorified Bosom of Christ. Both lose nothing of themselves but change into a more Spiritual and Divine Form in which they ascend and carry up all their Preciousness all their Pleasantness with them like the Pillar of Smoak from the Altar perfumed with all the Spices of the Apothecary in which those Spices themselves with all their Sweetness and Vertue go up refining and enlarging themelves till they rest and spread themselves in the Bosom of Heaven How Curious and Sure a Workman is Jesus Christ is the Love of the Father in the Death of a Saint O the Freedom O the Fulness O the Skill O the Faithfulness of Finishing Love in the Death of a Saint O Believers Preventing Love hath brought you out of Aegypt out of the Servitude to your Lusts and the God the Spirit of this World Assisting Love hath carried you along thorough this Weary Wilderness your Conformity and Fellowship with the Lord Jesus in his Sufferings Be of good Courage Your Cloaths shall not wax old Nothing of you shall fall in this Wilderness You shall certainly come into the Good Land the Land of Promise the Land of Rest the Land flowing with Milk and Honey with Life and Peace Immortality and Immortal Pleasures Finishing Love in the Glorious and Immortal Person of your Beloved like the Ark before the Israelites shall lead you thorow this Jordan thorow Death on the Dry Firm and Pleasant Land of Life itself Not so much as any single Drops of any Dark Waters shall sprinkle themselves upon any Parts of your Garment The clear Streams of this Beloved River shall stand on heaps on each side of you as Christal or Diamond Rocks as Lights Prospects and Guards of Angels while you pass When You are weakest under the Pangs of Death the Finishing Love of Christ in Power your Glorified Jesus in the Power of his Finishing Love shall rest upon you shall spring up in you at once to comprehend you and enlarge you to Cloath you upon and to transform you within Nothing of the Graces and Joys of your Inward Man Nothing of the Beauties and Delights of your Outward Man shall be divorced from you or darkened in you Like a Heaven of Stars they may pass under many Clouds But under all Clouds they shall go on shining still and increasing their Lustre When they seem to be extinguished in Death they shall be only drunk up into that Pure Light of Life which is Invisible to all Mortal Eyes by its Fineness and Fulness of Glory They shall disappear onely by the Degree of heightning He who hath wrought us unto this is God The Sweet Colours of a fair Summer-Morning in the Sky are so made that they fade not but go on changing to fair and fresher Colours still until they all vanish into Pure Light For These Colours are all the Light of the Approaching Sun figuring itself in divers degrees into Different Forms of Beauty till at last It Break up into the Full Glory of unmixt Light by the immediate Presence of the Sun appearing with the unclouded Brightness of his heavenly Body In like manner all the Excellencies Entertainments and Joys of a Saint in his Immortal and Mortal Part The Immortal and Mortal Parts themselves of a Saint thorowout are so framed by the Father of Lights and Loves that they can never fade nor pass away but in the moment of Death itself are cloathed upon from above with a Brighter a Diviner Form and are swallowed up into the Abysses the Incomprehensiblenesses of Eternity For God is Love A Saint is a Birth of Love A Seed of Divine Love springing up in his Outward and Inward Man Forming itself into a Body and Spirit into all the Powers Pleasures Objects Relations of Both. Divine Love is the Substance and the Sap The Matter and the Form in all A Saint in his Essence and Operations all Entirely is a Plant of Divine Love Death is the Ripening of the whole Plant all over into the Perfect Fruit of Pure Love of Finishing Love In this Form It can be seen felt tasted no more but by the Pure Eyes Embraces and Mouth of Divine Love God hath also given us the Earnest of his Spirit for this Tell me now you who have received the Spirit What do you see what do you feel when you are blessed from on high with any fresh Anointing
drop upon your hearts four brief exhortations 1. O that all Men would love the King of Saints the Lord Jesus It is he alone who subdues the King of Terror that is Death and is more than a conqueror over him making him the King of delights He changeth the Region and Kingdom of Death which is the Principality of the Devil into the Kingdom of God which is Righteousness Peace and Joy in the Holy Ghost 2. Set a value upon the union with the Lord Jesus by faith Ask seek dig for this by day and by night in Prayer in the Word in the Society of the Saints in every ordinance in every creature that you may believe in the Lord Jesus and that you may be united to him by believing Let nothing discourage you in this pursuit and expectation The Lord Jesus hath given himself for you even unto Death that you may be his in the sweetest and most intimate union He giveth himself to you in his life of Glory that he may be yours by an immediate and entire union He giveth his Spirit to you to be the Maker and the band of this union to work faith in you and make you Believers He is now with you now in you in the fulness of his merits righteousness glory love and Spirit Now this moment open the Eyes of your minds and behold him in the midst of you open your hearts and take him in cast your selves into his open arms and heart cleave to him by believing So even this moment shall your Souls and Bodies both which are naturally the Members of this Harlot the Flesh and the World which are naturally Dens of Thieves and Devils become the Members of the Lord Jesus and the Temples of the Holy Ghost The Lord Jesus shall be in your Body itself as in a Member of himself a Fountain of living waters even in Death and in the Grave making it there a Paradise a Garden for God and for all blessed Spirits The Holy Ghost shall be not only in your Souls but in your Bodies also as in his Holy Temple even in the darkness of Death itself filling it with his Glory and moving over it with his Doves Wings the Wings of Eternal Love 3. Make it your chief work and end to grow in the knowledge of the Lord Jesus What care and pains do we take to grow in riches yet riches profit not in the day of Wrath. To know him is eternal life With what diligence do we pursue the wisdom of this world Yet saith Solomon as dyeth the Fool so dyeth the wise Man If thou gain and grow in the knowledge of the Lord Jesus this is a wisdom which will make thy Soul and Body both shine with a Light of Glory and Immortality even in Death itself Solomon saith that when understanding enters into our Souls wisdom will be sweeter than hony to our tast O what new tast and rellishes of new and unexpressible sweetnesses doth the Soul still meet with which is still growing in the knowledge of our Lord Jesus What a sweet tast and rellish of Death beyond all the delights of Life doth the knowledge of Jesus Christ give unto us representing it as a Feast of pleasant things to our Bodies also as well as to our Souls When thou understandest the fellowship and vertue of Christs Death in thy Death thou shalt see Death in thy Soul and in thy Body as the Carkass of a dead Lyon torn in pieces by that true Samson the Lord Jesus whither the Father himself and Christ and the Holy Spirit with all the blessed Angels resort as Bees to their Hive laying there their Hony and their Hony-comb for thee to eat 4. O you that are Christs love Death Death is now become but a shadow of Death True life with all the joys of life vails itself beneath that shadow If you knew the love of the Father the Glory of the Lord Jesus the joys of the Holy Ghost in Death if you knew what the Death of a Saint were how precious you would ask it continually of God that he would hasten it in the time thereof You would cry out continually as Sisera's Mother did why doth his Chariot stay Death is not now a shadow of Death but a living delightful and divine shadow cast from the glorious face of our Lord Jesus under which our Souls and Bodies lie together as in a sweet and divine sleep in his Bosom in which sleep all the joys and glories of Heaven and Eternity are present with us as a divine Dream out of which we wake at the Resurrection finding all to be true eternally true and the sweet shadow and dream themselves swallowed up into a bright clear and full enjoyment Thus according to St. Pauls Language doth the very Body of a Saint when he dies sleep in the Lord. Thus is death to the Soul and Body of a Saint as the Curtains of Purple round about Solomons Bed where the Saint lies now in the embraces of the true Solomon himself the King of Righteousness and King of Peace or round about the Chariot of Solomon which had within it a Throne of Gold and was paved with Love As the Sun by its influence forms a precious Mine of Gold in the bowels of the Earth which afterward being taken out and separated from its dross becomes pure and incorruptible and is made a Crown for the Head of a great King so the Lord Jesus by his Spirit frames a new a heavenly Soul and Body in a Saint which are both his precious Members his Temples of Gold But while this life lasts they are in this Body of Sin and Death as Gold in the Oar. In the moment of Death the Lord Jesus takes them both out separates them entirely from the dross of all earthliness and carnality makes them pure and shining Diadems in the hand of God 2. Propos. The whole Person of a Saint in Soul and Body at the moment of Death is gathered up entirely into a Spiritual Principle and so into a Spiritual Sense and so into a Divine Life and Peace This followeth of necessity upon the former Proposition which I have already proved by the Scripture For if a Saint in Death be gathered up entirely out of a Carnal Principle he is gathered up entirely into a Spiritual Principle There is now no middle between these two We read in Scripture of the divided state of a Saint between freedom and bondage liberty and captivity the War between the Spirit and the Flesh while he lives on Earth Accordingly we meet with exhortations to abide in Christ to walk in the Spirit if we live in the Spirit But when a Saint dies we read of him and that with a peculiar relation to his Body that he sleeps in the Lord that he sleeps in Christ. O sweet and full expression O beautiful and blessed State Now is a Saint with his Body as well as his Soul alone in Christ entirely in Christ for
these so far as you stand in a Spiritual Principle are as another Heaven the Heaven of Heavens the Pallace of the great King which he fills with his Glory where he heeps his Court sits upon his Throne 3. The Saints have communion with God in his Temple In the Temple was the Golden Mercy-Seat There saith God will I commune with thee This was overspread with Cherubims of Glory as St. Paul calls them These Cherubims covered this Golden Mercy-Seat with their Wings and so made the State or Glory about the Throne This is therefore called the secret of the most high and the shadow of the Almighty where a Saint is said to dwell and to lodge Hear O ye Saints what glorious things are spoken of your Bodies be Spiritual and behold in these Temples the Golden Mercy-Seat which is the glorified Person of Christ and the Cherubims of Glory covering it with their Wings and God here upon this Golden Mercy-Seat the glorified Bosom of Christ from between the Wings of the Cherubims ready alwaies to commune with you yea taking you up upon this Golden Mercy-Seat within the Wings of the Cherubims to commune freely with him at all seasons in this secret of eternal safety rest love joy and glory This Temple is the Body of a Saint while he liveth below but now it is in too great a degree covered with a cloud of Flesh filled with the smoak of the Spirit of this world that a Saint too rarely enters into this Temple of the holy Ghost in his own Body and more rarely seeth with any degree of clearness the Glory or heareth the voice of the blessed Spirit there What joy is it to think in what a purely sacred and Divine Temple in what a clear and shining Pallace of the eternal King in what open and unstained unvailed visions of Divine Glory in what a secret in what a presence of glorious Angels and Eternal Spirits in the midst of what sweet overshadowings dear encompassings naked outshinings of the Eternal Spirit in what most blessed most ravishing Communion of Eternal Light Life and Love with this Spirit in what sight and embraces with what kisses of incomprehensible Beauties in the sound of what words what salutations what wooings what expressions of the highest Loves and Joys from the Eternal Spirit a Saint finds himself even in his own proper Body in the very moment of his Death when departing out of this Life at once he departs for ever out of the Fleshly Image and the Spirit of this World 4. The Divine Presence and Glory was the defence of the Temple Esa. 4. 5. There is a Prophesy concerning the times of the Gospel expressed by figures taken from the state of things under the Law And the Lord will create upon every â—welling place of Mount Sion and upon her Assemblies a Cloud and smoak by day and the shining of a flaming fire by night For upon all the Glory shall be a defence or a covering When the first Temple was to be destroyed the Prophet Ezekiel saw the Glory removing off from it afterwards when the second Temple was near its end a voice was heard in it saying Let us be gone from hence which was understood to be the voice of God and of his holy Angels with all those invisible companies and Ministers which made up the Glory of the Divine Presence as Nobles Officers and Guards make up the Court of a King O Saints why do you fear for your Bodies hidden Conspiracies or open force diseases the fury of the Elements the malice of Men or Devils These Bodies of yours are the Temples of the Holy Ghost Here are the Holy Assemblies of all the Heavenly Company in the unity of the Spirit whose Temples your Bodies are Of these it is Prophesied to these it is promised that God will create upon them a cloud and a smoak by day the shining of a flaming fire by night Upon these the Glory is a defence or a covering God himself with all his holy Ones his Angels his Watchmen his ministring Spirits is this Cloud this Glory which is the defence and covering upon your whole Persons your Bodies as well as your Souls both have together with Christ a hidden Life a secure Life in this secret of God within this covering of this Divine Cloud Flame and Glory From off these Temples of your Bodies this Glory never removes From within these Temples of your Bodies this heavenly Company never departs for as much as the union in the Spirit of Grace under the Gospel is Eternal Thus the Bodies also of Believers in this Life are the Temples of the Holy Ghost All things in them here are divine Figures of a divine Glory They are filled and covered with the Glory itself They are the seats of the freest Communion with this Glory being the Temples of the God of Gods and so the Pallaces of the King of Kings All this is true of them here as they stand in a Spiritual Principle and in union with Christ by the new birth But this Life is a mixt State We stand partly in a Spiritual partly in a Fleshly Principle These Temples of our Bodies are covered with a corrupt Flesh that we can hardly discern their Spiritual Beauties They are too frequently in too great a part filled with a smoak of Hell the smoak of the Spirit of this world that a Believer can rarely enter into this Temple of his Body to behold and converse with the Glory there This is the precious the blessed work of Death in a Believer It breaketh the union it maketh a separation not between Christ and a Believer not between the Soul and Body of a Believer as they are joyned together in Christ by the band and unity of the Eternal Spirit and make one Spiritual Man or Person in Christ but between the precious and the vile between the Carnal and Spiritual Principle of a Saint both in Soul and Body Now in the moment of Death the Soul and Body of a Saint come forth immediately clear and shining Temples of the Spirit the smoak and clouds of the Fleshly Principles and of this worldly Image being for ever driven away from within them and from without Thus you understand St. Pauls sweet and blessed sense of Death when he speaketh of the Body and saith 1 Corin. 5. 1. 2. That we shall not be found naked but be cloathed upon from above with a building of God Eternal in the Heavens which shall swallow up mortality in life Our Spiritual Body which we have in this life by our new Birth as we stand in our Spiritual Principle is this Divine Building sprung from a Divine Root of a Divine Nature or Substance of a Divine Form and Workmanship This is ever in Heaven being inseparably united to Christ and being ever in the Spirit This is Eternal when we die this casts off the Cloud of corrupt and cursed Flesh. This springs forth out of its Spiritual Principle
Death This World with all its Powers and Principalities the life of this World the Cross itself and Death which had so long captivated the Lord Jesus with all the Powers Beauties Joys and Glories of his Heavenly Image binding them in Chains of Darkness within the Dungeon of this Earthly Image whose light is darkness are now themselves in the Person of our Lord Jesus in his Soul and Body together with his Captivity itself carryed up as he ascends and made Captives to that Heavenly Image which they held Captive Here in this Pallace of the Spirit and of Eternity where Darkness itself shines as the Light they are seen as the Captives of the Lord Jesus bound in Chains of Glory spectacles to all the Holy Angels and Blessed Spirits in which the Beauties of Christs Victory and Triumph as so many ravishing Wonders of an Incomprehensible of a Mysterious Power Wisdom Love Glory Divinity subduing all things entirely to themselves eternally shine This honour have all the Saints in their Deaths by the vertue of their Saviours Death by vertue of their fellowship with him and his fellowship with them mutually in their several Deaths all in each Death dying together Where now is the Melancholy of Death and of the Grave It is swallowed up into the Divine Pomp and Pleasure of a most Glorious Victory and Triumph O Saint What fearest thou in Death Or thou who fearest not to be dead why fearest thou to die If thou rejoicest in the Glory of thy departed Soul why mournest thou over thy Body as left behind in a naked and loathsome Prison The act of dying to both is the gaining of a Glorious Victory over the Life and Death the Powers and Principalities of this whole World The passage itself out of this Life is a Glorious Triumph to thy Soul and Body both which with all the Triumphal Ornaments of the Light of Life and Immortality ride forth in the Chariot of the Heavenly Image and the Eternal Spirit over the Spirit and all the forms of this Creation which lie conquered under your Feet In the very moment of your dying all the Powers and Appearances of Nature which rule in the Kingdoms of Sense and Reason are lost for ever so that their place where once they reigned in your Persons knows them no more You sit down upon the Throne of Christ and the Father together with them All the Births Images and changes of time are swallowed up into the bright the beautiful the most delightful depths of Eternity the unfathomable depths of purest Light Love and Joy immediately as Triumphant Conquerors and Kings you are encompassed with the ravishing applauses and shouts of innumerable Angels of Immortal and Glorious spirits springing up and shining forth in all the places of this World where its Light or Darkness Life or Death seemed before to stand You see all these with a Heavenly Musick and Songs of Triumph setting Garlands and Crowns of Victory on your Heads immediately as you pass out of the Light of this Life you see your selves received your Souls and your Bodies both with the most delicious kisses into the Eternal Embraces of the Father and of Christ in that Unity of the Spirit which is the unfathomable center of all Lights Loves and Joys of all beautiful and blissful Spirits created and uncreated All now for ever are filling full your Joys in themselves and fulfilling their Joys in you 4. Scrip. Heb. 2. 14. That he by dying might destroy him who had the power of Death that is the Devil and set them free who all their life time were subject to bondage by the fear of Death The word Power in this place signifieth properly a Prince with a Principality or Dominion This whole world is the Principality of the Devil For the Devil is called in Scripture the Prince of this world All Flesh every thing of Nature and of this Creation is comprehended under that name as it is distinguished from and opposed to the Spirit and the new Creation in the Spirit the Kingdom of God in the Holy Ghost and is the Principality of the Devil All Darkness every shadow every evil of Sin or Suffering of Corruption and the Curse of Shame Deformity Pain Grief and Wrath as all these are expressed in the Scripture and in common Language with every other kind or degree of Evil by Darkness are the Principality of the Devil For the Devil is called the Prince of Darkness Death is the Devils Principality who in this Scripture is called the Power or Prince of Death All this then hath Jesus Christ by dying destroyed in his own Person this World the Principles and Forms of Nature the Life and Images of Flesh every Darkness inward or outward of mind or sense Death itself For all these lie within the Principality of the Devil and are his Region his Kingdom without the bounds of this Dominion all things are Light Life Love Joy Immortality Spirit and Truth As it is Jesus who dies again in the Death of every Saint as the Death of every Saint is the Death of Christ acted over again in the similitude by the vertue of his Death so doth every Saint as he is one Spirit with Christ after the like manner by dying destroy the Principality the Kingdom of the Devil in his Person also For this is said to be the end of Christ in his Death that he might free all the Saints from the fear of Death O Believers Let your Saviour gain his end upon you and end of most tender Love Be no more in bondage to the fear of Death Let the Lord Jesus see the seed of his Death springing up in your Deaths a Glorious and Divine Seed of Life and Immortality springing up in the place of Death and swallowing it up into Victory Lay aside now for ever those melancholy and delusive Imaginations of Death as a separation of those tenderest Bosom-Friends Soul and Body a separation from your dearest Relations and entertainments the delights of your Eyes an extinguishing of the sweet Light of Life a dismal solitude a perpetual Darkness the Confinement of the Body to the nakedness coldness streightness and horrour of the Grave Dust Stones and Bones covering it and ratling over it Worms feeding upon it the Soul naked and alone taking its flight through a vast distance of empty air and space to another place These are the Forms and Appearances of Death to the Dead only Those who follow Jesus Christ in that living and shining way in which he went thorow Death meet with none of these appalling and affrightful Apparitions Let the Dead bury their Dead saith Jesus Christ to his Disciples but follow thou me Understand this O Believers that all Shadows all Forms of Darkness and of Death are from below Earthly Sensual Devilish from the Earth from the Natural Soul and from the Devil as St. James speaks All this Image and sense of things is that Kingdom of the Devil which together
bears Whatever you meet with like a Devil any where that 's a Sin Wherever you see the Cloven Foot of Division or the Horned head of Darkness fly and cry an Apparition from Hell Take then Two Rules which measure out every Sin Rule 1. Every choice of an Act or Object that draws you down out of the Light of God is Sin In the Light of God we worship and love the Supream Beauty we possess the most perfect and purest Pleasures we grow up into the Divine Image which continually appears to us we have all our Faculties fill'd enlarg'd to a Freedom an Infiniteness When we leave this Light we fall down before Idols empty Shows of Beauty so we become Idolaters and Adulterers we mingle our selves with mixt Pleasures Dark Delights so we pollute our selves we are transform'd into every base inferiour Image with which we converse Our Souls are imprison'd in low and narrow Objects where they beat themselves against the walls of their Prison into perpetual vexations Such are the Loves Lusts Ambitions Entertainments of this World The Love of the World is Enmity with the Father Ja. 4. 4. He that casts his eye down upon the Earth must necessarily take it off from Heaven He that sets his Face as if he would go into the Embraces of Vanity must have his back upon the Eternal Glory Rule 2. The Divided enjoyment of any particular Image apart from the Image of God is Sin God is one The Image of God is that in which all things are United He that takes any Piece out of this Image he breaks the Unity he makes a Wound to let in Death and Ruine This makes Fleshly Lusts Sins Man and woman are each to other the Image of God which is One. When therefore they rest not in the bosom of One Another they commit the Sin of the Devil in a Type St. Jude makes the Lustful Sin of Sodom an exemplar Copy of the Sin of Angels Jude 6. 7. The Angels kept not their first state but left their own habitation c. Even as Sodom and Gomorrah in like manner giving themselves over to Fornication and going after strange divers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh c. The Sin of Devils was a Spiritual Whoredom in which they dissolv'd the Unity of the Divine Image and fell into a Diversity of divided Images as into a deep Pit Both are join'd together in Solomon At once he multiplyed Wives and Idols A Converse with the Creatures in Diverse Principles and Images is as the Familiarity of a Man with many Women Fleshly Lust is the proper Image and Fruitfulness of the Devil by which he brings forth himself into this Visible World most Naturally and therefore most Potently most Plentifully Obj. But you will say may we not enjoy the delights of the Creature which is an Inferiour Image Ans. Yes as a Man may have a Conversation with many Women so that he break not the Marriage-Union Thy Fâ—untain must be thine own All delights abroad must be as Streams of this Fountain not divided Springs All other Images must be onely Reflections of this One concentred in it Please thy self to the full with every Content Only let it be no Cloud to cut off but a Christal to take in the Divine Glory that this may shine and flame in them Use 2. Consolation Wretched Man What wilt thou do Hell is sown in thy Nature This is the Paradise which is planted in thee all manner of loathsom bitter venemous deadly Plants The Sap of these is the Life of thy Spirit the Fruit of these the Food of thy Life What shall deliver thee Shall Time No As Nature puts forth itself in thee so these Trees of baleful Woe grow up What shall reskue thee from them Shall Death No When thou puttest off this Natural Image thou must then be transform'd into these Invisible Plants to be everlastingly inclos'd in them to have one Root one Stock one Sap one Fruit for ever with them that is with Devils Is there then no Help There is behold God descends to be thy Saviour He comes by a Two-fold Step and brings Salvation into thy Bosom 1. Step. God comes into our Nature as the Root of each single Person Here he becomes our Jesus making himself a New Seed Out of this Seed he brings forth a New Image of Divinity by which he breaks thorow the Image of the Devil and Nature brings forth Man out of them brings them into subjection to this growing Beauty As the Fuel is dissolv'd into Smoak and the Smoak again breaks up into Flame So the Image of the Devil riseth up out of the Image of Nature shaking that to Dust as it riseth The Image of God again sprouts forth in the midst of the Devils Image First spoiling then Triumphing over and in both 2. Step. God thorow Nature as the Root grows up into single Persons as the Branches Then as the shades of Night flie away before the Ascending Day so as this Divine Seed our Jesus sends forth itself in an Image of Beauty thorow our Souls the Image of Darkness and Death sinks down into its own Place and Principle Love this Jesus then You will love Him when He shall do this And He that shall do it will do it He is the Root and Branch He is a Root which holds every other Root of Pollution and Perplexity c. He will grow up thorow them the Last of All. He is the Branch that is imprison'd in every other Branch of Death and Hell which will at last spread forth itself over All if thou wait for it As the Head of the Devil is Enmity and Despair so the Lord Jesus is an Eternal Root of Hope and Love 2. State That to which the Change is made in our Conversion This is Three-fold 1. The Inward State in Nature 2. The Spiritual State in Christ 3. The Divine State in God 1. The Inward State in Nature The Change is for the most part at first a Conversion or Introversion into this State This needs a Three-fold Explication 1. Explication The Inward State in Nature as it is in itself Man is naturally the Off-spring of God Act. 17. 28. We are all his Off-spring God hath an Inward Glory and Outward Cloathing The Scripture speaks of both these Hebr. 1. It saith of One v. 8. Thy Throne O God is for ever and ever It saith of the Other v. 10. Thou hast laid the Foundations of the Earth the Heavens are the Work of thine hands v. 12. Thou foldest them up as a Garment and they are changed God over-spread his Outward Cloathing with his Inward Glory he possesseth both his Person and his Vesture in One Fountain of Life So both become to him One Life and Beauty Man is in Nature the Off-Spring and Resemblance of God So Man also in his Natural State is composed of a Twofold Image the one Inward the other Outward the one the Image of God in Man the
things The Good at which he aims The Evil from which he flies Desires here are the Attractions of the highest Good the most high God backed by the Impressions of the greatest Evils Sin Death Devils As one draws the Other drive The Soul sees God before her opening a World of new Hopes and Delights She sees Lusts and Furies behind her labouring to overtake her and hold her back from those fresh Glories which are now in her eye This makes her Desires as swift feet as strong Wings to her Now the newly-converted Spirit begins to discover her self by continual violent Breathings and cries towards Heaven How long Lord Now she speaks in Davids tune and tone Psal. 84. 2. My soul longeth yea even fainteth for the Courts of the Lord my Heart and my Flesh cry out for the Living God Grones are now the constant beatings of the Heart Longings and Faintings become the Language of all parts inward and outward Longings after Faintings for the Life of God the Living God 3. Passion Rage 2. Corin. 7. 11. The Corinthians had slept secure in a foul Sin They now awakened by St. Paul give those Testimonies of their Change which he reckons up in this place What vehement Desire yea what Zeal yea what Revenge As a Flood foâ—ming and roaring when it is streightned or swelling and over-bearâ—ng all when it is stopt in its Course So are Anger or Rage Desires multiplied and growing Mighty by Resistance There are Thrâ—e that resist the Soul in her Conversion the Flesh the World the Devil The Flesh lusteth against the Spirit Gal. 5. 17. The Inâ—linations of the Flesh cross and quench the Motions of the Spirit The World infuseth a poyson of Desires and Delights into the Heart which kill Heavenly Loves which infect the Heart with hatred and enmity against God and his Glory James 4. 4. The Friendship of the World is enmity with God The Devil is like a Lyon seeking whom he may dâ—vour 1 Pet. 5. 8. He would draw down our Souls into himself out of the Arms of our Saviour The World works upon us thorow the Flesh in our selves For this is the Property and the Birth of the World in us John 8. 23. Ye are of the World Ye that is they that are Fleshly The Devil prevaileth upon us by the World This is the Body with which he cloaths himself when he comes he is Prince of this World This world is his Power As God Christ and a Saint are all united in the Spiritual part of a Christian So the Devil the World the Flesh are all in one in the Natural part These the Soul at her Conversion now understands to be the Enemies of her Hope the Tyrants over â—â—â—joy the Rubs in the way of her Desires She riseth to a brave heat of Rage and height of Revenge against these Thus she vents her Rage thus she takes Revenge By fastning her own Flesh to the Cross 〈◊〉 her Lord She Crucifies Spoils Triumphs over them all Gal. 6. 14. I Glory saith Paul in the Cross of Christ by which the World is crucified to me and I to the World Nothing now is so sweet nothing so Glorious to this Soul as the Crâ—ss of her Jesus By this she revengeth her self upon her Spiritual Enemy as they treated her Lord her Life that is with Scorn and Despight First she puts them to open Shame She uncloaths them of all their fair Appearances In the face of Heaven in the eye of her Sun her God 〈◊〉 displays them naked in their ugly monstrous Shapes in their loathsom and hateful Uncleannesses Then she nails them by a constant force to theâ—r Paâ—ns and Sufferance till they languish to Death I have gone thorow the Second Order of Passions Hope Desire Rage 3. Order of Passions 1. Passion Lovâ— Love is a Câ—njunction with a Complacency in Goodness God Gal. 2. 20. I am saith St. Paul Crucified with Christ and now I live yet not I but Christ livâ—th in me c. The Holy Soul having stâ—ugled thorow the Streights of Grief and Shame thoâ—ow the Croâ—stides of Hope and Fear having wrestled with the Principles of Nature the Principalities and Powers of this world Fleshly Honours and heights now comes to tast the Freedom and Sweetness of life which is Lovâ— now she knows what 't is to Live indeed to live in the Embraces and mutuâ—l Twiniâ—gs of the Lord Jesus Now she hath no Life but his Lâ—ve now her Lâ—vâ— hath no Object but â—is Liâ—e By this time our Convert is grown up out of a 〈◊〉 to a Spouse-like tempâ—r like her in the Canticles She grows Sick of Love Her Love to God consumes her strength wasts her Life dispossesseth her of â—er sâ—lf Nothing can be Strength Life Self to her save her Saviour only She is â—â—â—ong only when he is present She is happy when he is pleased A man in this State breaths nothing but Affection to God He cries continually as David doth Psal. 18. 1. I lâ—ve Thee The word signifies I love thee dearly tenderly inwardly I twist thy love upon my inwardest and tenderest bowels O my Iâ—sus 2. Passion Hatred Psal. 139. 22. I hate them that hate thee with a perfect Hatred Hatred is the Life of Contrariety Casting out from itself yet Comprehending in it self as in a Chain Conquering to it self its Contrary God promiseth Christ thus much Psal. 110. 1 Sit thou at my right hand till I make thine enemies thy Foot-stool We hold our Foot-stool near us but under us We hold it down yet we hold up and raise our selves by it There is a Twofold Hatred 1. Hatred before Love 2. Hatred from Love Hatred before Love is weak and imperfect rellishing much of self-love Darkness and Hell Hatred from Love is Perfect it springs from the Heart of sweetness it subordinates itself to it it ends in it The Life of this Hatred is Love As the soul at her first Conversion is strong in Love so is she sweet in her Hatred She hates perfectly like a God not a Devil every thing which brings not the Loveliness of her Saviour along with it as a Pass-port She turns away her face from it she sets her feet upon it not suffering it to rise up against the Life of the Lord Jesus within her forcing it to serve his Glory So much for the Third Order of Passions Love Hatred So much for the First Circumstance in our Conversion The Universal Motion in our Passions 2. Circumstance A General Alteration in Practice This Alteration is Twofold 1. A Manifest withdrawing from all Companies and Contents that draw the Soul outward or downward 2. An eminent Delight in all Persons and Paâ—hs that draw the Spirit inward or upward David expresseth both these in himself Psal. 16. My delight is in the Excellent of the Earth As for them that go after other Gods I will not make mention of their Name 1. Use For Discovery Religion is no empty Name but a Real
that if we speak of Wisdom He is Wise if we speak of Strength He hath power if we speak of Glory He is beautiful if we speak of Joy and Delights He is sweet But oh that there were such Hearts in us to set up this God in our Spirits for the supream Wisdom Power Beauty Sweetness I will divide this Exhortation into Three 1. Exhortation Seek the Knowledge of God As our Saviour once spake passionately over the Jews O Hierusalem Hierusalem if thou hadst known the things of thy peace In like passion doth my Spirit breath forth this over you that now read it O Man O Woman If thou knewest the One thing of thy Peace the Knowledge of thy God This is the Chief the only thing the Allthings of thy Peace For when thou knowest him thou knowest Love in truth the Life of Love and this is Eternal Life John 17. 4. This is Eternal Life to know thee Press the knowledge of God upon thy Spirit by these Three Motives 1. Motive The Knowledge of God is the Inlet of all Grace and Comfort Rom. 10. 14. How shall they believe in him of whom they have not heard If Faith be the mother and nurse of a Spiritual Life the knowledge of God is the Father and the Food of Faith and of that If Faith be the Fountain that sends forth the Streams of Divine Strengths and Consolations the Knowledge of God is the Sea that supplies this Spring Rom. 10. 17. Faith cometh by Hearing and Hearing by the Word of God The Word of God is the Image of God which is Jesus Christ. This Word represents itself Three ways Eternally Internally Externally 1. Eternally the Word of God represents itself to Glorified Spirits That Knowledge of God which is begotten upon the Spirit by this Representation is call'd Seeing For it is a Representation in a clear Light as before a man as face to face 1 Tim. 3. last Seen of Angels 2. Internally to men on Earth by the Principles of Natural Reason or by Supernatural Principles from the Spirit or from the Written Word 3. Externally by the outward Creatures by the Senses and Objects of Sense These two last ways of Representation are call'd Hearing or Report For they are Representations of God conveyed thorow the darkness of our Natures as a Voice speaking from behind us from behind the wall of our Flesh. When God is pleased thus to give his Word to put forth a Discovery of himself thorow our dark Principles as by the Hearing of the Ear in our Souls then God in all that he appears to be appears to be Love This Sense of God thus imprest upon the Heart unites it to God makes it to believe him trust itself to him repose itself on him rest in him leave its desires and hopes with him that as He lives so this Heart may live as he works and carries on his own Desire so he may work on this Heart and advance the Happiness of it Thâ—s Faith cometh by Hearing Hear then what Nature without you speaks aloud of God that He is good true just full and free Listen to that report which is made of God by all your Senses by all the things of Sense in the several Languages of their Beauty Power Plenty Pleasure Variety Listen to the inbred voice of your own Reason Hear the clear report which that makes of God that there must be One the First and so the Best of all above All in All gathering up all into himself the Beginning and the End of All. Listen to Supernatural Principles If you cannot hear or understand the language of the Spirit yet hearken to the sound of the Written Word which cries in your Ears God gave his Love and Glory to man before he gave a Being to the World When man had made himself Miserable God gave Himself to misery and death for man God all along quite thorow Time to Eternity carries on this work of making himself wonderful in man and Man a wonder of Blessedness in Him He that stops not his Ears against these sweet Reports of such a God a God of Love cannot but be charmed by them A man that hears this will beleive he will at least cast himself on God and say Whither-ever thou goest carry me with thee Where ever thou stayest be thou my Rest. To thee only O my God to thee entirely O my Love do I trust my self This is the first Motive to the knowledge of God 2. Motive The Knowledge of God emproves and exalts the Soul Psal. 90. 14. I saith God will set him up on high because he hath known my name None can tell but they who have tasted what a Divine Height what a Height of Divine Strength and sweetness there is in the Knowledge of God I will set him on high the word in Hebrew signifies I will seat him in a strong Castle situate on a high Rock Such a Castle is the Knowledge of God for Air Prospect and Strength As a man grows in the Knowledge of God he feels himself lifted up into a Divine air in which purity peace pleasure Angels breath he perceives himself walled in with an assured safety and rest which nothing can reach nothing can shake The Knowledge of God opens a man's Eyes to see Fields of Glory and Rivers of pleasure in the midst of which he is every where together with Horses of Fire and Chariots of Fire which continually plant themselves between him and every Enemy 3. Motive The Knowledge of God preserves a man from Evil. Gal. 4. 9. After that ye have Known God or rather are known of him how come ye to turn back to those weak and beggarly Principles to which ye desire to be in bondage These Beggarly Principles are the Principles of this world in which we lye by nature as in a Prison â—n a House of Bondage where Sin binds us Shame covers us Death feeds upon us What shall deliver us from this Prison this Slavery The Knowledge of God will do it and that alone can do it When God puts forth his own Image in us he then owns us and makes us to know and own him Thus we know and are known by this Image of God living in our Spirits As the Serpent of Moses devoured the Serpents of the Magicians So this Image of God in our Spirits swallows up all the Images and Shapes of this inchanting World which are as Serpents tempting and stinging us casting forth the Poyson of Sin and death upon us This Image presents us with Heavenly Forms plants us in itself cloths us with itself so furnisheth us with Treasure and Armour Now having thus known God and the sweet Freedom of his Love how can we desire or bear to be again in bondage to our former Vanities 4. Motive the Discovery of God shews us all that our hearts cau wish to see Psal. 37. 4. You have this Counsel given you Delight thy self in the Lord and he shall give thee
thy hearts desire Acquaint thy self with the Lord and he shall shew thee thy hearts desire in shewing thee himself What is God Esa. 57. 15. He is the High and Holy One that inhabits Eternity What then shalt thou see in the Discovery of God Thou shalt see Excellency and Joy at their Height and fixt there unchangeable Eternal as Eternity itself without any Change which is the cause of all Loss and Death without any Shadow of Change which makes all Fear and Melancholy What is God See by Jesus Christ who is the Image of God You read of him Ephes. 1. 10. God hath gathered up all things into One in Him What then shalt thou see in the Appearance of God Thou shalt see all those Forms of things which affrighted and opprest thee in Shapes as Delightful as Delight itself For thou shalt see all things in One in Christ. Thou shalt see all Varieties of things in One Beauty as the various Mixtures of that with itself or Multiplications in itself Thou shalt see thy self immortal in a State of full Glory according to that which St. Paul speaks 2 Tim. 1. 9. The Grace which was given us in Christ before the World was Thou shalt see those dear Relations those sweet Contents which thou hast lost and over which thou bitterly mournest breaking thine Heart or which thou fearest to lose and so livest ever trembling in this Fear Thou shalt see all these living together in one Blessedness present before thee in one view never to die never to be lost when once thou seest God in thy Soul For all things live to God Thy dead Joys are still living in him Death itself which kill'd them and threatens thee lives a lovely life there What is God God is Love What then shalt thou see when thou seest God Thou shalt see a pure unmixt absolute unconfin'd Love Thou shalt see all things having their Being in Love because they have their Being in God Thou shalt see all things animated by a Life of Love inspired by a Spirit of Love because God is the Quickning Spirit of all O Sweet Sight To see every thing quickned by Love and so made perfectly Loving every thing clothed with Love and so made perfectly Lovely This he sees that sees God made manifest to him Now as the Woman said of our Saviour Behold a man that hath told me all that ever was in my heart may not we say this of the Knowledge of God Behold a Light in which you shall see all that ever was in your heart to hope wish or imagine Is not this the Wisdom which is sweeter than Honey Richer than Pearl Better for traffick than fine Gold Even the Knowledge of God in the opening of which all delights flow forth all Beauties sparkle all wares of Blessedness offer themselves and press in upon your Spirits Seek then the Knowledge of God in the first and last place in all places for it is in the place of all things This is the first Exhortation 2. Exhortation Let nothing keep you at a distance from God Where can you be so well as in the Bosom of Him who loves you Nay who is Love Nay who is Love to you if you will receive Him For he is all Love Whatever departs from God departs from Love and goes towards Wrath Enmity Hatred take heed how you trust your self to any thing that tempts you from God whatever it pretends It cannot come from Love or bring Love with it It is an Enemy and seeks to betray you by winning you from your sweetest Strength The Blossom of a Vanity or Sin may be fair to the Eye But Hatred is the Root and will be the Fruit. Every thing of Love is of God and carries the heart to God Hatred faith Solomon breeds strife Canst thou look for Peace I say not Pleasure in that Temptation which draws thee down from Love into Hatred 3. Exhortation Walk worthy of God If you be His Sons you are Sons of Love a Love which is untainted with Particular respects a Love which is Invincible by any unsuitableness or opposition a Divine Love Cherish such a Love in your selves shew it to others Let your Love be your Selves as it is in God that you may as soon cease to be as cease to Love Let Love appear wherever you appear like your Selves Let your Love be as Universal as your Conversation Let it be your Nature Let your Love be like Aarons Ointment poured forth upon the Head of things the Godhead and running down thorow all the Creatures to the very lowest Skirts the least of Things Be you Love as God is Love exalteth not itself For it dwelleth with all things as One in One. Love thinketh no Evil. For it looketh upon all things thorow One and judgeth of them as they appear in that One. Love is not angry For Union is its Life and all its Streams are sent forth from that sweet Spring Love is not suspicious For it makes itself One with All and gathers up all into One Principle with itself Love worketh no ill For it possesseth converseth with enjoys each several thing in One. So every thing to Love is Love's Self Thus God is Love Thus be you if you be Sons of God This is to be Perfect as your heavenly Father is 2. Property Life Heb. 7. 16. Who that is Christ was not made according to the Law of a carnal command but the power of an Endless Life A Comparison is made in this Scripture between the Priesthood of Aaron and our blessed Saviour Aaron was a Priest of the first Covenant the Law The Lord Jesus was the Priest of the New Covenant the Gospel He that lives under the Priesthood of the One is a Servant He that lives under the Priesthood of the Other is a Son We have a Threefold Opposition between these Two States the Servile and the Son-like The First Opposition is between Law and Life A Law is something imposed a Compact a Treaty between Two Life is something Inbred A Principle a Spring a Unity The Second Opposition is between a Law-command and a Life-power A Command works by violence and force from without uncertainly A Power of Life works kindly constantly inwardly and sweetly The Third Opposition is between Time and Eternity The Law of a Carnal Command a carnal or Fleshly Command decays and dies it begins and ends in Time as every thing of Flesh doth But the Gospel is the Power of an Endless life He that lives as a Servant under the Law lives in Fleshly Principles which are frail false and fading The impressions which he hath of goodness are made by terrour and work unkindly They are like Images in water dark ever vanishing if they be not maintained by outward objects Ordinances Duties Sermons Books Men. He that lives as a Son under the Gospel lives in a Divine Principle is naturally good If you ask why this man is good against the stream of all earthly
Heart Commune with your Hearts What is the Heart The Heart is the Inward Principle the Life-Principle 1. The Heart is the Inward Principle So you read of the Heart of the Sea Exod. 15. 8. and the Heart of the Earth Mat. 12. 40. Mark 7. 18. Whatsoever thing cometh from without defileth not the Man v. 19. Because it entreth not into thy Heart but into thy Belly and passeth into the Draughts v. 21. From within from the Heart of men proceed Evil thoughts Adulteries c. The Meats which we take in from without reach the Body in all the parts of it and they reach the Soul as it lives in the Body working upon it and making changes in it Both these then are the Belly the Outward Man which is maintained from an Outward Principle and passeth away into the Dust and Darkness But the Heart is more Inward and Immutable It is that which abides in the Invisible part of things and is that Hidden Spring the Principle both of Soul and Body This Heart in the Natural Man is the Spirit of Man in the Spirit of the Devil or in the Spirit of Divine Wrath or rather in both So from the Heart come evil thoughts So St. Iohn saith 1 Iohn 3. 20. If our Hearts condemâ— us God is greater than our Hearts and knoweth all things But if our Hearts condemn us not then have we confidence before God Every man hath in him a Principle more Inward than the Spirit of the Devil which is the Spirit of God as it comes forth into his Spirit and gives his Spirit a Created Invisible Immortal Being in itself among Angels This is that Heart of man with which he is to commune this is the Seat of Justification Or Condemnation The Spirit of Man as it lives above in the Spirit of God according to his Wrath or his Love Or the Spirit of God as it becomes the Principle of Nature a Principle in the Spirit of Man If this Heart condemn us that is the Spirit of God as it is the Principle of our Spirits God is greater than our Hearts that is the Spirit of God as it is in itself above our Spirits hath a greater Fulness of Majesty and Light in itself where it is as the Light in the Sun when as in our Spirits it is but as the Light in the Star If therefore it testifie Wrath to us in this relation in which it is but as a Glance it shall more fully testify wrath against us in that State in which it is the Full Glory As it is a Principle in our Spirits it opens itself truly but imperfectly in a right Sense but in a part only of its own Sense But as it is in itself it knows all things it opens itself to the utmost of its own sense and eternal purpose A man should neither comfort nor condemn himself from the language of his own Spirit as it lives in the Outward Soul or Body and speaks of its own This Spirit should be silent and still But we are to commune with the Divine Principle in us with our Spirits as they dwell within in the Spirit of God For so the Spirit of God and our Spirits are twisted in One make One Heart testify One thing and that truly whether it be for Life or for Death from Wrath or from Love For the Spirit of God and of Man in this Principle are an Image of the Spirit of God as it is absolute and supream in the God-Head But there is a Heart within this Heart This Heart is a Principle of Life or Death Love or Wrath. There is within this a Heart which is the Life-Princiciple and the Love-Principle 2. The Heart is the Life-Principle Prov. 4. 23. Keep thy Heart with all Diligence for out of it are the Issues of Life What is this Heart which we are to keep when we are to deny our selves We are to keep it not with Caution to preserve our selves from it but with Confidence to preserve our selves by it This place of Scripture is like that before it Prov. 4. 13. Where Solomon speaking of Wisdom or Instruction saith Keep her for she is thy Life Jesus Christ as he is in the Spirit is our Life-Principle Colos. 3. 4. When Christ who is our Life shall appear He is the Treasure of our Hearts and our truest Heart For from Him as He is in the Spirituality of his own Person are the Issues the Out-goings of our Life Mat. 6. 21. Where your Treasure is there will your Hearts be also Our Treasure and our Hearts are both with Jesus Christ in Heaven Colos. 3. 1. The Heart is the Treasury of all good things A good man out of the good Treasury of his Heart bringeth forth good things Mat. 12. 35. Jesus Christ is this Heart which hath the Treasure in it For in him are all the Treasures of Wisdom and Knowledge hid Colos. 2. 3. Jesus Christ is the Heart as he is the Head of Man 1 Corin. 11. 3. The Head of every Man is Christ The Head of Christ is God The Lord Jesus as he is the Heavenly Man is the most proper Head and Heart of man the First Principle before all others the most inward Principle lying within and beneath all other Principles the Life-Principle Thus we see what the Heart is 1. Jesus Christ as He puts forth Himself in the Natural Spirit of Man to be the Principle of Nature either in a Power of Wrath or Love 2. Jesus Christ as He is in his own Heavenly Spirit and Person comprehending the Life Perfection and Blessedness of Man in Himself as in a Divine Root or Treasury 2. The Bed This is the Second thing of which we are to seek the meaning We read of a Bed of Tribulation Revel 2. 22. This Bed is a Spirit of Darkness Weakness Woe and Torment We read of a Bed in Tribulation which God prepares for those whom he loves Psal. 41. 3. Thou wilt make all his Bed in his Sickness or Thou wilt turn it the Inside of Peace Love and Glory for the Outside of Pain and Trouble or thou wilt change it from a Bed of Languishings into a Bed of Rest or a Bed of Love We read of Beds of Joy and Glory Psal. 149. 5. Let the Saints be joyful in Glory let them Sing aloud on their Beds In the Canticles there is mention made of the Bed of Christ and His Spouse Can. 1. 16. Our bed is Green There is also Solomons Bed who was a Type of the Heavenly Bridegroom Cant. 3. 7. Behold his Bed which is Solomons threesâ—â—re valiant men are about it of the valiant men of Israel This Bed is the Spirit of the Lord Jesus which shines forth and buds with Sweetness and Beauty which goes forth in the midst of the Angels cloathing itself with those Mighty and Glorious Spirits This Spirit draws the Soul forth from the Tumults of the Flesh takes her off from her own Strength and casts
Superiour and Inferiour One above Another below In that above is the Fountain of Pleasure from thence the stream descends which makes that below ever-green and flourishing with delights Eden signifies Pleasure or Delight which name in another word is given to Christ as he was eternally in the bosom of the Father Prov. 8. 30. I was by him one brought up with him Delights from day to day Jesus Christ in his Heavenly Image in the Substance and Essence of the eternal Light is Eden the Paradise above In his earthly Image the sweet Shade where all his Beauties seem at once to sleep and spring he is the Paradise below There is he the Eden and the Fountain in the midst of Eden Here the Garden watered by the River going forth from Eden A good Heart hath in itself both these Paradises the Fountain and the Stream Eden and the Garden Cant. 4. 15. The Lord Jesus calls his Spouse A Fountain of Gardens a Well of living Waters flowing from Libanon The holy Heart is both the Fountain which makes all things Gardens Paradises which way soever it flows and those Gardens too It is both Libanon with the Fountain in it and the Gardens below in the vallies in the midst of which the Living Waters from this Fountain run along Reasâ—n The Heart is that Spirit which is the first Spring and Principle of Life in man Prov. 4. 23. Keep thine heart with all Diligence For out of it are the Issues of Life All the treasures of this World its Light Forms Vertues operations are first in the Sun From thence they flow forth in various Streams all round about him while yet they are still comprehended in him as being not only their inmost Center but also their outmost Circle of Light and Life So is the Heart or Spirit of Man an Invisible Sun in the midst of him far more great or glorious than this which we see in which all forms and acts of Life like Beams rise up first and fullest from whence they are dispensed and dispersed The Hebrew word to keep imports a double sense 1st Diligently observe thine Heart what Spirit or Principle it is by which thou art acted Such as this is such is thy whole Life If thy Heart be a Substantial true pure Spirit thy whole way and work all thy Joyes are Substance Truth Light Immortality as the Visions of God If the Heart which is in thee be shadowy thy Life is vain and empty the dream of a shadow Is thy heart corrupt and polluted then are all thy Streams poisoned death lurks and sports itself in them with an innumerable company of Devils 2. Keep that is preserve thine own thy true Heart with all diligence Abide in Christ and his Love as the only root of Life from whence alone spring the sap greennesses flowers fruits of true Sweetnesses Beauty and Blessedness Watch day and night that no other Spirit put forth itself in thee for every other Principle besides Christ and his Love will certainly prove a Counterfeit and instead of a Heart out of which the Issues of Life ought to be a root of bitterness There is a Twofold Heart 1. Natural 2. Spiritual 1. There is a Natural Heart This is the supream part of the natural Soul the Angelical Spirit in Man 1 Thes. 5. 23. St. Paul prayes The very God of Peace sanctifie you wholly and I pray God your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. Here we have the natural Man divided into three parts which are equally capable of being sanctified or by defilement made subject to blame 1. Spirit 2. Soul 3. Body The Spirit is as the Fountain the Soul the Stream of Life The Body the Channel in which this Stream runs along The whole Man is one Beam sprung immediately from the Divine Glory The upper end of the Beam where it is fullest and brightest immediately united to and rooted in the supream Light makes the Spirit The lowest point least and darkest almost vanishing into the Shade with which it mingles its light where it toucheth the Earth is the Body The Soul is the middle of that Beam partaking of both these dividing and uniting them like the Firmament between the Waters above and the Waters below the Angels being the Waters above the Firmament and Corporeal Lives those below The Spirit is the Angel in Man or Man in the Similitude and Society of Angels the invisible Image the first Treasury of all his Natural Beings Beauties and Life which afterward descends and distinguisheth itself into the varieties of Inferiour Acts and Appearances St. Paul therefore in the forementioned place calls it their whole Spirit The Body is the Outward and Visible Image the Shadow below of this above The Soul is the Life by which the Spirit descends into the Body maintains communion with it and gathers it up again into itself According to these Distinctions and Descriptions Solomon discourseth Eccles. 12. 7. Then shall the Dust return to the Earth as it was and the Spirit shall return to God who gave it The name of God there signifies Gods or Angels for whom it is frequently and expresly used in the Holy Scripture The Jews say it properly imports the Divine Nature as it is cloathed with the Angelical God in the midst of all his Holy Angels coming forth into the Creation descending to be the Head of it It is an English Proverb If men could live without the company of Women men they should converse with Angels This is true when the Spirit which is the Head and the Man in us withdraws itself from its Shadowy Image the Body which is as the Woman it finds itself in the Form of an Angel and in the Society of Angels From the Angelical State and Company it descends into the Body Thither it returns again when it leaves the Body This is the Natural Heart the Angelical Spirit in Man made in the Similitude of God as he cloaths himself with the Angelical Image as with a Garment of Light and so vailing his naked unaccessible Glories comes forth to be the Head of Angels This Spirit is the Immediate Seat of the Divine Presence the Glory the Angelical Throne Here the precious things of the Sun and the Moon of the Invisible and Visible Image of the Divine Nature here the Riches of the whole Creation appear together in their fullest Lustre and most beautiful Order The Letters of the Latine Name for Heart Cor make the first Letters of those word Camera Omnipotentis Regis which being interpreted are the Chamber of the Almighty King It is a common observation that the Heart of Man is Triangular which therefore cannot be filled with the round World but only with the Trinity This Heart of which we speak is properly Triangular consisting like the Angels of these Three Essence Understanding and Will the proper and Immediate Type of the Trinity which as it can be
Creature is in Christ as in the Excellency of the Divine Strength in its Divine Root Power Life Vertue as in the Excellency of the Divine Dignity in its Divine Form Beauty and Fruit. As our Lord Jesus is the Image of the Invisible God so the whole Creation lieth in him as in a Glorious Fountain-Head in a Beautiful Womb in a Beautiful Pattern in one entire Form of Beauty As our Lord Jesus is the First-born of every Creature so each Creature is seen distinctly in Him and he appeareth distinctly in each Creature in its Primitive Pure Paradisical State In the next place you have this General drawn down into Particulars the Heaven and the Earth the Visible the Invisible things of the Creature Angels with all their Orders all comprehended in the Light of Christ's Beauties like the living Creatures in the White Sheet let down out of Heaven to St. Peter as he prayed on the top of the house All are For By In Him v. 17. Lastly For a close you have all the Forms of Nature like Flowers of Silk in a Garment of Needle-work shining together in the Person of Christ v. 19. We read in the latter part of that verse All things subsist by him It is in Greek word for word All things have subsisted together in him As Beams of Light stand in the Sun and out of the Sun such a Sun is Jesus Christ such a Visible Image of the Invisible God at the Head of the Creation in which and out of which all the Creatures stand like a Bright and mysterious knot of Millions of Distinct Beams As a great and fresh Picture taken from the Life made up of many less Pictures which stand in it of which several Copies are taken from itself and Copy from Copy So is our Beloved the first born of every Creature in which all the Creatures subsist together in their proper Distinctions and their Universal Harmony After this first Circuit of Nature St. Paul passeth to the second Circuit of Grace v. 18. Here also all things appear in Christ as their first Principle and their proper Habitation Jude The Garden of All the distinct Root and Flower of each Spiritual Plant. He is the Head of the Church the Beginning the Principle the first-born from the Dead Both these Circuits St. Paul bringeth into one Divine Circle of Christ's Glorious Person like two distinct and pleasant Apartments one excelling the other in Riches Greatness and Beauty within the same Palace in which all the pleasures of the God-Head and of the Father lie For it pleased the Father that in him should all fulness dwell v. 19. Thus we see how St. Paul bringeth all fulness through all Generals and Particulars of things every where into Jesus Christ like the Silver and Gold out of all the Mines of Nature and Grace refined and fashioned by the Hand of a curious Workman the Divine Spirit into one Jewel Behold All Fulness the Fulness of all kinds and Degrees All Fulness the Fulness of all Things Invisible and Visible Angels and Men Heaven and Earth Flesh and Spirit God and the Creature All Fulness the Fulness of all States Light and Darkness Honour and Dishonour Pain and Pleasure the Griefs of all Sufferings the Joy of all Glories the deepest Guilt of Sin the brightest Crown of Righteousness He was made Sin for us that we might be made the Righteousness of God in him Life Death the Resurrection from the Dead Immortality The Earth with its nethermost parts the Heavens with all the Heights above them in a word Love and Wrath with all their Changes and Dresses All Fullness dwelleth together in Jesus Christ. O the Greatness of the Majesty and Fulness of this Heavenly Person Job saith of Wisdom which is one of the names of Christ Job 11. v. 6. The Secrets of Wisdom it is double to that which is The Person of Christ in the Secrets of its Spiritual Treasures containeth all things which are and appear in the Light and Eye of the Creature and besides these which are Copies their Originals Thus is it double to that which is having in itself the Shadow and the Substance the Picture and the Life whereas all that is is Shadow and Picture only The Platonists call Secondary and created Beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beings the Original they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Unity above all Being But Job going on to speak of Jesus-Christ addeth Canst thou find out the Almighty to Perfection v. 7. As high as Heaven deeper than Hell v. 8. The Measure thereof is longer than the Earth broader than the Sea That is observable The Divine Wisdom called also the Almighty is as high as Heaven but deeper than Hell His Heights are all Heavens and his Depths are Heaven below Hell itself What are the Dimensions what are the Comprehensions of this Spiritual Person It is the Heaven of Heavens for height of Glory It stretcheth the Compass of its everlasting Beauties and sweetnesses beneath Hell itself comprehending that in its Depths amidst the precious things of its sacred deep below It s Measure extendeth beyond both Earth and Sea in all their Literal and Mystical Images As the Earth hangeth in the midst of the Air as the Air moveth in the bosom of Heaven So Earth Hell Sea Air Heaven and all live move and have their Being in this most high Person and Spirit O the Greatness of the Majesty and Fulness of Christ I think not fit to pass over this Part of our Saviours Beauty the variety in him without Two Notes one of the happiness of Believers the other of the Unhappiness of Sinners 1. Note How happy are they who are persuaded in their hearts to trust in Jesus Christ and by faith to abide in him They dwell together with and in all Fulness When they travel through the valley of Baca of Weeping they go from Strength to Strength from one part of the Variety from one Beauty in the Person of their Beloved to another So they see the God of Gods in Sion the open face and full Beauties of their Bridegroom in the Unity of His eternal Person and Spirit in every form of things Every Pit the deepest and darkest is filled with Divine Beauties in him and his Fulness Psal. 139. v. 6. David cryeth out This Knowledge is too wonderful for me The Name that is the Person of Christ is Emmanuel that is God with us Mat. 1. v. 23. God inhabiting all Forms of things that all Fulness may dwell in him and so he may be with a Believer a Believer with him every where at all times David was in this Contemplation of Christ's Person and ravished with it Thou compassest my path v. 3. Thou hast beset me behind and before v. 6. I am encompassed and shut in with thy Person behind and before from Eternity to Eternity in every Form of Darkness or Light Earthly or Heavenly I am still with thee All
these are Varieties only in thee It is thy self thy Person besetteth compasseth comprehendeth me and my way in them all O Believers when you see Jesus Christ in the least glance of His Person with the same Eye of Light and Love as David saw him with do not you also meet with wonders of Delight and Glory which are too great for your Hearts Affections or Understandings to take in Do not the lowest and least things seen in him appear to you as Divine Wonders with such a height of Light in them as no created Eye can reach But David caught up into the view and Embraces of Jesus in his Heavenly Form proceedeth in his Rapture Whither shall I go from thy Spirit or whither shall I flee from thy Presence Face or Person v. 7. The Spirit and the Presence or Person of Christ are here both one to teach us that this Person and Presence of our Saviour in which he is the same yesterday to day and for ever in His Appearances to the Saints under the Law under Grace in Glory is entirely Spiritual a pure Spirit If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there v. 8. Hell in Hebrew and Greek signifies no more 〈◊〉 the Grave or the State of the Dead It is added in Hebrew Behold Thou These words art there are put in by the Translatours as you may see by the Change of the Letter If I take the wings of the Morning and dwell in the uttermost parts of the Sea v. 9. even there shall thy hand lead me and thy right Hand shall hold me v. 10. If I say the Darkness shall cover me even the Night shall be light round about me v. 11. Yea the Darkness hideth not from thee but the Night shineth as the Day the Darkness and Light are both alike to thee v. 12. These last words too are added to thee Go thy wayes O Believer O beloved Spouse of this Heavenly Lover say to him with the same tongue in the same language of Light and Love as David doth Wherever I fly or fall I am ever encompassed with ever wrapt up in thy Spiritual and Glorious Person as my Heaven as the Air of my Life O my Beloved If I fly it is in the face of these Brightnesses If I fall I lie in the Bosom of these Beauties When I ascend up into Heaven behold thou art there Heaven is as a great Room of State and Pleasure in the Divine Building of thy Person The Light of this is all the Glory the Love and Loveliness of this are all the Treasures and feasts of Joy there The several Appearances of those Distinct Varieties in thy Person shooting forth themselves like Beams with a Divine Lustre Warmth and Life make all the Angels in Heaven The Assembly of Glorified Saints is the Fruitfulness and Fulness of thy Person first thy Birth and then thy Bride like Eve to Adam in Paradise the Heavenly Eve to the Last Adam in the Heavenly Paradise thy self multiplying it self that it may have a meet Help for it self to be the Object of all its Loves the Subject of all its Joys the Mother of all Living What have I in Heaven besides thee Ps. 73. 25. Thy Person filleth all those shining and smiling Forms of things in Heaven They are all the Beauties in thy Face the smiles in thine Eye If I die behold thee Death itself is first an extasie of Love in which thou overshadowest me in a moment snatching me out of the Light of this world into the sweet and everlasting Light of a far greater and more Blessed world thy Person Then is it an extasie of Joy to find the same Jesus cloathed with the same white and shining Rayment in the Grave as I beheld him in Heaven The Grave becomes a Bed and that Bed thy Bosom Luke 16. 22. The Begger died and was carried by Angels into Abrahams Bosom the rich man also dieth and is buried That which the Grave is to the rich man that to the Begger to the poorest Saint is the Bosom of Jesus figured by Abraham in whom he lay hid as the Seed of Eternity Ere I was aware my Soul made me as the Chariots of Aminadab Cant. 7. Aminadab is my Princely People a Chariot of Angels of Glorious Spirits This is the manner of the Death of Christs Spouse Ere she is aware her Soul setteth her upon or rather itself becometh to her a Chariot of Angels where she sitteth upon a Golden Throne of Love encompassed with Curtains of Light and so is transported in the twinkling of an Eye into the Arms of her Beloved her whole way itself lying in the same embraces which are the end of her way and those Angels being the varieties and the movings of those Fulnesses of beauties in the Bridegrooms Person which is the same Spring and Rest of love in them all Go on then believing Soul with David and say to thy Saviour but the time may come when I shall neither rest on thy bosom as a Throne of Grace in Heaven nor as a Bed in the Grave in the Fellowship of thy Death I may be hurried to the uttermost parts of the Sea to that State where storms of malice and wrath rage most in the midst of the blackness of Darkness But when it is so even then thou risest upon me and sweetly breakest like a lovely morning in the Beauties of thy Person round about me Thou takest me upon thy Divine Beams as upon Silver Wings with Feathers of Gold in which the Glories of the Divine and Humane Nature are united As thou in thy course circlest thorow all the infiniteness of differing Beauties within thy self thou carriest me upon these Wings of thine to the extremities of this Sea of Darkness and Tempests Even here also as in Heaven itself thy hand which is thy self thy Spiritual Person thy Divine Life in Act the Activity and Appearance of thine inseparable Glories lead me as my Strength within my guide and way before me my light round about me Yea even here thy right Hand which is thy Person in the sweetest fullest Act and appearance of Love Beauty Majesty and Power holdeth me at once bearing me up in itself encompassing with itself Thus the Sea and Tempests are still thy Person in the same Lovely and Eternal Form opening new Wonders of Beauty and discovering greater Riches of vaster varieties within the bright Bound of its own Spiritual Fulness Yea if I sink so low that I begin to faint and say now the Darkness will cover and overwhelm me now the night will seal up my Eyes from the sight of my Beloved and hide him from me then the Night it self becomes a bright Sun round about me in the Heaven of thy Person where every spot of Darkness as well as Beam of Light is a shining Point or line of Beauty and all so many several Suns set thick one by another Can.
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 mans 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 engendred 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 Pâ—llars on which the Whole Gospel is established That all Fulness dwelleth in Christ That every thing of Christ in Christ is altogether lovely â—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 meer 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 thorow 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 lye 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 Saviour Here the First Image entreth into a Divine Shade where by degrees it loseth it self 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 it self all the Beautyes and Sweetnesses of the whole plant under the vail 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 Saviour'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 thorow the Second as Faces in a Glass of Glory Here the Heaven of the God-Head is open'd 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 flowry Blossoms in the Tree of Life never to fall or fade the Eye of the God-Head as a rising Sun shedding for ever 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 Christs 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 Saviours Person according to which he descendeth first and then ascendeth within himself The Unity of this first and highest Form which is the Supream 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 every one 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 inferiour Circle or Form of things is comprehended in the Superiour 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
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 Rejoycing in Iesus Christ I dye dayly 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 incorrupâ—â—â—e lie in the Person of Christ. The Hebrew word to intermeddle signifieth to mingle with or roul our selves 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 Hony with my Hony-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 Humane 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 my self at large I roul my self at liberty in the midst of all Beauties and Delights Here I rest in Eternal Ioy 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 Skie 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 unvailed 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 unexpressible 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 Davids Harp chase away Sauls 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 Musick 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-cloath and ashes in thine own Spirit then think thus with thy self 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 thâ—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 Jâ—sus Christ in his fullest lustre that all the thoughts and works of the Father concerning thee pass thorow this Medium the Beautiful and Blessed Person of Christ Thou sittest on the dunghil of this Body of Sin this Flesh covered from Head to Foot with the Sores of thy Corruptions Thâ—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 passâ—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 grâ—â—f comforteth himself after this manner Why dâ—est thou cast down thy self O my Soul why art thou so troubled within me Hope in the Lord I shall yet praise Him the Health
O glorious Victory O Saints more than Conquerours in the Resurrection of your Saviour The World is faln before you it is no more The old things of Vanity Darkness Sin Sorrow Death are passed away in His Death Thus you are conquerours But in His Resurrection the World is raised again in a Form of Eternal Love and Glory for you All things are come again and are made New All things appear again the second time Immortal Spirits shining in the Loveliness burning in the Love of the God-Head for you opening all things past present and to come in themselves as Beautiful and Sacred Mysteries of Divine Love to you which ever is Delighting it self in You sporting with you preparing Joys Glories for you Thus you are more than Conquerous through Him who hath loved You. Live then in Him Joyfully gloriously Triumphantly I have done with the first Part of my last Use the Sweeâ—ning and Sanctifying Life in this World 2. Part. To sweeten and sanctifie Death by the Knowledge of Christ in Glory I shall lay down three Principles to this End 1. Principle Every Saint standeth â—compleat in Glory in the Glorified Person of Christ above even while he is living or dying here below Ye are compleat in Him who is the Head of all Principality and Power Col. 2. 10. In the verse before the Lord Jesus was described as in Him dwelleth all the Fulness or Compleatness of the God-Head bodily v. 9. Then this is added And in Him ye are compleat or full who is the Head of all Principality and Power A Believer is compleat in his Saviour as He hath the Compleatness of the God-Head in him and the Compleatness of all the Angels beneath him His Life then and His Death as they stand in Jesus Christ are more than Angelical They are Divine I shall endeavour to set in lively Figures before your Eyes the Beauty and Sweetness in the Death of a Saint by four Scriptures 1. Script And hath raised us up together and made us sit together in Heavenly places in Christ Jesus Eph. 2. v. 6. What is to be understood by together is plain in the verse before hath quickned us together with Christ It is God who doth all this as is seen v. 4. God who is rich in mercy for his great love wherewith he hath loved us Four Positions lye clear in this Scripture 1. Pos. A Believer is risen from the Dead He dieth no more He is passed from Death to Life As Abraham is said to have received Isaac from the Dead in a Figure So the Beloved of the Lord dâ—eth onely in a Figure Death is to him a Divine Figure standing in the Resurrection from the Dead His Death is a Flower of Life and Immortality growing up in the Paradise of God which is the Glorified Person of Jesus It beareth indeed the Figure of Death but is full of a Sweetness and Beauty which can never fade or dye Let us all labour for our part in the New Birth This is a Resurrection from the Dead All things after it are Life Pure Life without any mixture of Death Perpetual Life Endless Life without any Sting of Death in the tail of it 2. Pos. A Believer is already sâ—t down in Heavenly places nay more than Heavenly The Word Heavenly is by some translated and so it properly signifieth Supercoelestial more than Heavenly places above the Heavens Here a Saint is made to sit down He is fixed and established He is at rest at home at the end of all his journeyings and changes He is set as a Bride at the Marriage-feast He is set as a Prince upon the Throne of his Kingdom Thus God giveth His Beloved Sleep Rest a Feast a Throne in Death Jesus Christ in Glory is this Sleep this Rest this Feast this Throne which endureth for ever and ever O Christian rejoyce and glory in Death for the Hope of the Joy and Glory of thy Bridegroom there Thy Death hath nothing of Dust or Darkness in it It is a Heavenly Thing nay more than Heavenly It is something Supercoelestial It is a soft Strain and ravishing Touch in the Musick of the Divine and Eternal Rest. It is a savoury Dish such as thy soul loveth at the Feast in the Kingdom of God Solomon had a throne of Gold On the Steps which were the Ascents to the Throne on each side were Lyons of pure Gold Thy Death O Saint is now no more a fierce and devouring Lyon to affright thee It is the figure of a Lyon in Gold in one Glory It is not onely an Ascent to thy Throne O Jedidiah Beloved of the Lord It is One Piece of Eternal Glory with thy Throne It is an Ornament an Embâ—â—llishment of Glory to thy Throne How good is it for those who are born of God to keep themselves pure that they may alwaies see God that they may see all things to them Divine Objects in a Divine Light sparkling Jewels of Divine Love We are ever in the midst of these things which are more than Heavenly in the midst of these Supercoelestials even in the arms of Death While we keep our selves unspotted from this world we see these Supercoelestials and Death itself in the number of them But every sin casteth a mist upon them and covereth us with a Cloud that we see them no more Now the Visions of our Joy and Glory of Light and Truth are hid from our Eyes Now fear and trembling are upon 〈◊〉 Life is full of Trouble and Death full of Terrour 3. Pos. A Saint is set down in Heavenly places together with Jesus Christ. The sweetning and the heightning of all the Joys and Glories of the Gospel is the Union with thy Beloved Bridegroom The work of Grace is a Birth a Resurrection a Marriage all in one The Death of a Saint is an Act of Spiritual Communion between Christ and the Soul a Marriage-Joy The Lord Jesus presenteth himself to the Believer in the Form of Death as in a Heavenly a Supercoelâ—stial Beauty At this sight the Saint is immediately transformed into the same Image Jesus Christ springeth up into the Believer a Believer springeth up into his Beloved in this Heavenly Form So both are made one in it Thus Death becometh a Love-play between Christ and his Spouse He by a Spiritual Kiss breatheth forth his Spirit of Divine Loves Immortality and Invisible Glories into the Spouse The Spouse ravished sorth from her self again in the same moment breatheth forth her Spirit into the Bosom of her Lord. Thus they die together they die one in another they die one into another In the first of the Canticles there is a Prophetical Song which beginneth at the Resurrection of our Saviour and the Effusion of the Spirit together with the Spiritual Union between Christ and his Church which was as their Heavenly Espousals solemnized and sealed with a Kiss with the reiterated Kisses of his Mouth Then followeth in the process of the first
Chapter and beginning of the Second the Loveliness of the Spouse and the Love between her and the Heavenly Bridegroom in her Sufferings and Death as they are acted upon the Stage in the glorious Scene of the Resurrection and Ascension of Christ in the State of Espousals and in their Union in one Spirit The dying Spouse there singeth to her Lord Behold thou art fair my Love yea thou art pleasant also our Bed is green v. 16. Jesus Christ is fair to a Saint Eye in his Divine Loveliness being risen up into the Glory of the Father He is pleasant to her in his Loves which are his Loveliness in Motion acting beautiful parts transforming itself into delightful Shapes with endless variety in all pouring forth itself into her Bosom taking her up into itself with Blessed Changes of one into another The Unity of the Spirit is the Bed of Divine Loves which is ever green that is as the word importeth ever encompassed with a Heavenly Calm and Serenity ever flourishing ever fruitful Death itself is the mutual embracing of these two Heavenly Lovers in this Bed of Spiritual Loves in the midst of a Divine calm and clearness while out of these embraces they spring up into innumerable Forms of Eternal Beauties and Joys which are the flourishing Fruits and Blessed Children of this Marriage-Union It is said that nothing was made without Christ apart from Christ that was made in the Creation John 1. 2. Remember O Christian that in the new Creature thou art thou sufferest thou doest nothing in life or in death without thy Jesus in Glory apart from thy Jesus in the Unity of his Spirit which is the Center and Circle of all Blessed Spirits with all the Train and Treasures of the Divine Nature While thou livest all the Body of Christ Heavenly Spirits Innumerable Angels live with thee thy life All these all the Lights and Loves of the Supercoelestial State die with thee thy Death 4. Pos. All this Resurrection Ascension into the Heavenly places Fellowship of a Believer with Christ is in Christ. He hath raised us together and hath made us sit together in Heavenly Places in Christ Jesus See now those places above the Heavens those more than Heavenly Things in the midst of which a Saint is set They are all in the glorified Person of Christ who is made higher than the Heavens The Learned tell us that there are three Worlds 1. This which is visible 2. The Angelical World 3. The Divine World All things of the upper and greater Worlds are in the lower as in the Seed All Things of the lower are in the Superiour as ripe Fruit. Every thing is in each according to the nature of that place Behold This is the Divine World the Person of our Lord and Love ascended up on high above all Heavens of Angels Here in him the Fulness of the God-Head dwelleth Bodily that is not shadowily or seminally in its Shadow or Seed but in its Substance and Perfection While here thou standest fast in this thy Jesus thine own proper habitation Death itself is an Angel nay more it appeareth in a Divine Form is become a Divine Glory a rich and ravishing piece of variety in the Unity of the Divine Nature In the World of Angels every thing is a distinct Angel In the Divine World all things are cloathed with the form of God As a Child lying in its Mothers lap a branch from the Mother bearing her Image with its mouth at the Breast looking upon her Face falling asleep in her Bosom yet not so sleeping but that still it sucketh as it sleepeth such is a Saint dying in Jesus Christ. He lieth in the lap of the Supream Glory encompassing him on every side and bearing him as its own Birth and Image His mouth is at the breast of this Glory His Eye is upon the Face of this Glory He sleepeth in its Bosom But it is a Divine sleep While he sleepeth he is awake and keepeth his Eye still upon the Glory and sucketh in the Glory still in Death We have this excellently represented in one place by the Prophet Esay where the Heavenly Hierusalem which is our Jesus in the Spirit is said to bear her Children on her sides and to dandle them on her Knee In another place they are said to walk in the Light of the new Hierusalem These Dandlings and Dancings in the Arms of that Glory which is our Mother our Father and our Husband our Heavenly Jesus such walks in its sweet and living Light are all the Motions and Changes of Life and Death to those that are in Christ Jesus I shall conclude my Observations from this Scripture with the difference between the Death of a Man standing in the Root of the First Adam and a Christian in Christ. Death to one is a Poyson In eating of the Forbidden Fruit he dieth out of the Earthly Paradise yet remaining in its ruines in this World into a Land of Briars and Thorns into a vast and howling Wilderness where the Light is Darkness and where there is no Order The Death of the other is a Cordial of dissolved Pearl In eating of the Tree of Life he 〈◊〉 out of a Land of Briars and Thorns into a Heavenly Paradise the Paradise of God I have done now with the first Scripture 2. Script Verily verily I say unto you except a Corn of Wheat fall into the ground and die it abideth alone but if it die it bringeth forth much Fruit John 12. 24. These are the words of our Saviour concerning himself upon a report made to him hy Philip that some Greeks desired to see him The design of Jesus is partly to raise them from a Carnal view of him on Earth to a Spiritual sight of him in a Heavenly Glory after Death partly to signify the difference between his State of humiliation in this Life where he is single and Barren in the Flesh and his State of exaltation after Death where he â—iseth up an Universal Person reconciling comprehending All in the Unity of the Spirit a Fruitful Person being a new head and root in the Love Life and Glory of the Father to all Mankind Jews and Gentiles to all Creatures Our Saviour while he lived was as a single naked grain of Wheat But when he sprung up out of the Grave he became a pleasant and flourishing Plant bearing much Fruit many grains of Wheat in one Ear many all Persons all Angels and Spirits in Glory in that one his own Person and Spirit He was in the Flesh as one Rose one Apple pull'd off the Tree He is in the Spirit as the Rose-Tree the Apple-Tree All Angels and Saints all Forms of Things are glorified in his Glory all in Heavenly and Immortal Persons are in his Heavenly Person as full-blown Roses growing upon the Rose-Tree as full-ripe Apples upon the Apple-Tree The Death of a Saint is upon this ground made most beautiful and pleasant Can. 2. 3. As the
several Mansions in the same Palace So they fly into the Bosom of their proper Substances where Thou art the same Person in Truth at Liberty and awake which thou wert in Show in Captivity in a Dream here below Thou art the Unity in which all these Spirits with the unsearchable Riches of their several Varieties ever centred and dwelt together as One once shut up in darkness and in a narrow place but now displaying all their Beauties unfolding all their Joys to the full O how are the Beauties and Pleasures of thy Death O Saint far beyond all those of Marriage and of Children How doest thou in that moment meet and marry thy self in all the flourishing Glories with all the warm and fresh Loves of the Divine Nature How doest thou bring forth a Troop of Divine Spirits in thine own Form and Person to be ever before thee bred up and Living with thee rejoycing in thee the Delight of thine Eyes and the Jewels of thy Bosom the pleasure of thine Embraces day by day This is the first Representation of Death by a Dissolution 2. Death is a Deluge that Mortality might be swallowed up of Life 2. Cor. 5. v. 4. It is in Greek that the or this Mortal may be swallowed up of Life Life in the Abstract in its Purity and Perfection without any Mixture or Allay is Immortality Eternity Christ and God As God is Light in which there is no Darkness so God is Light in which there is nothing of its contrary neither in act nor in possibility no Death nor Shadow of Death The Mortal is that which is capable of Dying in a Saint with the Principles of Corruption and Power of Death adhering to it See the Glory the Might of this Glory the Extent of it in the Death of a Saint Life Itself in its own Divine Essence as a Divine Substance no more an Accident in the Purity of all Its Sweetnesses in the Perfection of all Its Powers as it reigneth upon the Throne of Eternity breaketh forth upon the Person of a Saint upon all His Powers and Parts the lowest the darkest the most Mortal As It breaketh forth It drinketh up all together with the Shadow of Death Itself encompassing them into itself Mortal Things are Shadows of Immortal that is Figures in the Dark But the Darkness also is Part of the Figure The Life of pure Nature is an Image-Life a Shadowy Life The Darkness swallowing up the Figure and defacing the Shadow is a Natural Death The Devil lurking in the Dark Part as in His Den from thence coming forth into the Figure is the Life of Sin When a Sinner dieth the Devil in the Darkness of the Shadow Divine Wrath thorow the Devil swallow up the Darkness Image and all into themselves But at the new Birth of a Saint the Eternal Life and Substance awakeneth itself in the Shadow liveth and weareth that Darkness as a Divine Vail upon Its Beauties too bright to appear nakedly on Earth It acteth that Figure as a Picture with the Life in it looking forth through and springing through it as a Flower thorow the Lattices and the Windows Then when the time of Harvest and the Singing of Birds is come this Eternal Life drinketh up All into its own unmixt unfading Light Thus a Saint dieth As sometimes the Sea sendeth forth an Island which after sometimes it again swalloweth up so is the Life and Death of a good Man in His Mortal Part. He riseth up like an Island from the unfathomable and glorious Depths of a Divine Sea the Sea of Eternal Life and Love He standeth rooted in this Sea and encompassed with It on every side So He lives Again He sinketh down into the Blessed Depths out of which He arose So He dieth Elijah laid His Sacrifice with a pile of wood upon the Altar He digged Trenches round about the Altar which he filled with Water till it ran over Then he called upon the Name of the God of Israel Immediately a Fire descended from Heaven which licked up all the Water consumed the Sacrifice with the Wood upon the Altar The Altar is our Jesus filling the Earth as well as the Heavens The Saint in his Divine Part is the Sacrifice upon the Altar in Union with Christ. The Wood is the Mortal Part of a Saint which also lyeth upon the Altar of Christ's glorified Person The low estate of a Saint in Flesh with all his Sufferings and Sorrows all the Powers of Darkness and Death make the Trenches full of Waters round about Him At length the Divine Sea from below when It hath fulfilled the Days of Its Pilgrimage and Imprisonment calleth to Its Father above Then in a moment the Lord Jesus in His Glorified Body as a Flame of Immortal Love and Life cometh down from Heaven upon this Saint drinketh up at once the Sacrifice the Wood the Waters and All into One Flame with itself Nothing remaineth but the Altar and the Trenches the Place where they had been the Double Image in which they had appeared a Light-Image Beautiful and Pleasant in the Spirits of Light a Dark-Image in Dark Spirits Both these by degrees vanish into their several Elements of Light and Darkness I have done with my first Principle in the second Part of my present use which is to sweeten and sanctify Death by the Spiritual Knowledge of our Lord Jesus The first Principle was this A Saint is compleat above in the Glorified Body of Jesus Christ while he is living or dying here below 2. Principle The Glorified Person of our Saviour with all its Divine Fulness dwelleth Spiritually in the Natural Body of each Saint on Earth Our fleshly Members are the Members of Christ in Heaven 1 Corin. 6. 15. The riches of the Glory of this Mystery among the Gentiles which is Christ in you the Hope of Glory Col. 1. 27. As the Essential Form of a Plant with all its proportions and perfections lieth inclosed in the Seed which by the breaking of the Seed displayeth itself upon it and transfigureth the Seed so is the Natural Body of each Believer a Seed so is Jesus Christ the Hope of Glory a Body of Glory to that Seed and dwelleth inclosed in it until the Spring of Death The Natural Body is called a Body of Death Rom. 7. 24. We are said to wait for the Adoption or Sonship the Redemption of the Body Rom. 8. 23. These two Bodies cannot be the same One is a Redeemed Body a Body of Adoption or Sonship This is as St. Paul speaketh before a Body brought forth into the Liberty of the Glory of a Son of God The other is a Body of Death St. Paul cryeth out against one Who shall deliver me from this Body of Death St. Paul groaneth and waiteth for the Redemption of the other as a Son of God One is the Oppressour the other is oppressed One is a Grave and Death the other is a Divine Life a Form of Glory a Son of
diffused is given to us by the Father in the Glorified Person of Christ. This is the Glorifying of His Person the Pouring forth of this Love which is the Gold of the Temple the Glory of Eternity in Him as in a Common Person in which the whole Creation lyeth Before I leave this Scripture which I have brought for the Proof of my Doctrine ye who hear and ye who read stand still a while and together with me gaze upon admire the riches of the glory of the Grace and Love of God in the Gospel This saith St. John is the Record that He hath given us Eternal Life and this Life is in His Son You have here the whole Substance of the Gospel the Record of God the Glad Tydings from Heaven summ'd up It is Love This Love lyeth in Three Parts 1. Free Grace in these words God hath given us 2. The Gift of Free Grace Eternal Life You have heard already that the Eternity the Perfection and Crown of Life is Love 3. The Lovely Seat of this Gift and this Life this Love is in His Son Behold how the Love of the Gospel is no other than the Divine Nature and the 3 Parts of this Love the 3 Persons in that Divine Nature 1 Free Grace is the Fountain of Love the Fountain of the God-Head the Father the Giver 2. The Gift is the Holy Spirit Love itself the Eternity of Life and Love the Collection of all Loves and Lives in Eternity the Gathering together of all the pure and sweet Waters of Love and Life into One Place 3. The Seat of this Gift the Son The Person of our Bridegroom is that vast bright and Beautiful Deep prepared as a place for those pleasant Waters those Treasures of Love How are the Windows of the God-Head here set wide open to pour down Showers of Love How are the great Deeps of the God-Head broken up to send forth Floods of Love What a Blessed Deluge of Love is here enough to drown ten thousand Worlds of Sins and Souls after a Lovely manner so that the Sins shall never live nor appear more the Souls shall never dye nor be at all darkened any more Come now ye unbelieving Hearts be subdued to the Faith of the Gospel by the Strength of this Love Come ye hard Hearts bee softned by the Sweetness of this Love Come ye unclean Hearts be refined be Spiritualised be raised above Sense Flesh by the Purity of this Love All the Strength all the Sweetness all the Purity and Pure Beauties of the Divine Nature are concurrent in this Love The Three Glorious Persons in the Trinity are no other than Love itself in so many Forms of Beauty and Blessedness acting those Heavenly Parts which may make all the Joys and Glories of Love compleat in them and in you I shall prosecute my Doctrine under three Heads 1. The Nature of Divine Love 2. The Effusion or pouring forth of this Love 3. The Person of our Lord Jesus as this Love is poured forth into him 1. Head The Nature of Divine Love I shall endeavour to explain this to you by three Descriptions 1. Descript. Divine Love is a Union between God as a Lover and the Soul as his Love 1 Cor. 6. 16 17. It is said they two shall be one Flesh. But he that is joyned to the Lord is one Spirit Marriage is the Solemnity Festival and Crown of Love The Marriage-Union is the perfection of the Love-Union The Spirit speaketh here of a Marriage in the Flesh as a Figure and Foil only but of the Marriage in the Spirit as Love-Union in its Lustre and its Life This Love-Union hath three Parts 1. There is a Unity which is the ground of Love All Love springeth from this Divine Seed sown throughout all things a Primitive and Original Unity 2. There is a Distinction in the Unity which is the Life of Love This maketh the Lovers The Unity springeth up within itself into a Distinct and Beautiful Image of itself that it may be both its Lover and its Love 3. There is a Union of these two the Original and its own Life-Image as they stand distinct in the Unity This is Love consummate This is the Marriage-bed of Divine Love ever flourishing and fruitful Here it multiplieth itself into innumerable Loves Beauties and Joys which flow endlesly fresh every moment out of this sacred Fountain Thus Love is the Circle of Eternity hath its beginning in itself springeth up out of itself returneth again into itself without beginning or end Thus in Heavenly Love first one is made two then two are made one again So is it all four in one a Birth a Marriage a Death a Resurrection in a continual Circle while they are ever bringing forth one another dying into each other rising again one out of the other and in all united This is the Divine sport or play of Spiritual Love You shall see these three parts of the Heavenly Love-union in three Images in Heaven in Paradise in the Soul 1. Love-Union in Heaven The first Person in the Trinity is the God-Head in the Unity which is the Center and Spring of all Love The Second Person is the God-Head distinguishing itself into a variety of Persons in the Unity The God-Head in the glorious and deep center of its Unity springeth up into an express Image of itself shining forth from the Unity and shining back upon it in the brightness of all its own Glories within its own Divine deep and Center This is to the Father perfectly Himself his Son and his Spouse all in one The Spirit is the Third Person This is the Union of the other two Divines therefore peculiarly appropriate the name of Love to this Person The manner of his Production is expressed by a Procession from the Father and the Son joyntly by way of breathing as the sweets of two Flowers mingling in the same Air or as the Divine Kiss of two Spirits by which they breath forth themselves each into other and become two Spirits in one This is the first Image of the Love-Union in Heaven where the Mystery of the Trinity is the high and Holy Mystery of Love in its Original Here first of all one is made two and those two are made one again 2. Love-Union in Paradise Adam and Eve together with the race of all Living to which Eve was Mother stood at first in Adam all in one Male and Female made He him Gen. 1. v. This was Humane Nature in its Unity the figure of the Divine Unity the Father in the Trinity Then Eve was taken out of Adam The Unity was distinguished into two Persons and Sexes within itself For Adam saith of Eve after the distinction This is Flesh of my Flesh and Bone of my Bone The Unity of the Nature continued in the two Sexes Now the Woman was the Image and the Glory of the Man in Paradise as the Son is the Image of the Father and the Brightness of
his Glory in Heaven Now there is no Solitude in the Unity which maketh Paradise a Wilderness the Unity is the true Paradise within itself springing up into variety then marrying itself to it and so flourishing from this Union with all manner of Beautiful and pleasant Fruits By this Birth and Distinction in the Unity Adam and Eve are capable of enjoying themselves each in other and of multiplying themselves Thirdly Eve is brought to Adam again and these two are made one Flesh. This is the making of two one again which were first made two of one This Unity in the Distinction and Distinction in the Unity is that Marriage in Paradise which is the Type of that Incomprehensible Marriage above all Heavens which is the Third Person in the Trinity In him the Father and the Son spend Eternity in mutual Embraces and multiply themselves into an Infiniteness of Blessed Lives Blessed Loves You that are Married Persons see your selves in this double Glass of Paradise and the Trinity By these Glasses dress your selves in your Loveliness and Loves one for another St. Paul saith that Marriage is Honourable among all or in all things A Type hath a double Honour the Figure which is Shadowy the Truth which is a substantial Glory Husbands and Wives preserve the Honour of your state at least in the shadowy part Bear the Figure of the Ever-glorious Trinity whose Type you are by a mortal Beauty Truth Purity Sweetness which are the Gold and precious Mettal in the Ring of this Love-union This will make Marriage an Earthly Paradise But rest not in this You will find a Serpent here that will quickly poyson all your Sweets and change your Flowers into Thorns if you pass not thorow the Earthly into the Heavenly Paradise Then you wear the Marriage-Crown in Truth when that Spirit which is the Band of Love between the Father and the Son is the Eternal Band of Divine Love between you also when you also make your Marriage-Bed in the Bosom of the Holy Ghost What Joys what an Immortal Off-spring is born of those Lovers where the Love-fellowship of these below and the sacred Love-fellowship of the Blessed Trinity above descend and ascend one into another where they mingle themselves Universally 3. Love-Union in the Soul Joh. 3. 6. That which is born of the Spirit is Spirit The Divine Being Life and Form of the Soul in which it is a Spirit lie first wrapt up in the Unity of the Eternal Spirit its Heavenly Mother above The Eternal Spirit out of this Love-Center and within the Love-Circle of its own Unity by the New-birth in the Soul bringeth forth at once a Daughter-Spirit a Sister and Spouse to itself This Divine Spirit like the Paradisical Eve so soon as it is born of its Heavenly Adam is brought to him again and they Two are made one Spirit 1 Cor. 6. 17. As a New-born Babe so soon as it is sprung out of the Womb seeketh the Breast of the Mother that it may suck forth a continued stream of Life from the Fountain of its Life so is it in the Spiritual Birth So soon as the New-born Spirit ariseth up out of this Unity which is the Womb of the God-Head it is immediately received into the Arms of this Unity it desireth after it hunteth for it returneth to it fastneth upon this Unity which is the Breast of the God-Head By this it draweth in the sincere and pure Milk of the living Word it taketh in by plentiful streams the Light Life Glory Substance of the Divine Nature to grow by them O you who indeed 〈◊〉 born of this Unity lie continually in the Bosom of it hang continually upon this Breast But thus as in the Eternal Generation in Heaven as in the Creation in Paradise as in the Regeneration which is the opening of Paradise and Heaven both a second time in the Soul all are Love-Births Love-Unions The Unity distinguisheth itself within itself into another self which is yet still the same that there may be a variety in the Unity without the breach of the Unity The Virgin above bringeth forth a Son which is also her Lord and continueth a Virgin still The Beautiful variety which is the Effulgeâ—cy of the Unity rejoyneth itself again to it and still remaineth a variety in its distinction from it Thus the Love-Marriage is every where solemnized and every where maketh a Paradise and a Heaven above and below This is the first Description of Divine Love a Divine Union where one Glorious Spirit is made two and these two make themselves one again Use. Learn from the Beauty and Sweetness of Divine Love the Evil of this Worlds Love by their contrariety to it Ye Adulterers and Adulteresses Know ye not that the Friendship of this World is Enmity to the Father Who therefore is this World's Friend is an Enemy to God James 4. 4. See the Evil of this World's Love in 3. Steps 1. Step By loving this World you separate yourselves from the Love of God You estrange your selves from all true Joy Peace and Rest. For these are the Attendants and Companions of Divine Love Cant. 3. 7 8. You read of Solomon's Bed which hath fourscore valiant menos the valiant men of Israel round about it with their swords girt upon their thigh for the fear of the night How great how Divine is the Sweetness the Safety the Security of Spiritual Love He that abideth in this Love enjoyeth an Uninterrupted Rest and untroubled pleasures in a Night of the greatest Darkness Dangers Tumults and Storms He hath ever round about Him a Troop of Holy Angels for his Guard armed with the Glorious Power of the Spirit This is the Sword upon their Thigh In the midst of these he lyeth upon a Royal Marriage-bed Here he is encircled with the Spiritual Embraces of King Solomon the Lord Jesus in Glory the King of all Peace Perfections and Pleasures This is the Love of God that Love by which God and the Soul live and dwell together in One Spirit You now who prefer the blackness of darkness before the Beauty of Christs Face restless cares endless fears continual dangers and deaths before the Rest and Joys of Christ's bosom love this world and let the love of Jesus Christ go 2. Step. By the Love of this World you make your selves Adulterers with a Witch and a Common Whore Poor Soul thou forsakest the Arms of thine own Love thy Loving Roe and pleasant Hind the Wife of thy Youth of Eternal Youth the Heavenly Image in the Person of the Lord Jesus Thou givest thy self up to the Embraces of the strange Woman the Strumpet this World the Fleshly Image of Things The Love of your Saviour is all Truth Purity Peace Immortality The Love of this World beginneth in Deceit hath its Power in Enchantments its Effect Pollutions its End Destruction She giveth thee Drink indeed in a Golden Cup. But she maketh thee to drink in first a Wine of Sorceries
with himself sitting together upon one Throne which is a Throne of Grace Throne of love love findeth or maketh an equality I have passed thorow the first part of the Psalm which is the God of love 2. Part. The Wonders of love To him who alone doth great Wonders for his Mercy endureth for ever or his love is Eternal v. 4. All the wonders of God are wonders of love God is in nothing so to be admired as in his love Admiration is imperfect knowledge Those things are wonders to us which are incomprehensible the causes and natures of which we cannot search out or reach to What Joy is this to understand that all that which we cannot understand in the nature of things which is as a thick darkness round about us is a glorious mystery of Divine love That all that every where of every Creature of every Providence of the Creator himself in which our Spirits are swallowed up and lost is an abyss of love a great and shining deep of Divine love He who thinketh he knoweth any thing saith St. Paul knoweth nothing as he ought to know How wise how right how pleasant is this to know that we have a perfect a right knowledge of nothing that all things may become wonders of love to us that the less we see the more we may feel of a Divine pleasure in the admirations and raptures of Divine love transcending our highest faculties that where we cannot comprehend things we may give up our selves to be comprehended by an incomprehensible love The Body of the Sun cannot be seen but dazâ—eth and darkneth our sight when we fix our Eyes upon it The Stars are said to be vast Bodies of Light and Glory Yet we see nothing of them but little twinklings and sparks The reason in one is the excess of Light in the other the excess of Height Believe it all things round about us are Stars and Suns of Divine love love in Divine Forms of a transcendent magnitude and lustre But we see them generally in a dusky and shadowy Appearance like the Sky at a great distance or at best as little sparks and twinklings of love Our sight faileth by reason of the greatness of the Glory and its height above us I come now from the second to the third part of the Psalm 3. Part. The works of love All the works of God are works of love The works of God and of love are of three sorts works of Nature works of Grace works of Glory 1. Works of Nature These are summed up in the Principal and Universal parts which comprehend all the rest v. 5. 6 7 8 9. The Heaven the Earth the Day the Night the Sun the Moon the Stars are mentioned To every one of these distinctly is annexed that close and Crown of love for His Mercy endureth for ever or his love is Eternal The whole frame of things is a Creation of love All the Creatures are so many Forms and Shapes which love putteth on to appear to us in to converse to sport itself with us If it take to itself the Glory of a King in the discovery of itself by the light of the day it taketh to itself a greater Glory and affordeth a greater pleasure by surmounting all our Powers and being incomprehensible when it hideth itself in the darkness of the Night Love is the Center of the Earth beneath on which the whole Creation resteth and moveth Love is the Circle of Heaven above which encompasseth all It is Divine love which rideth upon the Circuit of the Heavens of all the Heavenly Spirits and Heavenly Bodies ruling all things by its blessed and sweet influences from thence It is Divine love which soweth itself as a Seed in every dust of the Earth to spring up from thence into a Divine Form and Fruit. The Sun is a Figure of Eternal love shining forth with its naked Beauties in their full Glory In the Moon we see love shadowed and coming forth with its Night-dress to rule and enlighten every night the blackest the most tempestuous The Stars are innumerable Eyes of Love looking forth upon us watching over us attracting our Spirits and drawing them up to Heaven to the Fountain of love They are so many sparks of love flying forth from the Heart of God and glowing continually round about us to warm and melt our Hearts Can we now keep dark blind cold unkind unclean dead hearts in our Bosoms in the midst of a Creation of love where so many Eyes of love shine so sweetly upon us so many sparks of love lie glowing round about us so many Seeds of love are sown in our Earth so many influences of love are continually falling from the Heavens on every side The heat of the Sun warmeth stone-walls quickneth slime to a living Creature You that have hearts of stone in your Bosoms lay them open to the Beams of his love they will be warmed with a Heavenly heat they will live the life of Angels of God The work of Providence is to be annexed to the Creation among the works of Nature The work of Providence is painted out to us in the Nation of the Jesus as in a Figure from the tenth verse to the twenty third as the Soul formeth animateth and inhabiteth the Body as the Soul is all in the whole Body and all in every part of it so is Eternal love the Spring the Life the Sweetness the Beauty residing in the whole work of Providence and resting entirely on each lâ—ne each motion of it Every particular in each verse is set off with this love as the ground the glory and the rellish of all For his Mercy endureth for ever or his love is Eternal As a Silkworm spinneth a soft and shining piece of work out of its Bowels in the midst of which itâ—â—â—f liveth and dyeth to live again with Wings and multiply itself so is the whole piece of Nature and Providence a rich and delicate contexture of the tenderest Love Eternal Love spinneth it out of its own Bowels liveth with us and dyeth for us in the midst of it Then it riseth again with Wings of Spirituality and Glory In this Divine Form it cometh again to generate a Divine Seed to itself A Painter who is drawing a Beautiful Person keepeth his Eye ever upon the Life Whether he lay dark or bright Colours whether he make Shade or Light crooked lines straight or circular still he is acted by that Idea of Beauty which he taketh into his Spirit by his Eye from the Life itself still he is forming that lovely Face in every stroke and colour Thus Divine Love in the whole Age of the World in the life of a particular Saint in the general Affairs of the Church sometimes maketh a Land of Aegypt sometimes a Passage out of it here a red Sea there a way thorow it now a Wilderness then a Land of Canaan But in all these it ever hath its Eye upon that Divine Glory
the Victory the Joy and Crown of the Feast I know you prevent me in your thoughts you who love the Lord Jesus by applying this to your Prince your Beloved and his Love his Bride your own Souls I shall bring down all to my purpose and to your practice in the exercise of those Principal and Triumphant Graces Faith Love Heavenly Joy by three Conclusions or Spiritual Maxims 1. Conclu All the Armies of God all the Powers of the God-Head the innumerable Companies of holy Angels and blessed Spirits all the Hosts of Heaven and Earth with their Captain the Lord Jesus at the head of them move and fight in their courses under the Banner of Love Thy Person in a glorious Image of all Divine Beauties is figured upon the Banner as this Eternal Princes Love Love to thee is wrought upon the Banner in Characters of Glory This is the Cause of all motions in Heaven and Earth To this Banner all Powers every where resort unto this they are united under this they march and fight 2. Conclu The Lord Jesus as Captain of the Lord's Hosts with all his Heavenly Armies his ten thousands of Angels his Chariots of fire and Horses of fire continually encompasseth thee marcheth encampeth round about tâ—ee as his chiefest Treasure his Love with Banners of Love spred and displaid over thee on every side of thee round about Every step thou takest in thy way to Heaven is in the midst of these Warriours All Divine Powers continually circle thee in The Invisible and Invincible Hosts of God under the conduct of thy Beloved Jesus are thy perpetual Guard and Convoy In the midst of these thou walkest â—ittest and lyest down thou wakest and sleepest Psal. 91. 11. The Angels have a charge of thee from their Prince and thy Bridegroom that they keep thee in all thy ways that they bear thee in their hands least at any time thou strike thy foot against a stone that thou never stumble The Angels of God are thy Chariots of War thy Chariots of State thy Chariots of Love thy Chariots for Travel in which thou journiest thorow this Wilderness to thy Kingdom the Kingdom of Love and Glory All this they are in one They make thy way thy Palace in the midst of thy Kingdom for Strength for Glory for Delights for Rest in thy Love They bear thee up above in the light of Life in the Life of Divine Love This is the way high and lifted up above all the Powers of Darkness and Death in which they carry thee along that thou mayst never strike thy foot against any stone of offence against any hard and hurtful Form of Darkness Enmity or Death Thy Jesus the Bosom of thy Beloved is this way 3. Conclu These Banners of Love which are spred over thee in thy marches here the same hang streaming over thy head to Eternity and over the Head of thy King as thou fittest at the Feast with him in Heaven The Fights about thee here are the Trophies and Triumphs at the Feast here The same Love is figured on all which maketh all precious Stones and Jewels in thy Marriage-Crown and Crown of Glory to shine there and adorn it for ever Use. The Use which we make of this is to see the difference between the two states of a Saint and a Sinner a Believer and him who believeth not 1. See the blessedness of â— Believer Heb. 1. 2. Jesus Christ is said to be the Brightness of the Glory of God that is of Love the express Image of the Substance or Person of God that is of Love For God is Love v. 6. 7. When God bringeth his Son again that is after his Resurrection in his Spiritual and Heavenly Appearance into the world he saith Let all the Angels of God worship him He hath made all his Ministers Spirits and his Angels a flame of Fire This concerneth thee O Believer and is spoken of thee O the blessedness of that Soul which indeed receiveth Jesus Christ and his Love by Faith if only thou didst know thine own happiness God hath brought his Son in his second Appearance in his Spirit into thine Heart He is in thee the brightness of the Glory of Love that is of the Divine Nature shining in the midst of thee This is that Eternal Sun from which all blessed Spirits continually drink in the Light Influences Joys of Life and Immortality He is in thee the express Image of Love which is the Substance and Person of God This setteth itself thorow him as a Seal upon thine Heart Now the Power of God is a Servant to his Love in thee Now God saith Let all the Angels of God worship how down to serve my Love in this Soul God himself maketh his Angels Flames of Love enfolding thee penetrating thy Body and Spirit shining within thee round about thee continually in the darkest night He maketh his Angels Ministring Spirits to thee Spirits of Glory Minister Love to thee after an Invisible manner in all visible Things Every moment of time every Circumstance or Accident in time are the Wings of Angels a Chariot of Angels carrying thee above the snares of Death below into Heaven This is thy Portion who believest in the Lord Jesus and his Love 2. See the misery of Unbelievers How wretched art thou who believest not who sayest to the Love of God and the Tydings of it from Heaven Depart from me I have no pleasure in you Those Powers of Darkness that are ever ready to raise up Leviathan from his Stormy deep below curse thee All evil Spirits are Flames of Wrath burning within thee burning from without upon thee alwaies in the midst of thy Jollities at thy Feasts on thy Beds of pleasure Evil Spirits are ever Ministring Wrath to thee after an Invisible manner thorow all Visible Things Devils are thy Chariots These wrap thee up in a thick Cloud in the blackness of Darkness and hurry thee to Hell O be not unbelievers but believe that you may inherit the Land of Love and dwell in it for ever Love inviteth wooeth you to believe that is to receive itself into your Hearts Love will bring its own entertainment and make the Feast for itself if you for your parts will but take it in as a guest 3. Instance The Righteousness of God serveth his Love Rom. 5. l. Grace reâ—gneth by Righteousness unto Eternal Life thorow Jesus Christ our Lord. Grace is Love in its Fountain Love upon the Throne Love is brought in here by the Apostle under the name of Grace as a King Eternal Life Heaven is the Kingdom of Love Jesus Christ is the chief Minister of State to this great King God is Love sitting upon the Throne The Lord Jesus is the same supream Love descending from the Throne to be the Universal Servant and General Officer throughout all this Kingdom of Love Righteousness is the Scepter of the King Thy Scepter is a Scepter of Righteousness Psal. 45. Love reigneth by
only Free Kindly Evangelical and Divine when it springeth from the Womb of love lyeth in the Bosom of love hangeth at the Breasts of that love which is God of God as he is in his own Eternal Form of love He that hath the Son hath the Father also He that hath the Father hath the Son saith St. John Let us not be deceived He that worketh Righteousness hath the love of God in him and he that hath the love of God hath also the Righteousness of God Love is the fulfilling of the Law of every Law Natural Moral Evangelical of the Letter and of the Spirit Love doth nothing uncomely offendeth no Principle Humane or Divine of Sense Reason or Grace Thus Divine Love is free but Divinely fair and pure 2. So is not Lust. The Lust of the Flesh is licentious without Law Light Harmony Order All Disorder Deformity Shame Bondage Anguish and Death are there where Lust is Can there be any Freedom Beauty or Peace in the midst of Confusion and Contrarieties Every Lust maketh thy Spirit a narrow and deep Pit of Darkness and Horrour Thou lyest sunk to the bottom of it in the midst of loathsom Toads and poysonous Serpents twining about all thy parts crawling upon thy naked Bosom and naked Heart 3. Cast out every flesh Lust. A Lust is the spawn of the Devil If thou suffer it to lie in thy Soul innumerable Devils will spring up out of it and make thee a Hell in thy self a Habitation of Devils The Devil was a Beautiful and Blessed Angel until Lust came Lust made him a Devil Lust is the Nature and Essence of the Devil It maketh thee the Child of the Devil 4. Take in cherish the Love of God in thine Heart Pray for wait for receive gladly the Blessed Sower the Lord Jesus when he cometh forth to sow the Seed of Love in thy Soul Cherish it when it is sown Give it depth of Earth let it take root deep enough in thee Suffer no cares of this world to choak it Love is the Seed of God in thee The Image of God with all the Graces and Joys of it the Divine Nature with all its Purities Powers and Perfection God himself will grow up out of it to dwell and walk in thee to fill thee with the presence of his Glory to make thy Spirit and Person another Heaven to him The God-Head of God the Guilding Sweetning and warming of Heaven the life of Eternity is Love I have now shewen how all the Attributes of God serve his Love in general and in three particular Instances of the Wisdom Power Righteousness of God This is the Second Proof that Love is the end of all 3. God resteth in his Love This is the third Proof that Love is the end of all Zephan 3. 17. He will rejoyce over thee with singing he will rest in his Love Like the Joy of Harvest when the Countryman bringeth in the last shocks of ripe Corn out of the Field with Songs and Garlands because this is the end of all his labours for the whole year so God rejoyceth when his Love is come to the ripe Corn in the Ear when it is cut off from its Earthly stalk when in the full declaration of it in the riches of its Glory in the Simplicity and Spirituality of its Divine Nature it is brought home into his Bosom again for this is the end of all the Circuit of his labours thorow the whole Creation This is his Noah his rest No man resteth till he come to his last end The Love of God is his last end For he resteth in his love All motion tendeth to and endeth in rest All the Motions Works and Ways of God tend to and end in Love For this is his rest God in all other Appearances and Forms of things is in transitu passing thorow them as a way-fairing man till he cometh to the full expression of his Love This is his Mount Sion his resting place for ever Upon this Mount of Love God casteth off every disguise layeth aside every vail Here God is seen naked in the simplicity and brightness of his own Beautiful Person Love is the Chrystal Glass of the Divine Essence in its own light and purity Here all the Saints see God themselves all things in their Eternal Forms of Divine loveliness with a beatifical vision Here time is no more The mystery of God which is the mystery of Love is made perfect is finished and ended A wise man so far as lieth in his Power maketh all his desires and designs all his works all things within his Sphear to meet in his end that his rest in his end may be sweet and full God is infinitely Wise and Almighty All his Counsels and Contrivances all his Works and Ways in Heaven above on the Earth below all his Attributes and Perfections all things that ever were meet in his Love as in their end So he resteth in his Love His Soul and all that is within him is well-pleased in his Love His Joy is full He lieth down upon the Bed of love with the perfection of all contentment with the sweetest and highest Complacency of all those infinite Powers in him Love is an end every way proportioned to him For it is himself God is Love Use. 1. How happy a thing were it if Men were like to God in this to have their rest in love This would be a Heaven upon Earth What a Divine Calm should we be continually in Divine Love would be a Bed of rest to us while the Storms only made Musick to the Heavenly Dances of things round about us O the blessed and unknown force of this Wine of Heaven Eternal Love where it is drunk deeply down into any Soul by large draughts Beware of the Corruption of Love The Corruption of the best thing produceth the worst of all things Lust is the Corruption of Love Beware of the Contrarities to Love All Passions are Contrarieties to Love There can be no Peace no Rest no Comfort of Love while our Lusts and Passion prevail Seek God seek the Rest and Joy of the Lord in his Love Behol◠he giveth his Beloved to sleep It is Divine Love alone which singeth us into Divine sleep of sweetest rest and delight in its own Arms in the midst of even Tempest of Sickness Sorrows or Death I have finished the second Argument for the confirmation and explication 〈◊〉 the description of Love taken from St. John that God is Love in as much 〈◊〉 Love is the end of all 3. Argum. The Unity of God is the highest and purest love This is 〈◊〉 third Argument to shew that God is Love that the first and Supream Love 〈◊〉 the most high God over all Blessed for ever The highest purest and mo◠Spiritual Union of all things in the highest purest and most Spiritual Form◠in one Eternal Spirit this is the Love this is God I will unfold to you this sweet and glorious
Debt any Burthen 〈◊〉 Guilt Sin or Sorrow come lay thy head upon this Pillow the Naked â—eart of God in the Naked Bosom of Jesus Christ. Here thou wilt sleep and thy â—eep will be sweet to thee thou wilt forget thy Debts and Cares thou wilt 〈◊〉 no weight no burthen upon thee any more 3. The Love of God poureth forth itself in Christ Indifferently that is 1. Without Distinction 2. â—ithout Condition 1. The Love of God poureth forth itself in Christ without Distinction John 〈◊〉 16. God so loved the World that he gave his onely-begotten Son that whosoâ—ver believeth in him should not perish but should have everlasting Life Let 〈◊〉 Sinners let all the Souls of all Mankind hear this All Persons all States 〈◊〉 Dâ—grees the Persons of all Sinners All States and Degrees of Sin are Aâ—â—e to the Love of God in Jesus Christ. It findeth no Distinctions It maketh â—ll Distinctions by its own Election Descent and Operation It taketh away 〈◊〉 Distinctions by putting the greatest Comeliness upon the most uncomely â—rts by pouring forth itself in the greatest Loveliness upon the unloveliest â—arts by being Infinite in the Effusion of itself upon Every Part of Christs 〈◊〉 The First Matter is said by learned men to be a Deep of Emptiness and Darkness a meer Possibility a Pure Passiveness to all Forms of Things Such Matter such a Subject is every Soul to the Divine Love in Christ. Every Soul is in itself a great Deep covered with the Blackness of a Darkness But it is to This Love a meer Possibility a Pure Passiveness It cannot actuate itself to a Complyance or a Resistance Love cometh to it as its Form infuseth itself into it penetrateth thorow the whole Substance of it filleth it in every Part. Love reigneth Powerfully over it reigneth gloriously in it maketh it a Kingdom of Love maketh it a Lovely Queen to itself standing at its own right hand reigning and ruling together with itself in this New Kingdom of Love Rom. 5. 20. Where Sin abounded there Grace hath abounded much more Seas and rivers have their High-Water Marks Thus far their Waters come when they are highest but no further The Sea of Divine Love in the Bosom of Christ hath no High-Water Mark no Bound Thus far Love shall flow thus high its pure and sweet Waves shall rise to wash to make white to make new to overflow Sinners of such Circumstances But beyond this no Love shall pass to Sins of such aggravations of so deep and foul a Dye to Sins against so much Light so much Love to Sins so often repeated after so many new Repentances new Resolutions to Sins so black so bloody No The Love of God is without Distinction to all Sins and over all Sinners in Jesus Christ. If It maketh any Difference It floweth first It riseth highest there where Sin hath most abounded that there It may be most Glorified The Love of God in Jesus Christ maketh the greatest Sinners its Patterns to all the World of Men and Angels Its Master-pieces to Eternity 1 Tim. 1. 15. God had mercy on me the Chiefest of Sinners that I might be an Ensample to all that shall believe in ages to come saith St. Paul The holy Apostle doth not speak vainly when he calleth himself The Chief of Sinners he speaketh the truth in the Holy Ghost and lyeth not He setteth himself as a Light on a high Watch-Tower to all thorow all ages that shall faâ—â— upon Seas of Lust in a dark Night of Ignorance and Unbelief exposed to Storms of Wrath. He inviteth them to make thither there they shall be safe they shall find rest they shall find a Heven of Divine Love in the Bosom of Jesus Christ defended by the Rocks of Eternity the Divine Attributes from every wind No Vessel will fear want of water there where it seeth the greatest Ship of the greatest burthen deepest loaden which draweth the greatest depth of waters to sail safely St. Paul being dead yet speaketh to the greatest Sinners in every age after this manner Behold a Sea of Love a Channel of Love the Love of God poured forth in the Bosom of Jesus Christ. My self the greatest Sinner deepest loaden with Sin and Guilt who draw the greatest depth of Love have here found Love enough unfathomable Love on which I have bin carried safely triumphantly unto that Flourishing Land of Glory where now I feast continually with all Blessed Spirits in the midst of all Incorruptible Beauties and Joyes Let no sinner ever after me doubt to trust himself to this Channel to put himself upon this Sea of Love in the Bosom of the Lord Jesus Thus the Love of God poureth forth itself without Distinction in the Glorified Person of our Blessed Saviour 2. The Father poureth forth his Love in Christ Indifferently that is Without Condition 1. The Love of the Father dependeth upon no Conditions between himself and his Son the Father doth not say to Christ I will pour forth my Love in thee for Sinners but upon this Condition that thou make thy Soul an offering for Sin that thou satisfie my Justice and my Wrath that thou take upon thee to make them capable of my Love suitable to me in Holiness and Spirituality All that the Lord Jesus hath done or suffered is no Condition but Consequent of the Father's Love Love is the Sea These are the many Springs by which it variously boileth up the many Streams and Windings in which it playeth with itself as it runneth along in this Earthly Image until it return into the Sea itself again from whence it came The Lord Jesus testifieth The Words which I speak are not mine but the Father's He doth the Works It is the First the Supreme Love itself which shut up itself in Flesh which was made Flesh It is That Love which weepeth bleedeth dyeth which hangeth upon the Cross lieth in the Grave It is that Love which riseth again maketh itself a Spirit ascendeth up on high taketh to itself Its First and great Glory It is that Love which as a Spirit cometh to thee Invisibly by day and by Night which is now with thee Invisibly wooing thee in all Forms in Its Blood in Its Beauties by all means working itself into thine heart It is The Love of the Father That Love which is the Onely Father which doth all the Works which speaketh all the Words in the Person of the Lord Jesus It is the same Gold which is stampt in several pieces with several Images to make Crowns Angels Twenty shilling Pieces Coin and Currant Money for Traffick The Incarnation Active Obedience Sufferings Resurrection Intercession of the Lord Jesus his Presence his Powers his Operations in the Spirit are All The same Gold The same Divine Love in several Forms bearing several Figures for Traffick and Commerce between God and the Creature When thou presentest to God the Blood the Glory the Intercession the Spiritual Operations the Graces of the Lord Jesus
the Father are Beams of Love which he shooteth into our Bosoms Obedience to them is the Reception of these Beams and the Reflection of them back again into the Bosom of God Obedience is the Activity of Divine Love enlarging itself freely in our Souls If it be contracted or shut up it goeth out 4. Abide in the Father's Love by the Peace of your Spirits Peace of Spirit is a Heavenly Calms and Serenity which freely receiveth and preserveth entire the Beams and Sunshine of Divine Love Passions are Clouds and Storms which cut off and darken the Beams of Love The Spirit of Love resteth not upon an Angry or Melancholy Man 5. Abide in the Father's Love by Spiritual Joy Joy is Love flaming One saith that Laughter is the Dance of the Spirits their freest Motion in Harmony and that the Light of the Heavens is the Laughter of Angels Spiritual Joy is the Laughter of Divine Love of the Eternal Spirit which is Love in our Spirits True Joy is Eternal Love the Eternal Spirit in Its Freest Motions in Its fullest Harmony and Complacency in our Spirits 6. Abide in the Love of the Father by Heavenliness The Presence of God in his Wrath is hell The Presence of God in his Love is Heaven Love is the Sunshine of the Godhead sweetning and guilding all things round about it after a Divine Manner as this Sun doth these Skies So far as thou abidest in a Heavenly Image of Things where every Object is covered with an Immortal Pleasantness and Glory thou abidest in the Love of God 7. Abide in the Father's Love by Spirituality Love is an Union The highest Love is the highest Unity the Unity of the highest Spirit In the Unity of this Spirit all things are Spirit of this Spirit All Varieties in this Unity of the Spirit are Spirits Divine Eternal Spirits of this Supreme Spirit in this Supreme Spirit Supreme Eternal Loves from the womb in the Bosom of this Supreme Love Abide in This Palace of Love The Unity of the Spirit Let this be thine Eternal habitation Be continually here in the Sweet and Blessed Society of Beautiful Pure Eternal Spirits Living Immortal Loves Behold Converse with all things within Thee without Thee in these Forms So shalt thou abide in the Love of the Father as It is poured forth in the Glorified Person of the Lord Jesus So This Love shall guide Thee as thou walkest into Fields of Light and Divine Pleasures into the Gardens of the Divine Nature This Love shall talk with Thee when Thou wakest as Moses and Elias talked with Jesus Christ in the Transfiguration of the Departure out of every other Image of things into this Paradise of Love flowing with all the Joyes of Life and Love in the heavenly Form of Christ. So This Love shall keep thee when thou sleepest as a Rich Canopy of Divine Substance over thy head as a Guard of Immortal Sweetnesses round about Thee as a heavenly Consort of Divine Spirit Divine Loves by their Musical Harmony continuing and crowning thy sleep I have done with the First Property of Divine Love as It is poured forth in Christ Freedom I come to the Second which is Purity 2. Property in the Effusion of Divine Love Purity The Love of God is poured forth in Jesus Christ Purely The Lord Jesus is said to be the Brightness of the Glory of God Hebr. 1. v. 2. Brightness is the Purest Light of Glory The Prime Glory in God is his Grace his Love He doth all for the Praise of the Glory of his Grace Ephes. 1. Jesus Christ in heaven in thine heart O Believer is the purest Stream the richest Flood of Divine Love the Love of the Divine Nature in the Brightness of Its Glory We are taught that this Light of the Sun which we enjoy here below is only a Shadow of that Light which shineth in the Body of the Sun itself The Sun in its highest Lustre is the Shadow of an Angel The Highest and Brightest Angel in his Purest Glories is no more than a Shadow of our Glorified Jesus He alone is the Brightness of Divine Glory without any Shade the Purity of Divine Love without any Allay Love is Loveliness in Motion As fine Gold melted into a Pure and shining Stream so is the Person of our Lord Jesus in Glory the Godhead in the Purity Perfection of all Its Lovelinesses melting itself into a most Pure Precious Stream of Love in which it runneth along winding turning meeting sporting with itself from Bosom to Bosom in the Father the Son and all the Saints O Broken-hearted Sinner who â—ittest in the Shadow of Death who wanderest in a Wilderness where there is no water ready to dye for thirst open thine Eyes see this Pure Light of Divine Love which shineth round about Thee in the midst of Thee see this Pure Stream of Divine Love which runneth along before Thee in that Wilderness thine heart the Blessed Person of thy Saviour which is this Pure Light this Pure Stream of Divine Love which filleth All. Take in the Waters of this Stream drink freely of it Cast thy self into this Stream let it cover Thee let it roul Thee along with it sport thy self in it There are Two Arguments of the Pure Effusion of Divine Love in Christ 1 The heighth of Its Sweetness 2 The Greatness of Its Virtue 1 The Love of God in Christ sheweth Its Purity by The heighth of Its Sweetness The Purest things are Sweetest The Love of God in Christ is the Rose upon its Stalk New-blown in its Virgin-Freshness and Sweetness To be Carnally-minded is Death to be Spiritually-minded is Life saith St. Paul Rom. 8. Impurity Carnality is the Death of Love dulleth embaseth embittereth it by Corrupting it Purity Spirituality is the Life of Love heighteneth and immortaliseth all its Sweetnesses all its Pleasures The Sweetness of the Love of God in Christ is made up of Three Parts 1. The Nearness of the Union 2 The Firmness of the Union 3 The Efficacy of the Union 1 The Nearness of the Union is the First Part of the Sweetness in the Love of God poured forth in the Glorified Person of our Saviour Love is an Union Where Love is Sweetest the Love-Union is Nearest The Love of God in Christ bindeth up God Christ all the Saints immediately in the most naked most warm Embraces of each other It maketh them All up into One Beautiful Body It melteth them All into One Blessed-Spirit of Divine Love The Bridegroom in the last of the Canticles expresseth his Love to his Bride after this manner If she be a Door we will inclose her with Cedar Cedar Wood is Eminent for three Things It is sweet Beautiful Incorruptible Blessed art Thou O Believer the meanest of all Believers who art a Door onely in this heavenly Temple Christ risen from the Dead a Door by which the Glories of the Godhead go in and out between the Visible and Invisible World Thy
Jesus by the Immediate Embraces of Divine Love incloseth comprehendeth thy Person entirely with the Sweetness Beauty Immortality of his own Glorified Person The Soul in the Bosom of Christ lieth as a Pleasant Island in a Sea of Love The Sea bringeth to an Island Pleasure by its prospect and by sayling upon it Safety by inclosing it Riches by Traffick unto all parts Thus thou O Saint art seated in the midst of a vast Ocean of heavenly Love This Ocâ—an of Love is thy Prospect on every side Which way soever thou lockest thou seest Waves of Love rolling and tumbling one upon the neck of another sometimes rising up as high as heaven sometimes again falling as low as Heâ—l All Storms are The Workings of this Lovely Sea of Love and Delightful Entertainments to Thee thou lanchest forth and sailest round about thy Island which is thy self upon this Sea of Love These are thy Pleasures How safe art thou How great and impregnable is thy Strength Nothing can come to thee but by a Sea of Love Divine Almighty Eternal Love Thou art inaccessible but this way by the Sea of Love No vessels can pass upon this Sea nothing can pass thorow it but Divine Forms of Love heavenly Angels and Ministers of Love Whatever other Form of things attempteth This Blessed Ocean of the Father's Love poureth forth in Jesus Christ is swallowed up by it and never seen more Thou hast Traâ—â—ick and Commerce by this Sea of Love with all things holy heavenly Beautiful and Bâ—essed every where with all Lands of Life and Joy Thou sendest forth thy Spirit thoughts and Affections into all Parts Thou bringest home all the Precious and Pleasant things of Heaven and Earth of Time and Eternity of God and the Creature Thou hast a Love-Union and by this Love-Union a Communion of Love with all the Treasures of the Godhead in the Sun and in the Moon in the Heavens above and the Deep which lieth below This is the Purity the Sweetness of the Father's Love in Christ the nearness of the Love-Union 2. The Sweetness of the Love of God in Christ sheweth itself in the Firmness of the Union What the Spouse of Christ saith of her self in the Canticles that is the Language of this Love to the Soul in Jesus Christ I took hold of him I will not let him go The Love of the Father hath taken hold of Thee will never let Thee go St. Paul Rom. 8. v. 35. maketh a Challenge What shall separate us from the Love of Christ Affliction Danger Sword the Love-Union between God and the Soul in Jesus Christ is so close so fast that the Point of the sharpest Sword cannot pierce between them the subtilest Flame cannot divide between them If it wound or burn one it must wound and burn the other also There is no Vein of Blood in the Body of Man which hath not running along beneath it an Artery a Vein of Spirits to preserve the Warmth Motion and Life of the Blood There is no Vein of Divine Providence in the whole Life of a Saint there is no Vein of Life or Death in the whole Person of a Saint which hath not a Vein of Divine Love running along inseparably with it to sweeten it to give a Spiritual a heavenly Tincture of Life Joy and Glory to it To me to live is Christ to dye is Gain saith St. Paul Philip 1. v. 21. There is nothing so Dividing as Death The Life of a Man is the Union between Soul and Body Death dissolveth this Union The Life of a Saint is the Love Union between his God and Spirit in Christ who is the Glorious head and the Golden knot of this Union Death maketh this Love-Union faster and sweeter more close more clear more compleat Dâ—ath is a Gain here The Death of a Saint is like the Tabernacle in the Wilderness Without was a course Tent of Badgers Skin exposed to the Injuries of all Weathers This was seen by the Common Eye But this was not the Tabernacle This was onely the Tent the Covering upon the Tabernacle The Tabernacle within as it appeared to the Priest's Eye which entred into it was Silk Silver Gold and Precious Stone Fine Linnen Scarlet Crimson Sky-Colour Cherubims richly wrought Be not deceived That is not the Death of a Saint That is not a Saint in Death which appeareth outwardly to the Eye of Sense so affrightful so mournful so dark so deformed so Dividing from all the Joyes of Life No. This is the Covering onely upon Death to hide the sacred Mystery from common Eyes That which is within which presenteth itself all along to the Eye of a Saint that entreth into this Death is indeed a Tabernacle of Immortal of Divine Love with all rich and pleasant Appearances wonderfully heightened The Love-Union between God and the Soul in Christ opening itself taking the Soul entirely into itself as into the true Heavens where all things which are seen are the highest Forms of Beauty in the highest Lights of Divine Glory all things that are heard tasted or felt the highest Joyes of the Divine Life with the most heightned Sweetnesses of Divine Love 3 The Sweetness of Divine Love is manifested in its Efficacy in its Sweetning Operations as it is poured forth in the Lord Jesus St. Paul saith Philip 3. l. We have our Conversation in Heaven from whence we look for the Lord Jesus who shall change these Vile Bodies these Bodies of our humiliation and make them like his own Glorious Body according to that Power by which he is able to subdue all things to himself As the Flowers put forth unfold all their Beauâ—ies send forth their several Sweetnesses to the Sun so do all the Excellencies Joyes and Glories of the Godhead display themselves to the Divine Love God in the Presence of his Love is the highest the Truest Hâ—â—ven This is the Heaven which containeth and hideth Jesus Christ. Jesus Christ cometh forth from this Heaven as a Bridegroom from his Chamber he cometh forth in this Heaven with this Heaven round about him he maketh this Heaven every where as he cometh forth as the Sun maketh a Glorious Sky He boweth this Heaven and cometh down upon It into the broken heart To this broken heart he changeth the vilest the Bitterest Image of things the Body of its humiliation the Body of this Darkness and Death in which it dwelleth here into the Likeness of his own most Glorious Body the Body of the highest Heaven in its Brightness the Pure and clear Body of Divine Love This Love of the Father is that Power by which our Jesus subdueth all things to himself that is to the Brightness and Sweetness of the Glory of this Love to the Express to the Naked Image of this Love in its own Divine Substance in 〈◊〉 own most Lovely Person This is the transfiguring Efficacy of the Love of the God-Head poured forth in the Glorious Person of Christ and making for him
round about you Then shall Worldly Christians Hypocrites Temporary Believers all who have lived in the Lusts of the Flesh or the Letter onely of the Gospel take hold of climb up upon the outside of the Ark the outward Fleshly Form and Appearances of the Eternal Word the Lord Jesus Then shall they too late cry to be taken into the Spirit which alone is Truth which alone hath Immortality But they shall be rejected They shall lose their hold drop off into the flames and perish there I will conclude all with that Scripture John 14. v. 30. 31. When Jesus Christ perceived that the hour and Power of Darkness were now come upon him he saith The Prince of this World cometh Arise let us go hence Thus saith the same Jesus now in the Hearts of his Beloved Ones to his Spouse The Prince of Darkness The hour and Power of Darkness of dread of Destruction of the Devouring Fire cometh Arise let us go hence out of the visible things of the Flesh into the Invisibility of the Spirit The Ark of Pure Gold Paved with Loves 3 Property Plenty This is the Third Property in the Effusion of Divine Love upon the Glorified Person of Christ. It is poured forth plentifully I will divide this Head by Streams flowing from it 1. The Fulness of all Love is poured forth in Iesus Christ. 2. The Person of Christ is all Full of Love 1. The Fulness of all Love is poured forth in Jesus Christ. We read Colos. 1. 19. It pleased the Father that all Fulness should dwell in him that is in Jesus Christ. All Fulness and so the Fulness of All Love had its Seat its Bed in the Bosom of our Saviour But the Pleasure the Will of the Father which is the Highest Pleasure Pleasure in one Substantial most Perfect Eternal Act is the Well Spring which sendeth forth this Plenitude of Divine Love into Christ. The Words lye so in Greek that they may be properly rendred according to the rules of Grammar after this manner All Fulness was well pleased to dwell in him God is the Fulness which filleth all in all He alone is in any Place in any Spirit in any Creature Repletive so as to fill it God is Love God then is the Fulness of all Love Nothing attracteth and draweth so powerfully as Pleasure doth God who is that Love which is all Fulness the Fulness of all God who is the Fulness of all Love poureth forth himself to the Full to the last drop if we may so speak of that Love which hath neither First nor last Beginning nor End in the Lord Jesus For in Christ he poureth forth himself with Pleasure which is the highest of all Pleasures The Effusion of Love is itself a Pleasure Then the Beautiful and Blessed Person of the Lord Jesus is the most pleasant Channel the most pleasant Seat and Palace of Divine Love This Fulness of Divine Love in Christ shooteth forth itself into Three Branches 1. Love in all States 2. Love of all Kinds 3. Love in all Degrees 1. There is in Jesus Christ flowing forth from the Father a Fulness of Love in all States There are Three States of Divine Love in our Blessed Saviour There is 1. Preventing Love 2. Assisting Love 3. Finishing Love Divine Love in Jesus Christ hath these Three States and a glorious transcendent triumphant Fulness in every State 1. There is in the Lord Jesus poured forth from the Father A Fulness of all Preventing Love 2. Tim. 1. 9. St. Paul teacheth us that God hath saved us not according to works which we have done but according to his own Purpose and Grace given us in Christ before the World was Before thou hadst any thoughts of Love to Jesus Christ before thou hadst any Being in This World before the World was there was a Love from the Father in Jesus Christ to Thee to Thee whoever thou art that liftest up the Eye of thy Spirit the Eye of Faith to see thy true Self thine own Person in this Dwelling-Place this Palace of Divine Love where thou hast bin hid where thou hast had thine abode thorow all generations from Eternity Christ in the Glory of the Father the heart of the Father in Christ. This Preventing Love well understood removeth Two Objections out of the way of many hearts to the Bosom of their Jesus Object 1. Broken-hearted Sinners distressed Souls frequently plead thus against themselves We cannot think that Jesus Christ hath any Love for us because we cannot believe his Love Answ. Hear O broken-hearted Sinners O Distressed Souls Hear and believe Jesus Christ hath in himself from his Father the Fulness of all Preventing Love He beginneth to you in Love He beginneth with you He giveth you Faith to believe his Love To you it is given to believe The Son of Man cometh and giveth you an understanding to know the True God by his Proper Name of Love 1. John 5. 20. The Preventing Love of God in the Bosom of Christ cometh to Thee poureth forth itself in thy Bosom giveth Thee a new Eye to see the Divine Beauty a new Ear to hear the heavenly Melody a new heart to take in rellish and understand the Spiritual Sweetnesses Fulnesses Joys of this First Love Love in its Fountain in the Fountain of Eternity This New Wine of the Everlasting Kingdom giveth itself to Thee with a New Bottle a New Spirit which will take in and hold this precious Liquour Not one drop of it shall ever fall besides this Bottle or be spilt out of it Object 2. But still thou poor troubled trembling Soul thinkest the glad Tydings of the Gospel of Pure Preventing Love too good to be true Thus thou arguest against thy self If I were but moderately evil or morally good if I could in any degree comply or close with Jesus Christ when he offereth his Love and himself to me then might I have some hope that I had some place in his heart But if the Lord Jesus himself should shine forth with the Sweetest Vision of Preventing Love in the midst of my Fleshlinesses Filthinesses hardnesses Enmities and should say to me as the Angel to Mary hail thou that are greatly Beloved Hail thou that are freely Beloved I should not onely wonder at this Salutation but believe it all to be a vain Dream of my deluded Fancy Answ. Let me tell Thee a Story A beautiful Aegyptian Youth when his Friends desired to take his Picture desired them to take him up seven daies after his death and then to take his Picture Thou the most defiled the most deformed Sinner wert once beautiful once in the freshness and flower of thy Youth in Paradise It is true thou art now dead dead of the most loathsom disease dead by the most killing and corrupting Death dead in sin Yet now after that thou hast bin many years dead Jesus Christ in his Glorified Person cometh like a Bridegroom from heaven not onely to take thy Picture but
of that Sacrament pointing out the Truth figured in that Type The Lord Jesus is a Husband to Thee in his own Blood Thou must also be a Spouse to him in thine own Blood St Paul saith Ye are dead to your first Husband by the Dead Body of Christ that ye may be married to another to him who is risen from the Dead Rom. 7. 4. You must come thorow the Death of Christ into his Marriage-Bed You cannot lye down in the Embraces of his Love in Glory except ye be first married to his Crucified Body and united to that in the Embraces of Death Flesh and Blood saith St Paul cannot enter into the Kingdom of God into the Kingdom of Spiritual Love If a Fleshly a Natural Spirit striveth to enter into the Love of God in the Glorified Person of our Lord Jesus it â—alleth short of the Truth the Life it attaineth to a Similitude only The Love and Glory of the Father of Christ of Heaven to the most raised Spirit of this Creation is an Enchantment Delusion a Dream This Gâ—ace of God in the Figure this Divine Love in a Dream is for the most part turned into Wantonness Lust. So men become in the heighth of the Purest Notions of the Sweetest Images no more than Filthy Dreamers The Death of Christ in the New Birth in Purity and Power of the holy Ghost is the Angel with a Flaming Sword turning every way which keepeth the Entrance into the True Paradise the Way to the Tree of Divine Love as well as of Divine Life The Eternal Spirit is the Flaming Sword Death here in its outward form is an Angel ministring to this Spirit He that dieth by this Sword and Flame in the hand of this Angel cutteth off burneth up all Fleshly Forms and Lives is in the same moment new-born into a Divine Immortal Spirit In this Spirit he entereth into the Paradise of Love in the Third Heavens above the Heaven of Sense or all things Visible above the Heaven of Reason Angels all things Invisible Intellectual of the First Creation in the Glorified Person of Christ. Here nothing entereth which hurteth or defilâ—th But be not discouraged when ye hear of a Baptism in Death before the Heavens open and the Dove Divine Love descend to rest upon you to give you rest in itself It is Love itself which is the Baptiser which leadeth you and goeth down with you into Death It is a River of Love which is the Jordan the Death into which you go down and are baptised We are baptised St. Paul saith in the forementioned place into the Similitude of Christ's Death The Death of Christ was Death in Truth a Substantial Real Death The Death of Christ in a Saint is Eternal Love Eternal Life in the Likeness and Form of Death a Similitude onely of Death in a Substance of Immortal Love and Glory in the Person of our Jesus ascended Use. 4. Take heed of mingling the Lusts of the Flesh with Spiritual Loves Jealousy is the Rage of God as well as of Man It burneth to the Foundations of the Earth A Fly bred out of Dung so infested the Eagle that it forced him to lay his Eggs for safety in the Lap of Jupiter the Heathen-God The Fly mounteth up aloft carrieth up some Dung with it letteth it fall into Jupiter's lap He arising and shaking the Dung out of his Lap shaketh ouâ— the Eagle's Eggs with it which fall broken to pieces upon the ground This is a Fable The Moral is good Thou art a Saint Thou layest the Births of the Divine Spirit in Thee thy Graces Hopes Joyes with thy self in the Bosom of Divine Love O take heed that thy Flesh that Dung-Fly mingle nothing of its Filth with these Births of the Spirit in the Pure Bosom of Heavenly Love If it do assure thy self that Love will cast all the Filth all Flesh out of its Chast and Spiritual Embraces As that falleth to the Ground thou also wilt fall with it and have many a broken bone many a broken heart We read in the Revelation of the Dragon and his Angels in Heaven together with Michael and his Angels But they fought there till the Dragon and his Angels were cast out Thou O Believer art a Heaven in which God dwelleth as Love where all the Angels as Angels of Love where all Forms of things are as Heavenly Angels of Pure Love round about him ministring to him Shall there be now seen in this Heaven in thy Person O Believer silthy Lusts furious Passions the Dragon and his Angels together with the Lord Jesus Divine Love and its holy Angels How hateful how horrid a Wonder What a Prodigy is this If it be so let there be no rest in the Heaven of thy Spirit let there be a continual Fight until the Dragon with his Angels the Fleshly Spirit with its Lusts and Passions be cast out When the Unclean Dog and the fiery Dragon are no more Thy Lamb will feed and lye down to rest thy Turtle will make its Nest and enjoy its Mate its Beloved in quiet Nothing shall disturb or make them afraid in all the Paradise of Divine Love Use. 5. Comfort your selves O Believers You travel thorough the Valley of Baca Baca signifieth a Mulberry Tree and Weeping You travel thorow a Valley of Tears a Mournful Valley where all the Trees that grow are Mulberry Trees Emblems of Grief and Wo. You are frequently overspread with the black Shades of Fear Unbelief Doubt Distrust Despair You often fall into the hands of violent Robbers Evil Spirits in the forms of various Temptations Corruptions Passions These spoil you leave you naked wounded desolate You dig up pits in Duties Ordinances But many times no Rain no Descent of the Spirit from Heaven filleth these Pits Yet be not discouraged all you who believe the Love of God in Jesus Christ. Strengthen the feeble Knees You shall go on from Strength to Strength from Light to Light so you shall come every one of you at last to a Clear Sight to a Compleat Fruition of the God of Gods on Mount Sion of God in his Supreme Glory in the Nakedness Purity Simplicity Unity of the Eternal Spirit Lift up the feeble hands These weak Graces of yours mixt interrupted with so much Corruption These weak Persons Bodies and Spirits wearied wounded stained with so many Sufferings Sins and Sorrows shall be crowned with perfect Glory For why Pure Love Almighty Love That Love which is itself God over all Blessed for ever This Love comes forth casting off all vails pouring forth itself from all its Eternal Springs in all its Infinite Fulnesses in the Glorified Person of Christ This Love hath begun and shall it not make an End As Certainly as it hath laid the Foundation and you have cried to it Grace Grace Pure Love Preventing Love as Certainly as it hath gone on to build you up thus far and still you have cried to it Grace Grace Pure Love
any fresh Effusion of the Spirit upon you When the Activity of Grace when the Operations of the Divine Life are heightned in you by any peculiar Appearances and Outshinings of the Lord Jesus in you what do you Find Do you not find all things made New Do you not find the Invisible Image of things within the Image of all Visible things without Your self your Life Your Soul your Body Your Graces your Comforts Husband Wife Children all Objects of Life the whole World itself renewing its Light its Sweetness its Lustre All heightened Spiritualised Immortalized transfigured into Divine Forms Invisible to all other Eyes and this without any Darkening without any Eclipse or Cloudy moment interposing This is the Earnest of the Spirit given unto Thee for a Figure a Foretast and a Seal of Thy change in Death Thou shalt not be uncloathed of any Garment of Life or Light Spiritual or Natural which thou hast ever put on Thou shalt never be found naked of any Forms of Light Life or Love which have ever accompanyed and encompassed Thee Thy Faith-shall be swallowed up into Vision Clear Full Immediate Vision Eye to Eye Thy Hope into Entire Possession and Compleat Fruition thy Soul itself into a Simple Divinity and Eternity Thy Body thy Dear Relations the Delights of thine Eyes the Precious and Pleasant things of thy Senses shall All be cloathed upon from above with those Immortal Substances of which here they are the Shadows with their own Original Forms of which here they bear the Figure with their Flourishing Patterns upon the Mount of Glory in that First and Pure Spirit the Fountain of Life the shining Fountain of Good in the Glorified Person of the Lord Jesus in Eternity The Movable Tabernacle with its Tent both are Dissolv'd and fall into the Eternal Building of Glory in the Heavens where they become as Mysterious Figures of Divinity in that Temple or Rich Furniture Delightful Apartments of that Palace where every Part beareth the Figure possesseth the Life and Beauty of the Whole This is the Freedom the Sweetness the Fulness of the Finishing Love of God in Christ. Death itself is made at once A Consummation of the Marriage Love between the Heavenly Bridegroom his Bride A Bed of Loves the Divine Embraces of Eternal Love and the Divine Fruitfulness of these Embraces Jesus in his Invisible and Eternal Form descendeth overshadoweth embraceth his Bride transfigureth her into a Form of Eternal Beauties perfectly answering his own maketh her to spring with to bring forth in the moment of those embraces in the moment of her own Transfiguration all Forms of Things above and below in Immortal Divine Images and Essences of Pure Perfect Love The Dark aud Dreadful Appearances which surround Death are onely A Cloud which hide these Delightful these sacred Mysteries and changes from all Natural Eyes while the Saint himself in the Spirit seeth its own Beauties feeleth its own Joys in these Transfiguring and Impregnating Embraces So Christ himself was taken by a Cloud out of the sight of the Apostles while he ascended Death beginneth to the whole Saint in all parts that Coming down of the Lord Jesus in a Flame of Glory that Rapture of a Saint caught up into the Bosom of the Lord Jesus with the Sound of the Heavenly Trumpet The Universal Shout of Divine Lives Loves Glories thorow all things The Resurrection finisheth them O the Absoluteness of Finishing Love All work of Glory is made perfect in a Saint Jesus in all these Powers and Treasures of the God-Head resteth upon a Saint then when he is weakest when he seemeth nearest likest to Darkness Dust and Dung in the Agonies of Death 3. Comfort Against the last Day There are peculiar Terrours accompany the Day of Judgment It is indeed the most Dreadful of all Dreadful things The Last Day is twofold 1. Universal the Day of the Lord upon the whole Earth 2. Particular the day of the Lord upon a City or Nation Both these are spoken of mixtly The same dreadful things are attributed to both properly or figuratively We know not how near the Universal Day of the Great Judgment of the Lord upon the whole Earth may be The Lord Jesus may be now at the Door and ready to enter He shall come as a Thief in the Night in Clouds unperceived unexpected All things shall be in the moment of his Appearance as from the Beginning Some at the Mill some in the Field some in the Market some at Church to be married others in the Marriage bed others Eating and Drinking All the signs which are to fore-run that Great Day of the Lord's Last Appearance from Heaven may be come to pass in the midst of us in another manner and form differing from that which we figure to our selves and we not aware of it As Elijah the great fore-runner of our Lord Jesus in his first Appearance was come and gone in the Person of John the Baptist not understood either by the Jews in general or by the Disciples Watch and pray have your Loyns ever girt your Lamps burning go forth from the things of Sense into the Spirit to meet the Lord who cometh in that Air of Heaven and Eternity So shall you be caught up to meet him as he cometh and enter with him into the Bride-chamber I shall give you my Reasons which make me to believe that the Particular Day of the Lord upon this Land and City approacheth and cometh like a Traveller like an Armed Man upon us 1. Jerusalem and the Jews seem to be set up for a Type to every City and Land which beateth the Name of God St. Paul at large in the 11th to the Romans describeth the Succession of the Gentiles by Christianity into the place of the Jews the Progress and Way of God with the External Professors of the Gospel as with Israel He representeth this by Natural Branches cut off from and Olive Tree by wild Branches ingrafted in their place standing upon the same Terms in the same danger of being cut off 2. Are not we as Hierusalom ripe for the Harvest Have we not had the Ministry of the Law of the Gospel of the Letter of the Spirit in great power and glory Have not all varieties of chastisements and judgments inferiour to preparatory for the great and last Judgment already passed upon us Have not our Sins among all sorts of all kinds grown up to maturity to be ready for the Sickle 3. We have seen signs in Heaven above and on the Earth beneath and in the Waters which Jesus Christ foretelleth as Joel before and St. Peter afterwards from him to precede immediately the great and dreadful day of the Lord upon Hierusalem Hierusalem is in London But O what comforts flow from the finishing love of God in Jesus Christ to make this day of the Lord not only supportable but lovely to us and longed for by us Lift up your heads for your redemption is at
hand your Redeemer cometh This is the day of finishing love Jesus Christ cometh in this day to thee O Believer to consummate the Marriage and so all thy joys thy graces thy gâ—ories in thy compleat Marriage to himself The day of the Lord is said to be The Revelation of the Lord from Heaven As the natural day chaseth away the shadows of the night but is the brightness of the Suns beautiful and glorious Body making all things new in the pleasantness of his light to those Eyes that watch for the morning so is this day of the Lord a day of Clouds and Darkness to the Children of the night But it is to thee who lovest and waitest for the appearance of our Lord Jesus the breathing forth of all finishing loves the breaking forth of all finished Beauties from the beloved Person of thy Jesus appearing nakedly in all the glories of the God-Head from Heaven in thy Person in all things round about thee as the Sun of Eternity at once shining in every point of things making a new day of immortality and glory every where The Lord Jesus cometh indeed in flames of Fire But these flames are the Almighty powers and Supream glories of the eternal spirit of eternal love in its purity in its simplicity These are of a truth flames of fire to the enmity to the enemies to all flesh but they are to thee who livest in the spirit flames of finishing love of finished beauties presenting themselves to thee in all forms of things feasting themselves upon thee feasting themselves with thee making themselves a feast to thee I will conclude with that History of Elijah 1 Kings 19. 11. There passed before him a Whirlewind rending the Rocks removing the Mountains a Fire and Earthquake After these came a still veice The learned Jews say That all this was acted before the Prophet in a divine vision that the Whirlwind the Mountains the Rocks torn in pieces the Fire the Earthquake were Angels presenting themselves in those Forms as so many Divine Scenes that the still voice were all the Angels in a Quire making a heavenly melody Thy Royal Bridegroom cometh in every day of Judgment to make more than this true to thee O thou Dove thou Bride of the Lamb. He cometh in the weakness of all flesh round about thee to rest upon thee upon all things round about thee in the power of his finishing loves This is the great day of love and of the spirit in which he will make perfect the strength of his love and spirit while thou art trembling while all things are falling with a great noise round about thee as dreadful ruines in a devouring flame Now lift up thy head into that living and glorious light of the eternal spirit now lift up thine Eyes and thine heart unto that living and glorious light of divine love which breaketh forth from the face of thy Jesus within thee without thee on every side of thee This is the day of the anointing of thine Eyes with the heavenly Eye-salve of changing thee and the whole world to thee into fine Gold Gold tryed in the fire All things now appear to thee as indeed they are a divine vision in a light of Glory The whirlewinds Earthquakes Fires Deaths Ruines are all Angelical Scenes in the Spirit In them all thou seest the Dances thou hearest the still voice the calm charming soft Musick of all the Angels all the Spirits all the loves of God as on his and thy Marriage-day Thus finishing love maketh perfect the light the life the strength of the spirit and of love in thee in thy personal weakness in the universal weakness decay and ruines of all flesh of the whole Creation round about thee A skilful Painter is most discerned in laying his shadows By these he maketh his work softer sweeter more full of life and more taking Thus comfort thy self in all thy weaknesses darknesses and deaths Say thou now is my Jesus exercising his divine wisdom and skill in laying and placing his shadows Now upon these sad grounds will he curiously lay his rich and pleasant colours Now will he form and finish the glorious face of his divine beauties of his divine loves upon me Finishing love then appears then displayeth itself with greatest freedom fulness and sweetness when it maketh perfect its strength its beauties its joys its eternal light in our weakness deâ—ormity despair darkness death These are the rellishes to the Musick the shadows to the beauty of finishing love These are the times for finishing love when it is most beautiful I hâ—ve now made an end of my discourse upon the first rich branch of this divine fulness of love in Christ the fulness of love in all States I come now to the second branch the fulness of love in all kinds 2. There is pâ—ured forth from the Father in the glorified Person of the Lord Jesus a fulness of love of all kinds St. Paul saith that God the Father hath abounded in Grace towards us in all wisdom and prudence in Christ. Ephes 1. 6 7. There are three parts of wisdom where it is compleat 1. There is in wisdom a varâ—ety of things 2. A contrivance of this variety into one piece 3. A concurrence and meeting in one of all the several varieties in each part and point of the whole piece by the force of the Harmony The Father aboundeth in his Grace his love to us in all wisdom in Christ. here is fulness upon fulness He aboundeth He aboundeth in all wisdom Nay you have a threefold fulness an abundance an abundance in wisdom which itself expresseth a fulness a riches of variety but then there is superadded all wisdom all variety The Father is a plenitude of love â—of all kinds in all varieties pouring forth himself incessantly endlesly eternally in Christ. God is in Christ in his electing love in his creating love in his preserving love in his redeeming regenerating justifying adopting sanctifying comforting glorifying love God aboundeth with a fulness with a filling an overflowing fulness in all these in each of these several kinds of love in Jesus Christ. Enlightning enlivening softning sweetning healing cleansing defending delighting heightning crowning loves all are here and all are full here to infiniteness Come all ye Souls who want a sense of sin or mourn under a sense of sin for want of a sense of love come hither to Jesus Christ and have love love of every kind love suitable to your longings or wants and have it in abundance The glorified Person of Christ is a spiritual Garden Indeed it is a Garden invisible sealed up from the outward senses But by how much the more invisible it is it is so much the more real glorious and divine This Garden is ever present before thee It flourisheth in the midst of thee It is continually open to every humble believing Spirit In this Garden all kinds of divine love grow as so many flowers which are ever full-blown ever
in their full beauty and sweetness ever fresh never fading never failing As fast as one is gathered another springeth up in its room These Immortal flowers of divine love grow here for thee They have thy name written upon them They bend and bow themselves towards thee They invite thy hand to gather them They are ripe in every season and gathered with the least touch of thy spirit Thou who hast a Spirit black and burning with the deepest guilt take the flower of justifying love stick it in thy bosom This will take out all the heat of pain and take away all the deformity and stain from thy spirit Thou who labourest under the disease of any corruption See here the flower of sanctifying love Carry this in thine hand in thine heart It is a powerful a pleasent remedy against every lust or passion Doth the Instability of thy spirit the uncertainty of thy spiritual condition afflict thee The flower of electing love hath a soveraign vertue in it to establish and â—ix thine heart in a triumphant peace and joy above all changes or fears Art thou melancholy is thine heart cast down within thee for some apparent reason or thou kno west not why look upon this pleasant flower of comforting love smell to it wear it in thy bosom It shineth with a heavenly lustre which recreateth the Eyes and infuseth strange joy into the heart It breatheth forth a sweetness from it which will make you think your self in Paradise or kissing those blessed Cheeks of your heavenly lover your Jesus which are Beds of Spices It hath a spirit in it which is the extract of all Cordials which hath all comforting vertues in it which is the soveraign Comforter of hearts and spirits the only causer of delight and pleasure on Earth or in Heaven If any one be dejected with a sense of shame let him make himself a Nose-gay of these three Flowers regenerating adopting glorifying love Every one of these casteth a wonderful light from it which will make thee to see thy self in the unity of the eternal Spirit in the form of the Son of God Thou wilt see the whole face of things as a glorious Heaven round about thee all full of bright and shining Angels encompassing thee guarding thee attending upon thee as the heir of God Jesus in glory walking with thee hand in hand as his Brother God himself beholding thee with an unmoved and full Eye of esteem wonder and complacency as his onely one the Object of all his love the Ground of all his joy The State of a Saints Soul and Body in Death THe peculiar consolations and joys of Death to a Saint pour forth themselves into ten distinct channels or streams 1. Death is no dissolution to the Soul or Body of a Saint but a restitution and return of both to liberty peace and perfection 2. Both descend no more but ascend in Death 3. Death hath in it no melancholy overcast or unpleasant darkning to the Soul or Body but a sweet unexpected surprising and ravishing increase of a pure divine and triumphant light circling in and shining through all 4. Death casts no deformity upon either part of a Saint but cloaths both with an heavenliness amiableness and beauty 5. Death is no streightning or imprisonment to Body or Soul but a blessed enlarging of both to a divine state and freedom 6. The Death of a Saint hath nothing bitter in it but is a spring of pure sweetnesses and pleasures dividing itself into every part and making all the garden of God 7. There is nothing of the Devil in the Death of a Saint but Christ risen and glorified is all fills all and shines thorow all 8. Death hath nothing of wrath in it but is all divine love unvailing itself 9. There is nothing of Death in the Death of a Saint but life and immortality unclouded and shining forth clearly 10. Death is no other thing to a Saint than a heightning of his spirituality making him all thorough-out spiritual purely spiritual without any mixture unchangeably spiritual without any interruptions inconstancies or darkintervals 1. Death is no dissolution to the Soul or Body of a Saint but a restitution and return of both to liberty peace and perfection 2. Corinth 5. 1. St. Paul expresseth this ground of confidence and joy in Death For we know that if our earthly house of this Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens It is the observation of learned Divines that the Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to be dissolved signifieth to take up ourâ—Inn from that circumstance of unloosing the Horses and taking them out of the Waggon or Chariot to bring them into the Inn and Stable that there they may be at their liberty to rest and feed and lie down From this word upon this ground an Inn or House of reception refreshing for Travellers hath its name in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At our Birth which is the morning of this life and our entrance upon our Journy through this weary world our Souls and Bodies are joyned to this fleshly Image by the natural spirit the spirit of this world as Horses put into a Waggon to which they are fastned by their Harnes and Traces The Body is as the fore-horse but the Soul as the filler which draws most and bears the chief weight All the day long of this life we draw this Waggon heavy laden with all sorts of temptations and troubles thorow deep ways of mire and sand This only is our comfort that the divine will which is love itself in its perfection as a hand put forth from Heaven thorow a Cloud at our Birth put us into this Waggon and governs us all the day In the evening of our life at the end of our Journey Death is the same divine will as a naked hand of pure love shining forth from an open heaven of clear light and glory taking our Souls and both Bodies out of the Waggon and Traces of this â—leshly Image and Spirit and leading them immediately into their Inn into a place of freedom rest and refreshing into the unity of the eternal spirit into the Bosom of our Lord Jesus Obj. But before I proceed any farther I will indeavour to make my whole way more clear by answering an objection which perhaps already ariseth in most of your thoughts You may be ready to say Is this your meaning as you seem clearly to express it that the Bodies also of the Saints suffer no dissolution in Death but return immediately to a state of purity and perfection This seemeth to contradict the common sense of all the faith of the Saints and the plain letter of the Scriptures Do we not with our Eyes see every day the dead Bodies of the best Persons thrown into the Grave turning to Corruption and Putrefaction either before or in the Grave dissolved to Worms and
he that hath suffered in the Flesh hath ceased from Sin The Holy Ghost clearly relates to the death of the Lord Jesus and of a Saint He speaks of the time perfectly past he that hath suffered in the Flesh that is he that by dying hath compleated and finished his sufferings in the flesh he hath ceased from sin He that dyeth in union with Christ in the vertue of his death and in a conformity to it in the first moment of death ceaseth from all the Evils of Sin the Guilt the Power the Pollution the Punishment and so from Death itself See the inseparable connexion between the Flesh Sufferings Sin and Death All these continue together and cease together O you that hear or read understand these things and lay them to heart This Flesh which is so dear to us which we are so loath and unwilling to part with which we tender as our nearest and dearest self is our only division from our self a bed of Snakes and Enmity It is the root the seat the food the fewel the fruit of Sin and suffering and death This Fleshly Principle and Sense this worldly Light and Image which we account Life and the Sweetness of Life in which we think all the dear Treasures and Joys of Life are comprehended is no other than a deep dark and miery Dungeon where we lie in the midst of the hissings stings and poysons of innumerable Toads and Serpents This Sin which so easily besetteth us and winds itself into our bosoms is that weight which presseth us and sinketh us down that chain of Darkness which tyeth us down and fastneth us here below in the horrible Pit and Dungeon of this Fleshly Principle and Sense this Fleshly this worldly Spirit and Image This Death which seemeth so dreadful to us which we so tremble at and fly from is that dearest Friend come down from Heaven from the bosom of God that beautiful hand put forth from the secret of Eternal Life Love and Glory which taketh off this weight which knocketh off this chain of Darkness and restoreth to us our silver Wings and golden Feathers by which in a moment we fly forth from this Cage of unclean Spirits this Dungeon of the Fleshly Principle and Sense never to return into them any more O Believers fear not fly not from Sufferings Be willing to sacrifice and offer up this Flesh as a whole Burnt-Offering in the Flame of Sufferings unto Death Kiss Death as a lovely Bride as those perfumed Flowers those Beds of Spices the Cheeks of the Heavenly Bride-groom mentioned in the Canticles For the Flesh the fleshly Principle and Sense the Spirit and Image of this Flesh of this World together with the Sufferings Sin and Death end all at once in the Death of a Saint in the very first moment of his Death A Holy Divine when he was dying lay upon his Death-Bed singing this often over Now I shall sin no more We read Isaiah 59. 2. That our Iniquities separate between us and our God our Sins hide his face from us Death is indeed a separation but it is not the separation of the Soul from the Body The separation of the Soul or the Body from God this is Death indeed this alone is Death This world this worldly Spirit and Image is the Curtain or Vail the Partition wall between us and the Face or Bosom of our Heavenly Bridegroom our Lord Jesus So saith St. Paul Our Gospel is hid to those whose Eyes the God of this world hath blinded that they should not behold the Light of the Knowledge of the Glory of God in the Face or Person of Christ. The Fleshly Principle or Sense is the unpassable gulf between us and the unsearchable Treasures of the Divine Nature of the Blessed Persons in the Divine Nature the Father the Eternal Word the Holy Spirit Sin digs up and keeps open this Gulf sin builds up this Partition wall Sin draws this Curtain between us and the Divine Beauties the Divine Blessedness O dying Saints break forth into singings O all ye Saints rejoice and triumph at every thought at every approach of Death Abraham saw the day of Christ and rejoyced to see it saith our Lord Jesus in the Gospel The word rejoyce in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he danced a Galliard When the Virgin Mary with Christ in her Womb came to the Mother of John the Baptist the Babe within her sprung for joy Thus O Believers let your hearts spring for joy within you at the approach and presence of Death So Death coming to you as a beautiful and a heavenly Virgin with Jesus Christ in its Womb not after the Flesh but in the Glory of the Spirit to be delivered of him immediately into your Bosoms as a Bridegroom that at once in the same moment appears to you in Glory makes you worthy of himself by being like himself and one Glory with himself makes all things Life Immortality Glory round about you Behold the day of your Death both afar off near at hand as the day of Christ as a day which the Lord Jesus makes rising himself as the true Sun upon you so iurning this Sun into Darkness before the brightness of his own appearance enlightning all within you and without you with another Light infinitely greater infinitely sweeter At the sight of this day as Abraham did so let your hearts spring with a pleasant lightness and dance Galliards in your Bosom Now sing of Death and say in your songs every one of you as you lie upon your Death-beds I shall sin no more I shall be in Flesh no more no more for ever in this Fleshly Principle and sense which hath so long bewitched me and held me by their â—orceries in the House of Whoredoms and of Death I shall be in this world so loathsome and so hateful to me I shall see this world and this Image of things which hath been so long so tempting and tormenting to me no more for ever Farewel for ever all distances all divisions between me and my Jesus my God Henceforth shall I with open face in my Soul and my Body behold the open and unvailed Face of God Henceforth shall I with my naked Soul and Body lie for ever in the naked Bosom of my Glorified Saviour my King and Husband giving him of my Loves drinking in abundantly his Loves and bringing forth continually by him all the Spiritual and Heavenly fruits of Life and Immortality The morning is called Rosy-fingred because the morning Beams as Rosy-fingers seem to open the Curtains of the night and let in day upon us Death is to a Saint of a truth this Rosy fingered morning which by sweet beams breaking forth from on high draws aside the Curtains of this night of Flesh and lets in upon us the Eternal day which at once in a moment overspreads our Souls and Bodies and fills all things to us with its blessed Light making us and
all things new in the newness of its own Heavenly and Immortal Beauties The second Scripture is 2 Corin. 5. 6 8. Therefore we are alwaies confident knowing that whilst we are at home in the Body we are absent from the Lord. We are confident I say being willing rather to be absent from the Body and present with the Lord. Of what Body speaketh the Apostle here What Body is this which thus divideth between the Spiritual Bride and her Heavenly Bridegroom that a Saint cannot be present with both at once If he be at home in this Body he must be absent from Christ and a banished Person from his Bosom If he will be present with Christ and enjoy him he must cast off this Body and be absent from it Is this the true and proper Body of a Saint How can that be The true Body of a Saint is as much himself as his Soul is himself He can be no more absent from his own Body than he can be absent from his Soul or from himself We read in the same Chapter 1 Corin. 6. Towards the latter end that the Body of a Saint is the Member of Christ and the Temple of the Holy Ghost When St. Paul speaketh of a Body from which we must be absent that we may be present with the Lord Jesus sure he cannot mean this Body which is a Member of Christ which is united to Christ and implanted into him Can I be absent from Christ by being present with that Body which is a Member of him a Member in him Can I be absent from this Body which is a Member of Christ while I am present with Christ O Believers be not weary of living in the Body only know your true selves and your own Bodies while you live in these you live in Heaven and are ever with the Lord Jesus For your-Bodies are his Members and so the fulness of him who filleth all in all O Believers fear not to die you part not with any thing that is truly your selves truly your own You part not with your Bodies nor with any thing in which they have any true propriety or which hath any dear Relation to them For your Bodies are the Members of Christ Baptized into one Body with him by that one and the same Spirit which gathereth up all things together unto him and into one in him Thy Body O Believer is the Temple of the Holy Ghost When the Spirit of God and of Glory rests upon this Temple he never removeth off from it any more When he enters into this Temple of his he never goeth forth nor leaves it empty This is his true Temple upon the true Mount Sion the Soul and Body of a Saint which he hath chosen for a resting place for ever O Saints have patience and peace in life For by being at home in your Bodies you are in the Temple of the Holy Ghost which he fills with his Glory where every thing utters Glory O Saints have pleasure in Death For Death cannot divide your Bodies from you nor the Holy Ghost from your Bodies which are his Temple Can you ever be absent from Christ while you are present in your own proper Bodies which are the Temples of the Spirit of Christ Can you by being present with the Lord Jesus be absent from these Bodies of yours which are the Temple of the Holy Spirit which is the highest band of Unity the dwelling place of that Spirit which is one with the Lord Jesus No certainly this can never be Thy Body O Saint is ever in life and in death filled and overshadowed by the Holy Ghost When it seems to fall into the Dust and Darkness of Death according to the Carnal sense then doth thy Heavenly Dove give to it according to the Spiritual sense its own silver Wings and golden Feathers What then is this Body of which St. Paul speaks to the Corinthians which gives him a triumphant confidence in the face of Death while it is his greatest desire to be absent from this Body that he may be present with Christ Is it not that Body of Death against which he cryeth out Rom. 8. l. O wretched Man that I am who shall deliver me from this Body of Death This he calls also a little before in the same Chapter that flesh of his that self in which there dwels no good This is the Fleshly Principle and Sense the Spirit and Image of this world which is sprung up out of the Fall which lies as a disguise and a cloud upon the true Person the Soul and Body of a Saint What is not this the Body which is the partition-wall between these two Spiritual Lovers Christ and a Saint while he lives here which being cast off in Death they find themselves in the pure beautiful and naked Arms of each other What is Death now to a Saint Is it not the power of the Divine life and love in a Saint breaking forth and as it breaks forth tearing off and burning up this disguise of Flesh Is it not the power of a Divine Light and Glory breaking forth and as it breaks forth scattering and blotting out the cloud of this Body of Death for ever How beautifully does the Body of a Believer shine forth now in Death as a naked Member of our glorified Jesus cleansed from all its dust and defilement when it is taken up entirely out of the fleshly Principle and Sense How beautiful and glorious a Temple on every side of it doth the Body of a Believer now appear in Death when it cometh entirely out of its Cloud by being entirely taken out of the Spirit and Image of this world The true Body of a Saint lieth while this life lasteth as in a Dungeon or Grave It stands here like the glorious Tabernacle composed of the most precious materials Silks Silver Gold the choicest Woods wrought with all the richest colours and the most curious Figures in Needle-work and Carvings of a Divine Workmanship which stood in a vast and howling Wilderness covered with a Tent of Badgers Skins O! how pure how precious how beautiful how divine a thing is the Body of a Saint in Death when it casts off this Body of Death the corrupt the carnal Image and Principle entirely and is seen now no more for ever in any appearance besides that alone of a naked Member in the most lovely shining Body of the Lord Jesus With what sweetness and beauty doth it break forth now as a most amiable and admirable Tabernacle of the Eternal Spirit when by death it casts off the Tent of Badgers Skins with all the darkning and deforming impressions of Dust and heat and at once passeth out of the Wilderness of this worldly Spirit and form of things unto the good Land of rest and promise by passing in a dry and flowry path thorow the River Jordan that sweet and blessed bound of Death between the dreadful desart and heavenly Canaan Give me leave here to
to dye with you This is the true Church-fellowship a Fellowship in our Souls and in our Bodies by a Spiritual Principle and Life with the Church and Assembly of the first-born with all things in their first born State in one Spiritual and Heavenly Body in Christ. 3. How amiable and lovely doth this make death to the Saints This is the chief end I aim at in my discourse and the point to which I bring it With what a beautiful and smiling Face doth Death now look forth even in the Body of a Saint in which he hath been wont generally to appear so grim to the holiest Persons Thy Body O Believer so far as thou standest in a Spiritual Principle is a Fellow-member with thy Soul in the Body of Christ It is a Jewel the work of a faithful and curious workman the most holy Spirit as Solomon in the Canticles speaketh of the Spouse of Christ. But here the mixture of the fleshly and carnal Principle is as Dust and Dirt which covereth and fullyeth this costly Jewel With what a sweet pure lustre of Immortality and of Heavenly Glory doth it sparkle and shine forth ravishing thine own and all spiritual Eyes and Hearts in the moment of Death when the blessed hand of Death clean wipes off the dust and stain of the carnal Principle and brings it forth entirely into its Spiritual Principle that now it stands singly as a Spiritual Member in the Spiritual Body of Christ The Lord Jesus saith if thine Eye be single thine whole Body shall be light as when a Candle enlightens a Room In this life O Saints we have a double Eye and have a double sight The mixture of the Spiritual and Carnal Principle is the double and divided Eye O welcome Death receive it with open embraces Now is your Eye single Now is the carnal Principle cast out for ever Now you look forth with the open and single Eye of the single Principle of the Eternal Spirit Now is your whole Body nay now is the whole body of things filled to you with a Heavenly light of Immortality Glory This single Eye pours forth from the Unity of the Spirit as from the Fountain of blessed Light thorow your whole Souls and Bodies thorow all things round about them a Light of Glory as when a Candle enlightneth a Room A way of cleansing Pearls when they have any spot or cloud upon them is to thrust them down the throat of a Pigeon into its Crop where the heat of the Pigeon takes off the stain and makes them perfectly white This is the mystery of a Saints Death The Heavenly Dove the Holy Spirit in the same moment takes a Saint entirely in Soul and Body out of this Life out of the Carnal Principle into himself into his Bosom of Love by the Divine heat of that Love takes off every spot or cloud of the flesh by consuming it both in the Soul and in the Body and makes them both purely white and shining Pearls in the Heavenly Body of that one great and only Pearl the Lord Jesus 2. The second relation into which the Body of a Believer is taken at the new birth is that of a Temple to the Holy Ghost There are 4 things proper to a Temple 1. The Figure 2. The Glory 3. The Communion 4. The Defence 1. Every thing in the Tabernacle and so in the Temple to the least things and lowest actions were divine Types of Spiritual Truths and Heavenly Excellencies in the Person of the Lord Jesus So it is said that all things were made and ordered according to the pattern in the Mount which pattern in the Mount was Christ in Glory O Saints This Tabernacle and Temple were Types first of Christ then of you whose Souls and Bodies both are the true and living Temples of God The Body of a Saint is a more excellent Temple in as much as Solomons Temple was a shadow only of this It is a Living Divine and Immortal Temple It is therefore in the whole a far more excellent more rich more glorious and delightful Image of the God-Head in its entire form It is in every part and point of it a most lively a most beautiful a most pleasant figure of some particular Mystery and Glory in the God Head All the parts of your Bodies themselves the lowest and least even to a hair of your Heads every thing that befals you in every part of your Body in the meanest and slightest circumstance is formed exactly by the Divine Wisdom and Power according to the Divine Will to answer the Pattern in the Mount to be the holy figure of an eternal Glory in Christ. We read Psal. 29. 9. Every thing in his Temple speaks Glory Every thing in thy Body O Believer so far as thou art a Believer speaks Glory For this is his Temple O live alwaies in the Spirit that thou maist alwaies be in thy Body as in the Temple that there thou maist see understand and enjoy the Glory in every thing 2. The Temple of God is filled with the Glory of God There is a Prophesy in Malachy concerning the times of the Gospel that he shall come into his Temple You O Saints are the Temple which is here Prophefied of Jesus Christ as God in the Glory of the Father in the Third Person the Holy Ghost comes into you into your Bodies also and fills them with his Glory The same word in Hebrew signifieth a Temple and a Pallace The name of a Temple in Greek signifieth an Habitation or dwelling place It is a note of a learned Divine that the Temple had Tables and a Throne and a State in it which was the Golden Mercy Seat called in the Gospel the Throne of Grace to signifie that the Temple of God was his Pallace as he is the great King The Eternal Spirit is present in the Body of a Believer as in his Pallace He keeps his Court there There is his Throne with all the blessed Angels and all the Heavenly Company waiting round about it It is called his resting-place Arise saith David to God thou and the Ark of thy strength into thy resting-place God shineth forth in his Temple filleth it with his Glory within resting upon it and overshadowing it with his Glory without In the 50 Psal. at the beginning the Psalmist speaking of the Temple saith God shineth from Sion the perfection of Beauty What a perfection of Beauty then what a Divine Pallace how full of Glory within how encompassed with a clear shining Glory round about is that Body of a Saint which is the living eternal Temple of the Holy Ghost In what Majesty doth this Eternal Spirit appear here upon its Throne of Love In the midst of what Divine Pleasures and Delights doth it rest for ever here What a Court does it keep here with all its Train of Angels and heavenly Attendants waiting round about its Throne as in another Heaven O Believers honor your Bodies For
as out of Heaven and the Bosom of God This rests upon us takes us in cloaths us entirely universally with itself Thus we are never found naked not for any one the least moment All that life all those objects entertainments and joys which we possessed before in the Cloud in the Captivity of a mortal Image yea the very Image of mortality itself besides innumerable new and unconceivable Glories are all the very same things present with us in this Heavenly Building this Heavenly Body but after a new and more excellent manner We have our pleasant things a hundred-fold more pleasant We have our unpleasant things with an unmixed pure and perfect pleasantness as they stand within in the Divine Mystery and Love Thus desirable and delightful is death to a Saint which now indeed is no more Death but the flood the Fountain of pure Light Eternal Life the Divine Love breaking forth in his Soul and Body and swallowing up every thing of Mortality into itself Give me leave here to take occasion to shir you up to the love and pursuit of Spirituality in Religion by a short exhortation 1. Understand your loss How many precious and glorious truths of the Gospel What Heavenly and Divine growths in Grace How many sweet unexpressible consolations and joys in life and in death are we unacquainted with are we uncapable of for want of the Spirit and Spirituality I have many things to speak unto you saith our Lord Jesus to his Disciples before his Death but ye cannot bear them now Why Hitherto they knew Christ after the Flesh only The Spirit was not come which was to lead them into all truths and to be their eminent comforter I could not speak unto you as to Spiritual but as to Carnal saith St. Paul to the Corinthtans who yet were pussed up with a conceit of their knowledge 2. Consider the danger from the want of Spirituality St. Paul saith in one place that what the Law speaketh it speaketh to those that are under the Law The Law in Scripture is called the Letter which is the Figure and Image only The Gospel the Spirit which is the Life and Truth This then is the dreadful curse which the Law pronounceth upon those who live and worship God in the oldness of the Letter not in the newness of the Spirit that their Eyes their Ears their Hearts shall be closed made fat and hardned that seeing they shall not see hearing they shall not understand that they shall be taught line upon line precept upon precept here a little and there a little that they may fall backward and perish and never rise more because when Christ was presented to them in the Spirit of Life and Glory to be their rest and refreshing for ever they would not obey the heavenly Call O dreadful danger O deadly curse Hear this O Professors O Believers who are Carnal and not Spiritual Tremble and fear to be eternally imprisoned in the dark Image and killing Letter being for ever excluded from the marvellous light of God from the Eternal Life and from the most glorious truth itself of all Heavenly and Divine Things to wander perpetually in a barren Wilderness of Graves and of fiery Serpents never to enter into the rest of God nor the refreshing of the Eternal Spirit O Silly Men and silly Women that are ever learning ever hearing Sermons ever praying ever reading the Scriptures ever sounding forth the name of Christ and God yet at the end of one ten or twenty years still laden with the same diversity of Lusts and Passions still moving forward and backward upon the same Carnal and literal sense of things never coming to the knowledge of the Truth as the Truth is in Jesus as the Spirit is Truth 3. See the advantages of Spirituality as they are laid together 2 Corin. 3. At the latter end 1. Liberty Where the Spirit of the Lord is there is Liberty a pure freedom from the servitude of hellish Lusts and passions a pleasant freedom from fears cares consinements from the Law Death and Wrath a Divine Freedom from the vale of the Flesh the Law the Letter of things from every Earthly Created Darkning Dividing Principle Life and Image the liberty of a free access into the purity power rest joys glories immortality infiniteness of the Spirit and of the Divine Nature 2. A clear discovery evidence and seal of the new Birth in you We with open Face behold the Glory of the Lord. The open face there as appears clearly by the context of the words is the Spiritual and Heavenly Man within us unvailed appearing evidently with the Seal of his own Spiritual Beauties and Glories upon it in the openness and freedom of a Spiritual and Divine Light Where are doubts where are fears now concerning our condition they are fled away and vanish as the shadows of the night before the Sun rising and shining forth with open face 3. A clear vision of the Lord Jesus in Glory within thy self We all with open face as in a glass beholding the Glory of the Lord saith St. Paul It is in Greek beholding as in a Looking-glass where the Face that is seen is the Face of him who fees reflected upon itself O blessed State of a Spiritual Saint The Spiritual Man in him is a Divine and living Looking-glass in which while he beholds the face of the Lord Jesus in Glory he sees his own Face and the glorious form of his own Heavenly Person reflected upon itself The Person which sees the Heavenly Person which is seen and the Glass are all one Spirit All these dwell together see possess and enjoy one another in the same Life and Image 4. Spirituality brings a lively and lovely growth in all Grace We are changed saith St. Paul into the likeness of the same Image from Glory to Glory These words import three excellencies in the growth of a Spiritual Person 1. It is continual which is implied in that expression from Glory to Glory One degree of growth immediately follows another The Kingdom of Heaven which is the State of Spirituality and in the Holy Ghost is compared to Corn which grows by day and by night in Winter and in Summer It is growing every moment till it be ripe for the Harvest 2. Spirituality groweth by great increases Here the name of Glory is put upon the growths of Grace in a Spiritual State from Glory to Glory In another place St. Paul expresseth it by the increases of God that is swift great glorious divine increases as by the immediate springings of the Godhead and bearing the likeness of God in Glory 3. Spirituality makes the Glorified Person of Christ the Pattern the Measure the Mark and End of its growth So saith St. Paul Beholding the Glory of the Lord we are changed into the likeness of the same Image A Spiritual Person hath the Lord Jesus cloathed with a Spiritual Glory ever in his eye is continually taking him into
the Manhood of Christ in its Earthly State stood in a natural Principle according to its proper essence and created Form but in a Supernatural and Eternal Principle according to its Personal subsistence in the Eternal Word How patient should we be of Life nay with what delight and wonder should we pass the time of our Pilgrimage hero if with a Spiritual Eye we beheld the Lord Jesus in Flesh and saw our life in flesh a conformity to his What a Divine Spectacle what a mystery of Divinity how full of Sweetness Beauty and Glory doth the Life of Christ in Flesh appear when it is rightly seen The Natural Spirit of this world with its natural Image in its full compass stood in the midst of the Lights Immortalities Glories of that Divine Person which is the Brightness of Glory the Sea of all Sweetnesses and Loves Eternity itself God himself This was the Eternal Principle which brought it forth from itself which bears it up in its own Bosom which acts it fills it comprehends it as itself one Person with itself itself Personally in a Divine and Mysterious Figure in the midst of all its Divine and Substantial Glories 3. Propos. As this Eternal Person our Jesus with his God-Head in the Humane Nature stood in a Natural and Temporary Principle he stood under the Curse receiving and feeling all the stings and bitterness of the Curse to the utmost extremity The Scripture saith he was made a Curse for us Although together with the Natural Principle he took not the Corruption yet he took the Curse You that read or hear this prepare your selves to receive a Relation of Divine Love which will at once break your hearts and make them whole again That God who is Blessedness itself the purest Light of Life Joy and Glory in Person cloaths himself with Flesh even with the Fleshly Spirit and Principle that he may make himself a Curse for your sakes in your stead Thus he receives immediately into his own Person into his own Breast and Heart all the stings of the Curse of Separation of Loss of Shame of Pain of Guilt of Grief of Horrour Amazement Death All these stings he receives into himself as they are dipt all over in the most unmixt and fiercest Poison of the Divine Wrath. All these stings he felt at once envenomed with Wrath in the tenderest and most sensible manner with the quickest and sharpest sense Never was never can there be such a sting such a sense of any sting in the Spirit of Man or Devil or any Creature Do we hear all this and that all this was from love to us and are we not by a sympathy of love wounded with a sense of those stings which thus stuck in our Saviours Heart Do we not feel our hearts wounded with a sense of those Sins of ours which fixed those stings there But doth not this sense also fall like drops of precious Balsom upon our Hearts to heal those wounds immediately or to turn them into Fountains of Love and Joy when we hear that it was Love and infinite Love in the Heart of God himself which took these stings out of our low and wretched Persons to fix them in that most High and Glorious Person which is Eternal Love and Life itself He was made Sin for us that is a Sacrifice for Sin in a flame of Wrath in our stead that we might be made the Righteousness of God in him to ascend in the Bosom of his glorified Person in a pure flame of Love Delight and Glory above all Heavens 4. Propos. This our Jesus as he at the same time with his Divine Nature in his Humanity stood in a supernatural and eternal Principle he in his Humanity comprehended his Humanity itself in its natural Principle together with the natural Principle itself the Curse all the stings and bitterness of the Curse in a Light of Divine Glory in a Life of Divine Love as so many varieties of pure Love Joy and Glory with immortality Our Jesus at the same time in his natural Principle and in his Flesh was encompassed with a blackness of darkness and was filled with the bitterness of the Curse at the same time in his supernatural Principle the Eternal Spirit even in the natural Principle in the Flesh in the midst of the darknesses bitternesses he saw them all he conversed with them he tasted them feasted upon them enjoyed them and himself in them as the Light and Sweetness of Heavenly Love as Roses and Lillies the Hony and the hony-comb in the Paradise of God as the delicacies of Eternity and a banquet of Wine in the Kingdom of God For he received he saw he rellished them in the will of his Father and the will of his Father in them Thus he speaketh of them when he cometh first into the World I come to do thy Will O God All things which he met with in the World and in Flesh were to him the pure and entire Will of God alone presenting itself in so many various Forms where the Substance and the Forms both were the same Will like a Feast in several Dishes where the Meat and the Dishes too are alike delicate food So Christ himself expressed it John 4. It is my Meat and Drink a Divine Meat and a Divine Drink to do the Will of my Father All the sufferings and passions of Christ were an active accomplishment an active entertainment of the Will of the Father of that Will of that supream Will which is the pure Fountain Measure Essence perfection of all Good Loveliness Love Sweetness and Joy The sufferings of our Lord Jesus appeared to him in a Spiritual Light as Heavenly Beauties cloathing his Person making it so much the more lovely in the Eye of his Father the truest Judge of loveliness and Beauty My Father loves me saith Jesus Christ because I lay down my Life for my Sheep How sweet and dear a sense hath the Lord Jesus of the Curse and of Death when he had this sense of them that they made him lovely to his Father attracted his Fathers Heart to him and made him more in love with him The blackest Cloud that resteth upon Christ discovered itself to his Spiritual Eye to be in truth a Glory surrounding him All the griefs of his Heart appeared to be Jewels of Glory and Immortality hanging in his Bosom For saith Christ when he was now to suffer now is the Son of Man Glorified and again he saith the Father is Glorified in the Son O! how dâ—fferent is the truth of things in the Spirit from the outward appearance in the Flesh When Jesus Christ was spit upon Scourged Crucified as this World gives forms and names of things then in the sense and language of Heaven of Eternity of the Eternal and Spiritual Principle in himself he was glorified all these were as so many fresh Lights of Glory in which his Person shines forth to itself and to the Father in
at an end as the life of Christ ended O you who are followers of Christ and predestinated to be conformed to him in your Lives and in your Deaths meet Death with Joy with the shout of those who cry out for victory Now is your Warfare accomplished now is your Captivity in the Fleshly Spirit and Image at an end You shall dwell now no more in Meshek at a distance from the Divine Glory nor sojourn in the Tents of Kedar in the Land of Darkness The Vail of the Flesh is now rent from the top to the bottom thorow your whole Soul and Body In both as you seem to fleshly senses to enter into the shade of Death you in that moment enter into the Kingdom of Light the Glorious Pallace of your Father the Divine Beauties and Joys of the Heavenly Image You have now fought the good Fight and finished it Henceforth from this moment it is that the Crown of Righteousness the Crown of Life and Immortality hath been laid up for you to be set upon your Heads and worn by you which God shall now give you from his own presence from his own hand in this day of Glory which now breaketh and riseth upon you 3. Scrip. Colos. 2. 15. The Apostle speaking of Christ saith thus and having spoiled Principalities and Powers he made a show of them openly and triumphed over them in it that is his Cross which was mentioned in the latter end of the foregoing verse There are three parts in this Scripture which is a glorious description of the Victory of our Lord Jesus 1. The Subject of his Victory 2. The Victory itself 3. The Seat of his Victory 1. The Subject of Christs Victory are Principalities and Powers The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Principles The second word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Dominions Principalities and a power of ruling By these names the Angels are expressed as they are the Invisible Springs out of which all visible things continually flow as they are the Supream Glories Virtues Powers among things created to which this present world is subjected by which it is enlivened enlightned formed acted and ruled Thus the Victory of Christ extendeth itself over the whole Creation the whole frame of Nature in its Heavenly Angelical and unseen part in that which is Earthly and visible in the Fountain-Glories and flowing Streams in the Princes on high and their Principalities beneath 2. The Victory itself is exprest in three steps 1. The Spoil 2. The Show 3. The Triumph 1. The Spoil He spoiled Principalities and Powers The word signifieth to uncloath The Lord Jesus as a conquering Prince uncloathed the Invisible Princes of this World of all Power Principality and Appearance by which means the whole Creation and the frame of Nature which stood by these Powers in these Appearances according to their first and natural State were dissolved fell into the depths of Darkness and confusion disappearing for ever 2. The Show Our Victorious Saviour brought forth all the Principles Powers and Appearances of Nature into the open light of the Eternal Spirit There he led them as Captives through the Streets of the Heavenly Jerusalem showing them as the subjects and marks of his Victory to all the Innumerable and Glorious Inhabitants of that Blessed City of the great King 3. The Triumph He Triumphed over them All natural Powers Glories Lives and Images lay beneath the Feet of the Lord Jesus as his Footstool while he sat down upon a Throne of Glory cloathed all over with Garments of Glory and wearing a Crown of Glory upon his Head These are the three Parts of Christs Victory 3. The Seat of Christs Victory was his Cross. He Triumphed on it Heaâ— this all ye that are one Seed one Spirit with the Lord Jesus that are made conformable to his Death in your Lives and Deaths Hear this let it be written upon your Hearts in Characters of Glory with a living Beam from that bright Sun the Face of our Lord Jesus as he shines in the Eternal Glory of his most Blessed Victory and Triumph It was upon his Cross it was upon his Cross that the Lord Jesus spoiled made a Show of Triumphed over the Principalities and Powers of this World Our Blessed Saviour in dying by dying in that very moment by that very act dissolves and defaceth at once the whole frame of Nature and of the first Creation He taketh away from it all Power of being subsisting acting or appearing He blotteth out every natural Image and form of Light or Darkness Life or Death Beauty or Deformity Shame or Glory Grief or Joy for ever You have this excellently painted out in a clear Prophesy Psalm 73. 20. As a Dream when one awaketh O Lord when thou awakest thou shalt despise their Image The word Image signifieth a Shadow The Eternal Word the Heavenly Image our Lord Jesus was in this Creation as under the Vail of Darkness and Night as in a sleep He bringeth forth and beareth up all the Powers and Forms of Nature as a Dâ—eam in this sleep and as shadowy Images in this Dream By dying he awakes out of this sleep he sets an end to this Dream The whole frame of Nature with all Forms and Images of things within the vast compass of it either Visible or Invisible break up fly away and vanish as a Dream as the shadowy Images in a Dream when a Man awaketh But neither are they quite lost They only change their Principle and Appearance In the same dying moment doth the Lord Jesus who is that Eternal and Essential Image in whom they all subsist appear and pass thorow their several changes carry them with himself into the Divine Light and Life of the Eternal Spirit There are they seen again as the Fruits of his Conquest spoiled of all their own Life Light and Form having put on a new Life Light and Form according to the Will of the Conqueror to show forth his Power and Glory to make them pleasant and Eternal Spectacles of his Divine Triumph to all the Inhabitants of Heaven and Eternity Now before he is taken down from the Cross even upon the Cross itself the Lord Jesus as he gives up his Spirit with his last breath Triumphs in his Soul and Body too whose proper Seat the Cross was In both cloathed with Triumphal Robes of an immortal Beauty and Blessedness he rides forth in the Glorious Chariot of the Heavenly Image and of the Eternal Spirit All the Powers and Forms of Nature of Life and Death the Cross itself and the Crucifiers as Captive follow his Chariot bound in the Golden Chains of Divine Light and Love making up the delight and Glory of his Triumph This also doth the Psalmist clearly Prophesy of Psal. 68. 18. Thou hast ascended up on high thou hast led Captivity Captive The descent of our Lord Jesus was finished with his Life He begins his ascent upon his Cross the first moment of his
Being is capable of to be consuming so as ever to wish it as the only medicine of ones evil and ever to fear it as the greatest of all Evils as the most incomprehensible Evil to be no more How sweet and delightful was the Triumph of our Lord Jesus over this Monster which stands with so grim and frightful a look in the Gate of Death O Corruption O Decay O Destructions where is your Victory Jesus Christ comes into the empty and obscure shades of Death with the fulness of the Godhead with all the Lights of the Divine Nature of Angelical and created Glories of Heaven and Eternity with their full splendours shining together all at once in the Unity of his Divine Person This Person which is the Fulness that filleth all in all which is the Brightness that shineth eternally in the Divine Essence now filleth the whole space oâ— Death now enlighteneth it thorough-out now becometh the stage and Scene of Death supporting it on his delicious Bosom bounding it with his bright and blissful Beams Where is the emptiness where is the shade where is the bottomless Pit of Dread decay in Death They are all swallowed up into shining full substantial Glorys in this Triumph of our Saviour over Death These are the Evils of Corruption in Death over which Christ triumphs See row the height of this Triumph Thou wilt not suffer thy Holy One to see Corruption Jesus Christ passeth so triumphantly through the Regions of Death that Corruption loseth not onely its force but its appearance 〈◊〉 his presence Jesus Christ seeks for the place of Corruption and finds it no more Thou O God wilt not suffer thy Holy One to see Corruption The God-head itself the Divine Person of Christ the Divine Nature inseparable from that Person goes before the Lord Jesus as a Guide when he passeth through this waste Wilderness It cometh behind him as a Rearward of Glory It encompasseth him on every side with its highest Brightnesses and Blessednesses It suffereth him to see nothing but Itself on every side of him The living shining Glorys of his God-head are Light and Eyes to his dead Body in the Grave With these and with these alone his Divine Person now looketh forth thorough his Body in the Grave thorough the Grave to the utmost bounds of the Regions of Death In this Light to these Eyes all things near at hand and afar off throughout are a shining Prospect of Living Beauties to Eternity This Divine Light and these Divine Eyes are a Divine Flame which in a moment in the twinkling of an Eye break up all Shades of obscurity fill all space with their own Brightnesses transform all Shapes even Corruption and Death into the same Divine Forms with themselves to the utmost bound of things Thus God suffereth not his Holy One to see Corruption 2. The second part is the manner of the Triumph the Triumph of Life is expressed in those words Thou shalt shâ—w me the Path of Life There are here two remarkable Triumphs over Death 1 Life in Death 2. The sight and Triumphant sense of this Life 1. Life in Death is declared by the Path of Life which is made for the Lord Jesus thorough Death Noah with his dear Relations and all kinds of Creatures kept dry and safe in the Ark while the fountains of the great Deep were broken up from below and the windows of heaven were opened from above to cover all things with a Flood of Waters the Children of Israel in the Land of Goshen whâ—â—re there was Light and Rivers of Water while darkness was upon the whole Land of Egypt and the Rivers in it were turned into Blood the Children of Israel passing in a dry path thorough the Red Sea which overwhelmed the Eâ—yptian King with his whole Army the Three Children with the similitude of the son of God walking in the midst of the fiery furnace which burnt their bands only and devoured their enemies which cast them in all these were Figures of Jesus Christ passing in a Path of life thorow Death The Lord Jesus himself in his Heavenly divine form as he is the Essential Image of his Father is his own Way and Life thorough Death This is the Fountain of Life and Eternity itself This hath all Lives bound up in one like those innumerable Beams which pour forth themselves through all things in Heaven and on Earth united in the sun Here Life riseth up in its greatest Fulness in its freshest purest and sweetest Streams where all the strengths Beauties and Joys of Life are at their greatest heighth Thus the Godhead in its Essential Image stands in every part and point of the Humane Nature of Christ dying or dead Thus it stands in every step and point of its Way through Death Thus it makes it all as a Fountain and Fâ—ood of Life As the Milky way in Heaven where innumerable Stars mingle their Beams into one Path of Light Such is the Way of Christ in Death which is all a mixture or contexture of the innumerable Beauties and sweetnesses of Life rising up fresh from the innumerable springs of Life in the Bosom of this Heavenly Image which is Eternity and the Divine Essence it self in its own substantial Form 2. The Triumphant sight and sense of Life accompanys the Lord Jesus in this Path of Life thorow Death as is signified by those words Thou 〈◊〉 shew me or make me to know the Path of Life As a Princely Bridegroom leading his Royal Bride in his hand thorough delightful walks when the spring is in its prime makes her to observe all the delights in the Walks saying to her see how pleasantly all things look how sweetly Heaven and Earth smile one upon another how lovely the leaves and blossoms are upon the Trees the grass and the Flowers upon the ground how pleasantly the birds sing in every bush how pure and sweet the air is how 〈◊〉 the year is now Thus God the Father leads Jesus Christ thus the Divine Nature in the brightness of its Glory leads the Humane Nature thorough the Paâ—h of Life in Death as a heavenly Bridegroom its dearest Bride He loâ—k forth upon him with a flaming eye of Love he saith to him behold a new and large prospect of Divine Lights and all the Beauties of Life in Death with what spicy sweetness and immortal perfumes the Spirit of Life and Love as the Air of Paradise and Heaven itself breaths upon all things here 〈◊〉 do Heaven and Earth the uncreated and the created Image of things reflect the same Beauties and sweetnesses one upon another like the Living Face and the Face in a Chrystal Mirrouâ— How do all glories in their lovelyest Forms richest Varieties looking down from above sprouting forth and blossoming from beneath meet and kiss each other How do Angels how do Immortal and shining Spirits spring and sing every where How doth the Shade of Death itself mingling itself with all
What we are 2. Where we are 3. Whence we come 4. How we came hither Quest. 1. What are we David answers for us Psal. 39. 6. Surely Man walketh in a vain show and disquieteth himself in vain Man is a Shadowy Show Descend O Man into thine own Being Enter into the secretest Retirement of thine own Spirit there sit look round about thee and say Can I comprehend my self Can I tell into what fâ—rm my will would grow up or into what shapes I shall pass after this moment while I live or when I am dead If I cannot tell this thâ—â— sure I am not my own Originâ—l Vain Main why dost thou exalt thy self by Pride as if thou wert something seeing thou art not the Beauty but the Face in the Glass too slight a thing for thy self to take hold of too weak a thing to reflect upon it self Foolish Man What dost thou feeding upon thy Spirit such a numerous flock of Cares Contrivances Confidence Plots and Passions Hast thou no sense of this that it is not in Man that walks to guide his own steps There is some Eternal thing above thy reach past thy understanding which fashions thee and carries thee on in its own Image Look upward then and say O thou hidden and supreme Substance which hast cast me as thy Shadow upon this Earth comprehend me O thou supreme Pattern which hast sent me forth to pass thorow this world in thy Image Guide me Q. 2. Where are we I shall give a twofold Answer to this Question Ans. 1. We are in a world of Images This world is a Type of God insomuch that some Heathens call'd the world the Great God Solomon saith Wisdom lifts up her voice and cryes in the corner of every street Wisdom is the Brightness of Eternal Beauties the Streets are the Outward Forms on which all the Creatures walk forth the Corner or Head of the Street is the Power or Principle in these Forms thorow which as by several Tongues of Fire the Forms above sparkle and proclaim themselves Their sound saith St. Paul is gone forth into the whole Earth Canst thou sleep be slothful or sad here Hear and see O Man thou art in this world as at a Show A Noise of Diving Glories descending thorow the Clouds Apparitions of heavenly Essences or Excellencies coming forth shadowed these fill the empty space A Repetition of Blessed Sounds a Restection of Holy Images falling from above This is the World in which thou livest Dost thou not feel Desire awakened in thee Hast thou not a secret sense of high Joys infus'd into thy Soul then spread thy Spirit thorow this world take it into thy Spirit as the Noise of a Harmony sounding from far Take in thy self as a Part of this Noise Pass thorow this world as a Throng of Apparitions thy self being One among the rest Ascend now with these for if thou slide downward thou siakest out of them into a waste Desert But if thou be carried upward in them they will still grow sweeter brighter and fuller to thee till they bring thee to their first Fountain where thou and they together shall drink and be wrapt up into an Immortal Fulness Thus this Shallow world will have a Depth in it sfill to centent thee and still to carry thee on farther while it shall still have a Relative Delight 〈◊〉 Representative Beauty Jesus Christ is brought in speaking after this manner 〈◊〉 8. 18. I and the Children which thou hast given me are for signs and wâ—nders So let my Soul say to my God Highest Beauty Greatest Love I and this World into which thou hast brought me are for signs of thee so to move wonder and delight O! that I might be in the midst of them that they might be unto me as figures only of thee subsisting â—nly in thee So these slight things would have a Divine Fulness for even they would be thy Pleasures thy Glories O God! as in a figure Ans. 2. We are in a World of Meer Images The multitude of Creatures is often in Scripture compar'd to Waters for as Water they receive the Images of heavenly things without the Substance into their thin passing streams Look then on These and immediately cast thy Eye upward to the Substances which shine fixt above and shed these Glimpses of themselves O Men why do you cast your selves so ardently on the Faces of Beauty in these unstable Waters You can embrace Nothing you can meet Nothing to sustain you You sink and perish in the midst of these wavy Sun-shines The first Creation is often call'd a Sea The Sea is unfruitful nothing can take Root in the floods untam'd devouring all things We are launcht forth upon this Sea of Appearances in this Vessel the Body not to Dwell or Grow upon it much less to Throw our selves into it but to Glide swiftly over the Face of it to a firm Land of Bliss But alas what throngs of people are there on every side casting themselves with a furious Delight into this Gulf where every Wave is a Grave when it once receives thee Most the Wisest linger and dally on this rolling roaring Deep till their Vessel worn out or split upon some Rock they be swallowed up in the midst of the Floods and never reach the wished Shoar of Immortality Angels signifie Messengers The Best things of this world are Invitations only Messengers sent forth to call the Guests They cannot Feast us They have not for us All cry Wisdom That which we show and you seek is not in us I am not He. We are not The Life Beauty Ioy but a Voice crying in the Wilderness in a vast Emptiness Come taste and see how good the Lord is what satisfactory sweetnesses are in the Godhead Joseph sent Asses laden with provisions and Waggons to bring his Father Jacob with his Family into egypt Our Younger Brother the New Man the Lord Jesus hath sent forth the Contents of this Life as Waggons and Asses to bring the Old Man out of the Flesh into the Bosom of the Father the Pallace of Eternity there to rejoyce for ever with our Brethren all the Children of the Great King How foolish a thing is it for us to mistake the Waggon for the Court which is only the Convoy How brutish a thing is it to forget the Glories of our Father's House that we may run feed lie down with the Asses Q. 3. Whence come we Whence are Shadows cast from their Substances Whence do Images flow from their Original From an Immutable Substance from an Eternal Original are we then come forth into this world Then shall we never have Rest till we Return thither again Our first Seed will be most Inward with us and Inseparable from us it will travel with us thorow all Forms still working in us still wearing out and casting off all Forms in which it sojourns with us until it bring us back into it self and become our only Clothing our only
Content Hagar was flying from the face of her Mistress Sarah but she meets an Angel that sweetly sends her back thither where God would provide for her Sarah is the Divine Form in the Spirit Hagar this Fleshly Being the Bond-woman This Earthly Nature is unable to bear the frowns and severity of her Heavenly Mistress she flies from her Face her Appearances which oppress the Flesh with their Glory But the bright Images of this Beauty as Angels meet the Natural Man in the way of his flight in the Principles of Nature By the flashes and breakings forth of these Man is persuaded to return and submit himself to the supreme Beauty his Mistress and Parent so only shall he have provisions of Joy and Rest from his wandrings Our Saviour takes a sweet farewel of the Earth in this language Iob. 16. v. 28. I came forth from the Father into the world again I leave the world and go to the Father Happy is that Soul that after all her weary steps thorow the world to seek Content now tyred thinks of Returning to her Father her first Husband and breaths forth such sighs as these towards him O my God! Thy Fulness is the womb out of which I was brought forth into this world Thy Sweetness is the Bosom in which I must eternally rest How long shall I linger here O when shall I once leave this world and come again to thee Q. 4. How come we hither Thorow a Darkness You shall in the first of Genesis see that Darkness is the Ground of this Creation and all Light-Colours are laid upon that Ground Darkness is the Bound between God and the Creature thorow which all things pass out of one into the other This Darkness holds forth to us the Light of a Twofold Rule Rule 1. Let us not think to know eternal things by the Light of this World or any Creature When we come into this life we come well drencht drawn thorow a Sea of Darkness There is no more any Remembrance of former things We know not where we were when God laid the Foundations of the Earth or what we were before that when all our Bones were first written by God in his Book when first those Eternal Forms which were to frame and sustain every shape or state into which we should pass were brought forth in the Divine Wisdom We are of Yesterday and know nothing We are started up into this Life thorow a Darkness behind us which lies upon all things which are beyond this Image before us and swallows up this into it self as it passeth along Vain Man would be wise though he be born as the wild Asses Coâ—t Why should Man undertake to bring forth from himself the Beauties of Wisdom when he comes upon the face of the Earth out of the same Darkness with the Asses Colt as void as that of all Eternal Images Rule 2. Care not to cloath your selves with the Contents of this World all which you must put off so soon as you touch the Brim of this Darkness into which you must return Care not for the Cares or Sorrows of this Life Those waters of Forgetfulness into which we must all descend will wash them all away Imagine this Life as an Island surrounded with a Sea of Darkness beyond which lies the main Land of Eternity Blessed is he that can raise himself to such a Pitch as to look off this Island beyond that Darkness to the utmost bound of things He sees his way before and behind him What shall trouble him on this Twig of Life on which he is like a Bird but now alighted from a far Region from whence again he shall immediately take his Flight Thou cam'st through a darkness hither but Yesterday when thou wer 't born Why then shouldst thou not more readily and cheerfully return thorough the same darkness back again to those everlasting Hills Let us then ever be in Tune to sing that sadly sweet Song of Far-seeing and so much-suffering Job Job 1. 21. Naked came I out of my Mother's womb Naked shall I return thither again The Lord giveth and the Lord taketh Blessed be the name of the Loâ—d Naked camest thou my Soul thorough a Darkness into this World strip't of all the Glories above Naked must thou return again out of this World quite strip't of all the Glories and Griefs here The Lord gives thee forth thorough this Darkness into this Life the Lord takes thee in thorough the Darkness out of this Life to Himself Blessed is the Name of the Lord. Rest thou in the Blessed and Glorious Workings of the High God while thou art in that Darkness Thou shalt suddenly be pass'd beyond it where thou shalt in an open Light enjoy the Hidden workings there where thou shall see the Highest Beatitudes and Glories Eye to Eye Heart in Heart They and Thou being made One Life One Spirit and without Partition or Vail Use 2. The endearment of the Lord Jesus to us If this Face of Nature which now presents it self to us have such Beauties Greatnesses Varieties as ravish us from all sense of our selves our present safety our souls our God from the Love and Delight which from them flow into our Spirits what Sights what Things above Words are there then in Jesus Christ what Ravishments would surprize us and snatch us out of Flâ—sh if we saw Him For Nature and this World is but the Earthly Inferiour Imperfect Image of God and of the Person of Christ which is the Heavenly and Supream Image Now we under-value and neglect the sweetnesses of our Saviour for this World's joyes But if we saw Him we should much more despise Ten thousand Worlds ten thousand times heightned in Glory as a heap of Dunghills in Comparison of Him Our Blindness our Blindness clips the wings of Desire clogs the Spirit of Delight in us O Jesus cast thou but one Glimpse of thy self into our souls and we shall run from all things after thee fly beyond all things towards Thee How Dark and cold things are these Shadows to him that hath seen the Light of Beauty in thy Person and felt the warm Life of Love in Thine Embraces Shew thy self to me and set many Worlds many Death 's more between me and thy self my Spirit shall shoot it self like an Arrow thorow them all into thine Arms. A Look of thine can Translate me as Enoch or Eliah of old I have thus Finish'd the First Image in which man lives before his Conversion The Image of Nature 2. Image of the Devil The State of man before his Change is in a Threefold Image The First was that of Nature the Second this of the Devil which we now are to take a view of But what can we see or say of this Who can draw a Picture of or describe Darkness and Confusion The Power of Darkness and Division prevailing over the Powers of Light and Love in the Creature This is the Devil If you will pourtray a Devil
Darkness must be the Ground Division the Work upon it There are then two Powers as two Parts in this Image 1. Power of Darkness 2. Power of Division 1. Power of Darkness This is the Form and Division the Figure of this Black Spirit Darkness is made his Character The Power of Darkness his Princely Title Colos. 1. 13. Who hath delivered us out of the Power of Darkness into the Kingdom of his Dear Son It is read thus in Greek out of the Principality of Darkness into the Kingdom of the Son of his Love The Devil as the Prince of Darkness which implies Division is opposed to Iesus Christ the King of Love which is unity and lives only in Light Again Ephes. 6. 12. We fight against the Rulers of the Darkness of this World You may thus translate it more to the words against the World-comprehending Powers of the Darkness of this State As God is One and Many by a grateful Distinction in the Unity so is the Devil One and Many by a grating Division without Unity many Powers of Darkness in one Power The Devil in this Darkness lies as a Stain upon the Beauties of the whole Creation defacing the Image dimming the Glory of God in them He lies as a Cloud upon all the Contents of the Creature spreading a melancholy Shade over them infusing a Poyson of Fears Falshoods Deceits Mistakes Dangers Death into them He is a Prison and a Chain Shutting up holding down the Spirits of men when they would break forth and raise themselves into that Light of Divinity which faintly glimmers in this Darkness Such is the First Part of the Image the Power of Darkness 2. Power of Division The Name Devil comes from the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies most properly one that casts in Principles or Seeds of Division So he is described by our Saviour in the Parable The Envicus man the Enemy hath sown Tares Our Lord with a Divine depth defines this Spirit in those words A Kingdom divided against it self cannot stand Whatever stands must be founded upon a Unity The Devil is a divided Kingdom a Duality a Ruinous Thing This Power of Division divides itself into a Seven-fold Power which is known by these Names 1. Self-love 2. Lust. 3. Covetousness 4. Pride 5. Envy 6. Passion 7. Enmity or Despair 1. Power Self-love 1 John 4. 8. God is Love Love in the Abstract Love Absolute Unlimited Infinite a Universal Sweetness The Devil is Self-love a particular Being cutting off itself from the rest of things from Him who is the Great I am in whom all things have their Being These are the Circlings of the Serpent by which he folds and wraps up himself in himself This Serpent before he spake to the Woman tempted himself with this glittering language Es. 14. 14. I will be like the most High The first word in this aspiring speech is that which first made him a Devil of an Angel I The establishing of a Proper Interest divided from the general Interest of things in the God-head This Self-love is the Horned head into which he then sprouted forth the Cloven Foot in which he ended when he first with-drew himself from the all-comprehending Unity into a Circle and Center of his own 2. Power Lust. This is a praegnancy to multiply himself to bring forth himself in strange and diverse forms upon strange and diverse Images God is One Gal. 3. 20. God brings forth himself in One Image Jesus Christ is his Only-begotten Son Joh. 1. 14. God brings forth all things by this One Image and in it Coloss. 1. 16. In him were all things Created The Devil is contrary to God in all this He is that Son of God which broken and deform'd by his Fall from the First Unity goes full of monstrous Lust after the Daughters of Men dark divided fleshly Images of the Creature With these he mingles himself so he brings forth himself and them into Gyantly shapes and in a Brood of Gyants Gyants in Hebrew signifie Dead Distracted Prodigious Forms as appearing from the shades below or faln and sunk thither Our Saviour calls this Spirit of Lust Joh. 8. 45. The Father of Lyes because he begets himself upon all things in base spurious and various Shapes Solomon represents the Image of the Devil in Flesh and this World by a Whorish Woman because she lusts after and wanders thorow all the diversity of divided Forms in the Devil 3. Power Covetousness Pro. 30. 16. There are two things that never say enough the Grave and the Barren Womb. This Invisible Power is a Womb of Darkness which takes in all things but brings forth nothing So the Darkness is never enlightned but ever increas'd made deeper and more devouring This Spirit is the Invisible Grave which draws all things into it But then it crumbles them into Dust it divides them from themselves So the Principle of Division is sharpned not satisfied fretted to a greater wideness not fill'd This is the Serpent feeding upon Dust ever encompassing the Earth This is the Bottomless Pit 4. Power Pride The Devil under this property is call'd Is. 14. 12. Lucifer the Son of the Morning He saith v. 13. I will exalt my Throne above the Stars of God His ambition is to shine alone and as he riseth to put out all other Lights by the Malignity of his appearance He goes on v. 13. I will sit upon the Mount of the Congregation in the sides of the North. The appearance of our Lord Jesus in the double flame of Terror and Triumph Consuming and Crowning is from the North Ezek 1. 4. The Mount of the Congregation is Mount Sion where the General Assembly and Church or Congregagation of the First-born are Hebr 12. 22 23. This is the Mount lifted up above every Mountain The Spirit exalted above every Spirit The Devil would seat himself upon this Mount in the place of Jesus Christ to be as he is the Onely One. Yet he would have it with this difference to be the top of the Mount while the great Congregation sit as the Clouds under his Feet to be a consuming Fire to all others a Crowning Glory only to himself God is the Heavenly Hierusalem where all things are Fellow-citizens The Devil is that Babel which saith I sit alone as a Queen Revel 18. She thinks her self never Great till she have swallowed up all her Companions never Great enough till she be Great alone This is the difference between Pride and Plenty 5. Power Envy This Power is a Reflection of Darkness and Division upon it self from the Sense of Beauty and Unity else-where It is Mystically describ'd Revel 20. 1. An Angel came down from Heaven with a Chain in one hand a Key in the other v. 2. He took hold of the Dragon the old Serpent and bound him up in the Bottomless Pit Divine Wisdom is that Chain which reacheth from the Top of Heaven to the Center of the Earth where at
Thing Two Things make a Reality in the Soul 1. The Object 2. The Inward Affections 1. The Object As the Woman is to the Man his Image his Glory in the Image So is the Soul to her Object If she espouse her self to the Lying Vanities of this World she makes her self one with them both Vanity and a Lye If she cleave to the Rock of Ages the Rock of the Godhead growing to that growing up out of that she becomes a Living Stone a Rock of Eternity in her self This is the First Motion in Religion the winding of the Soul about the utmost point of the Creature and turning in towards God again This is the Discriminating Dividing Temper between Religious and unregenerate Persons the Touching of the Soul with God as the Needle is touch't with the Load-stone when it may have various agitations yet it feels the Impressions of God in the midst of all when it can never establish or quiet itself in any posture save then only when it is pointed on God My Soul hath said to the Lord thou art my Portion Lamen 3. Psal. 16. 8. I have set the Lord always before me He is at my Right hand I shall not be moved God is our Assistant there where he is our Object at our Hand if he be in our Eye This is the Life and Essence of Religion the exaltation of God in our Spirits as our Chief Object to which and by which we are directed Examine thy self by this If the world be all to thee and God a Fancy then art thou like that world a Fancy and a Bubble If God be all to thee and the world a Dream then thou hast Strength Life and Substance For thou art one with him who is the Life Strength Substance Being of all things Is thy Heart as a Hearth on which Thorns only blaze Are the workings of thy Spirit like thin and fine Smoak slight and vanishing Can then there be any Religion where there is no Reality He is the Religious man who graspes Substance who digs thorow all things till he meets with a sure Foundation who hath taken hold of something Solid Satisfactory Everlasting at which his Soul stops on which she stays her self I hate them saith David that look to lying Vanities but my trust is in the Lord. There is a Three-fold Sense of things which makes a Religious man Real 1. Sense of this World's sorrows 2. Sense of Divine Wrath. 3. Sense of Divine Love 1. Sense of this World's sorrows No man is in the Spirit of Christ who hath not been at the Cross in the Grave of Christ and there seen the end of all this world's Glories Who beholds things in the Eternal Light He that hath first seen this world in a Fire out of which it falls into blackness of Darkness By the Cross of Christ the World is crucified to me saith St. Paul I come to kindle a Fire in the World saith our Saviour and what will I if it be already Kindled They that go down into the Deep see the Wonders of the Lord saith the Psalmist Whoever is gone up to Heights of Grace hath gone down into the Deep of the First Creation and seen Wonders of Darkness there Jonah tells us of himself Jon. 2 6. I went down to the bottom of the Muntains the bars of the Earth were about me for ever Hast thou descended with thy Saviour to the Bottom of this Creation hast thou seen about thee those everlasting Bars of Darkness which bear up and bound this Creation Then shew us the effect which Solomon mentions in Ecclesiastes A sad Countenance makes a good Heart As Darkness contracts the Eye unites the Fancy and makes it strong So a sad Face of things makes the Spirit gather up itself into itself live serious and Recollected 2. Sense of Divine Wrath. We saith St. Paul knowing the Terrours of the Lord persuade men 2. Cor. 5. 11 If we know God we know his Terrours and what the Power of his Wrath is can we not then persuade our selves to be serious Have you seen the Treasures of wrath laid up with God for those that harden their Hearts in Sloth and Sense to an insensibleness of Spiritual and Eternal things Have you heard those seven-times-seven fold increases of Fury upon those who go on in Vanity and yet say it shall not be so it shall be well with them Cannot these things make you Real and Sober If still vanity be your Life your Food your Joy if still Lightness be your Air and Shadows the Game which you hunt with your Reason and Senses then fear lest you have seen Shadows only of these Objects lest your Religion too be vain 3. Sense of Divine Love The Scripture saith in one place to good men The Joy of the Lord shall be your Strength Such as the Nourishment of our Spirit is such will its Constitution and our Conversation be If our Food our Joy be Divine and we eat the Bread of Angels our Lives will be Divine and our Faces shine with Angelical Beams If our Delights be Vanity and we feed on wind our Spirits and Conversation will be windy The same Solomon that said of Mirth what dost thou And of Laughter it is Madness Eccles. 2. 2. He saith Prov. 3. The ways of Wisdom are ways of Peace and all her Paths are pleasantness Spiritual Pleasures are Serious ones as Grave as Wisdom itself for they are her Walks The Love of Christ constrains us saith St. Paul 2 Cor. 5. The Love of Christ holds in binds up and unites the Spirit not suffering it to pour forth itself loosely That Liberty which is Daughter to Divine Love what a Stranger is it to Licentiousness Those Sweetnesses which flow from God and his Glories how do they look down upon and despise Empty Mirths and mad Laughters A Bride made a Woman of a Cat and set among the Guests in the bridal Chambear on a sudden runs after a Mouse which stir'd in a Corner of the Room If thy Soul be still ready to fly at every vanity which is at any time started in the eye of it thou maist be cloth'd with the Form of a Heavenly Bride but sure thou hast still a Brutish Spirit Thus you see how the Object of a Religious man makes him Real The Second Reality in Religion is that of Inward Affections 2. The Inward Affections My Son saith Wisdom in the Proverbs give me thy Heart Perhaps you give to God your Feet to carry you to Sermons you give him your Hands to work or fight for him you give him your Tongue to discourse of Him but have you given him your Heart Doth that cleave to him long and pant after him sigh for him live only in Him David saith to God Psâ—l 51. Thou lovest Uprightness in the Inward parts The more Inward any thing is the more Upright it is Are thy frequentest Groans such as thou dost not express thou canst not express such as thy Spirit
us there discovers us to our selves as we were Eternally comprehended in that Root as we grow up out of it as we abide and flourish in it This Spirit being immediately united to God immediately united to our Spirits is an immediate Testimony of our Sonship 4 The Effect of this Discovery He hath sent forth the Spirit of his Son into our Hearts crying Abba Father The natural Effect of our Sonship made manifest in us is a natural Affection to our Father While we are in the State of Nature we know not whence we come nor whither we go when once we have received the Spirit of Sons we then see God to be the Father who did bear us in his Loyns from Eternity who brought us forth into this World who can never forget us though a Woman should forget her only Child who hath ever Bowels of a Father care tenderness sweetness towards us who cannot always hold but He must discover himself to us When a Saint feels these Workings of the Spirit of God in his own Spirit then his Bowels turn within him then he melts then he casts himself into the Embraces of his God and cries My Father Abba Father Thus God gives a Check to our Lusts changing them into a divine Love by Discovery This is the First place of Scripture 2. Scripture 1 Joh. 4. 16. 17. He that dwells in Love dwells in God and God dwells in him For God is Love In this is Love made perfect that we may have Boldness before him in the day of Iudgment Because as He is so are we in this World Two things are taught us in these words 1. The Relation between God and a Saint in an Evangelical State 2. The Affection of such a Saint towards God 1. The Relation between God and a Saint in an Evangelical State The Relation between a Father and a Son in Nature hath three Parts 1. Part. The Nature of the Father is in the Person of the Son It is one in both as the Sap and Seminal Power is the same thorow the whole Tree 2. Part. The Person of the Son subsists in the Nature of the Father as the Body of the Tree in the Root 3. Part. The Person of the Father propagates and multiplies itself in the Person of the Son as the Body of a Tree runs out into Branches Such a Relation with so many Parts is there between God and a Saint as between Father and Son 1. Part. The Divine nature is in the Person of a Saint as the Fountain of his Being the Fulness of his Person Thus St. John saith We dwell in God not in the Fleshly Image of God as a Servile Christian but in the Spiritual Image the naked Bosom of the Godhead 2. Part. The Person of a Saint is in the Divine Nature as in his Root in his Element in his proper Principle as that which comprehends him communicates itself to him sustains him flows in upon him shows itself in all things possesseth acts him entirely Thus saith St. John We dwell in God that is as a Worldly Spirit dwells in the Spirit of this World 3. Part. God propagates himself in a Saint Both are one Life one Spirit multiplying itself into various Forms Both unitedly and in One pass thorow all Forms So St. John again teacheth As He is so are we in this World This is the Relation between God and a Saint in an Evangelical State as that between a Father and a Son 2. The Affection of a Son-like Saint towards God To dwell in God and dwell in Love to have God and to have Love dwelling in us are both One thing For God is Love God is an Infinite Sweetness which is both Fountain and Sea in one a Fountain sending forth many Streams many Sons a Sea drawing all into its own Bosom again by a Natural course He then that is a Son of God is a Son of Love Love of that first Love coming forth from it and returning thither whence it first came This Son-like or Filial Love hath Two Characters 1. Character The Degree 2. Character The Extent 1. Character The Degree of Love Love in a Son-like Saint riseth to a Confidence a Boldness in the presence of God even then when he puts on the most terrible Appearance in the day of Judgment The Ground of this Boldness in a Filial love is Three-fold 1. Reason A Saint that is a Son knows and feels God to be Love 2. Reason He knows himself to be in this Love to be One with God in his Heavenly Glory 3. Reason He knows this Love to be in him God to be one with him in his worldly Disguise We have boldness because as he is so are we in this World All these Three Reasons are wrapt up in this One Clause As he is in the World Love itself so are we with Him sensible of Him As He is in the World and at once above the World in Glory so are we in Him As he is in the World clothing his Divine Substance with Fleshly Appearances so are we because he is in us This is the first Character of a Filial Love 2. Character Extent of Love A Saint that is a Son hath not a particular Love to God or any Object He is as his Father is Love in its full Latitude He dwells in Love Love is the Air in which he breaths in which he receives all Shapes of things in which he communicates himself to them A Son of God is like his Father in Two Things 1. He is a beautiful Light shining upon all things equally stamping its own bright Form upon them so beholding them 2. He is a Cloud of Sweetness like gentle and soft Rain falling upon every thing till it have sweetned it by degrees to the same height and enjoying it in that Sweetness Exhortation Make God your only Mark and Aim What is it which you seek for Love God is Love What is it which makes every Action or suffering sweet This if Love be the beginning What gives you Rest in every End of things Love Then seek God above all things Make him the Beginning and the End of your way So you shall have a sweet Rest in all For He is Love How strange is that perverseness which is in the Nature of man When man was first made he was placed in a Garden where he had liberty to eat of all the Trees excepting one Tree only which bare all manner of Curses for Fruit the Forbidden Tree Yet then man eats of this one Tree and lets the rest alone Now all the Trees in the same Garden which are all Creatures in the World have wo and death growing upon them There is one Tree only in the m'dst of the Garden bringing forth Glory and Immortality This Tree is God Now man will feed plentifully on all the other Trees but will not touch this Tree of Life We all have Notions in our heads and Expressions upon our Tongues concerning God
thy life so many times over is thy God thy Father Gen. 2. 7. God breathed into Man the Breath of life and he became a Living Soul The issuing forth of our Life and Being from God is compared to Breathing 'T is as perpetual Can God cast off all affection and care for me in the same moment in which He brings me forth Or can I in that very moment in which I receive my Being from Him rob Him of it pollute it turn it against Him This I do every moment in which I sin For but now came I forth from God that Appearance which fill'd the last minute being vanisht and giving way to this A Mother forgets her Sorrows so soon as a Man-child is born into the World Sure then God cannot forget his Delights in me his Loves to me so soon as He hath brought me out from Himself into this world and this he doth freshly each minute of Time 3. Consider God is my Father a sweeter and nearer way than by Nature by Grace too The relation of a Father is the Top of all Sweetness and Nearness in Nature But as much as Heaven is above the Earth Time above Eternity God above the Creature so much is a Father by Grace sweeter and nearer than a Father by Nature If a Natural Father plant his Image and place his Affection his Care upon his Son shall not thy Heavenly Father much more love thee make thee like Himself make all Provisions of life and joy for thee It is the rule of God He that provides not for his Family in Nature hath denyed the Faith and is worse than an Infidel Can Himself then ever deny Himself so far as to prove unfaithful or unnatural towards hâ—s Family of Grace his own Children that way He will certainly take all care of them with all tenderness He that blasphemed or disobeyed his Parents under the Law was to die What deaths then is he worthy of who doth not think sweetly speak sweetly of obey chearfully this Father of his Spirit Use. 3. Direction If you would attain to the State of Sons and know God as your Father feed well upon this Four-fold Meditation 1. Medita I lay Eternally in the Fulness of the God-Head as in the Loyns of my Father Ephes. 1. 5. Having predestinated us to the Adoption of Children by Iesus Christ to Himself according to the Pleasure of His Will When God had his First and most retired thoughts before the World then was I in his thoughts as a Son of Delights all lovely without a spot When no other thing yet was when no Creature was yet made when God lived alone in the highest and purest Joys of his own Nature then in the midst of all those Joys was I in the Fulness of the Divine Nature presented to him as an Image of Himself springing up in him to be sent forth into this world again to grow up out of this world into that Eternal Image of His Pleasure and Will Thus was I Predestinated a Son 2. Medita God hath made me his Son a second time by Purehase He hath given his Son his Beloved his Only Son for me that I might be his Son 2 Cor. 5. 21. He was made Sin for us that we might be made the Righteousness of God in Him God hath given the Body of his Son to reproaches and pains his Soul to Guilt and Horrours His Person in both parts to Death his Name to Infamy Thus he waâ— made Sin for us And all this that we might be made the Righteousness of God Images of his â—ull Beauty Sons of his highest Glory in Him as He is who is the Substantial Image the Essential Son As the Seed is by Nature placed lowest in the Earth at the bottom of the Plant that by the Dissolution of itself it may bring forth its kind So was the Son of God laid below at the bottom of the Creature in the depth of Darkness that by his Dissolution he might resolve himself into us and as by an Exchange bring forth his Son-ship in our Persons 3. Medita God hath made me his Son yet once more by Design He hath joyned me in Affinity with his only-begotten Son Marriage on Earth is a Type of that True Marriage between my Saviour and my Spirit Ephes. 5. 30. He hath joyned me with Him in Consanguinity Heb. 2. 12. He that Sanctifies which is Jesus and they that are Sanctified are both of One. He hath made me One wâ—th his Eternal Son Mystically The Mystical Union is a Mysterious one hidden Divine the highest Union such as is among Divine things not to be resembled by any thing among the Creatures not to be comprehended by any mere Creature I in them and they in me that all may be made perfect in One John 17. 21. 23. 4. Medita God hath made me his Son finally by Generation 1 Pet. 1. 3. He hath begotten us again to a lively hope by the Resurrection from the dead As the Eternal Spirit lay like a Seed in the dead body of our Lord Jesus which putting forth itself brought forth Eternal Life and Glory in it So God the Father sends forth the same Spirit into our Spirits by which the Divine Life and Image of His Glorified Son spring up in us making us also Sons to Him in the same manner Thus if you would lead Son-like lives with God consider him as your Father There is no Earthly Relation or Form which more sets out the Spiritual Evangelical Eternal Union between God and Man than this of a Father Trace it apply it from the beginning to the end and it will lead you into all the Mysteries of Eternity Only remember these two Cautions 1. Take away all the Imperfection which this Relation hath in the Creature 2. Add to it all Perfection that it is capable of or can be imagined So apply it to God and a Saint For the Brightest Beauty in Nature is but a Shadow of Spiritual Glories I have finish't the Second Part of my Text which is the Race to the Kingdom 3. Part. The Royalty or Kingly State itself Enter into the Kingdom of God Doct. 3. The Third Doctrine from this Third Part is this The Third and last State in Christianity is a State of Royalty or a Kingly State This Kingly State is described by St. Paul Rom. 14. 17. The Kingdom of God is Righteousness Peace and Ioy in the Holy Ghost The Kingly State or Royalty of a Saint hath Four Properties 1. Righteousness 2. Peace 3. Ioy. 4. The Holy Ghost 1. Property Righteousness This is the Conformity of a Saint to God as to his Rule Genes 17. 1. Walk thou before me and be perfect Saith God to Abraham To be Perfect and to be Righteous are the same thing Set thy God the Supream Glory continually in thine Eye as thy Pattern and thine Aim So shalt thou be perfectly Righteous I will endeavour further to unfold the Nature of this Righteousness
3. 11. St. Paul tell us that Iesus Christ is the Foundation and v. 12. If any Man build upon this Foundation Gold Silver Precious Stones Hay Stubble then saith He. v. 13. Every Mans work shall be made manifest it shall be revealed by Fire Let thy God be laid in thy Heart as the Foundation of thy Joy He is a Living Rock a Living Corner-Stone If thou resign thy self to Him and rest on Him He will grow up unto a Building of Pleasure and Glory in thee Living Precious Stones of all Joys and Beauties will spring up out of Him But take thou heed of laying on any Thing thy self upon this Rock For whatever it be though it be not Hay and Stubble only but Gold and Precious Stones though it should be the Immortal Excellencies of Angels the Glory of the First Image in Nature the Beauties of the Earthly Paradise This Rock of the God-Head will be as an Irresistible Fire at the Bottom of them breaking forth upon them and Devouring them Then thine own Person may be saved because it is Rooted in the Rock and hath the Foundation of the Lord in it which abides Sure But this will be as by Fire Thou must pass thorow the Fire in which thou shalt leave all thy Joys behind thee which have been thy Super-structures and Additionals upon the Foundation Thy Person alone shall escape naked out of the Fire having nothing left but the naked Foundation or the Rock for a Clothing to it St. John saith He that dwells in love dwells in God So far as you dwell in anything of the Creature you dwell under the Vail in the Fire under the Law under an Administration of Wrath and Death you cannot be free from Trouble and Torment Death will feed upon you Dwell Nakedly in God and you dwell Entirely in Love Let a Naked God dwell in you and as you take in a Naked God you take in Naked Love into your Souls Thus much for the Second Motive 3. Motive Close with God in the Abstractedness of his own Being as he is unclothed of all the Creatures and you close with Eternal Life itself where there is no more any Death See how David Rejoyceth Psal. 18. 46. The Lord lives and Blessed be my Râ—â—k David look'd off from all other Things and turned his Eyes upon the Lord alone In the Lord he sees Life and this is his Life He considers nothing Transitory or Moveable His Rock is alone in all his Thoughts He Blesseth his Rock He triumpheth in the Blessedness of his Rock And this is his Blessedness Follow Davids Example and thy Heart shall live while there is Life in God Say my Friends and my Body may die my Graces and my Comforts may wither but the Lord lives I may be miserable the whole World may be miserable round about me but Blessed be my Rock There I see and find a Life in the midst of Death and Blessedness in a Heap of Miseries The Lord lives Truly all other Things below Him are Dead and have only a Shadow of life The Lord lives Eternally He hath no End of Days no Change of Life or Shadow of Change The Lord lives Universally He lives in all Things He comprehends all Lives in Himself He gives a Life to all Things in Himself All Things live to God Luk. 20. 38. If thou look to or for an thing below or besides God thou shalt certainly find it in the Region of the Shadow of Death and Death feeding upon it with his Iron Teeth of Divisions Distractions Cares Changes and Griefs Look into the Book of this World and thou shalt find it a Book of Death where thou shalt see every thing Dead or Dying Betraying thee to Death and Amazing thee with the Fear of Death Look into thine own Heart and thou shalt find that a Book of Death and Hell fill'd with Darkness Guilt Fear Torment The best things there thy Graces are written with Black and Bloody Letters in much Obscurity hard to be discerned in much Impurity having little Life of Comfort in them But if thou wilt look into the Person and Nature of God thou shalt see the Book of Life opened to thee God is that Book of Life in which thou shalt see thy Self and all Things Written with the Beams of the Light of Life Here thou shalt neither read nor hear no more sad Stories of Death Thou shalt see Death itself Shining in the Light of Life God is a Bright and the Last Darkness The Darkness of Death itself is swallowed up into Life and Immortality in Him O Death I will be thy Death Live only to God and upon God Consider nothing but Him only So shall thy Joy alwaies be as Life from the Dead as the Joy of Harvest I mean that Heavenly Harvest the Resurrection 4. Motive Pitch thy Spirit upon the Single Person of God so thou shalt fall into an Infiniteness of Satisfaction This is the Advice of David Psalm 37. 4. Delight thy self in the Lord and he shall give thee thy Hearts Desire The Desires of man are Infiniteness budding forth from its Seed in the Soul These Desires are ever in Motion and Restless till they put forth into Infiniteness itself All the Creatures are too Strait and Narrow for them They are Unquiet while they are contained within the Compass of any Creature because every Creature is Finite They beat against the sides of it till they break thorow it into the Innfiniteness of God Make God thy Delight and there is nothing which thou canst think of or wish for but thou shalt have it in him In God thou shalt meet with thy Self in any State or Form in all States or Forms which thou canst desire at once In God thou shalt meet with whatever thou hast Enjoyed and wouldst fain Enjoy again with whatever Enjoyment thou hast fallen short of and longest for If there be Loss Shame Grief or Evil which thou wouldst fain have abolished and to be as if it never had been If thou wouldst have any Time past brought back again any Good or Content which hath been defac'd or stained renew'd thou shalt have this Abolishment of what thou wilt this Restitution of what thou wilt in God For He will give thee thy Hearts Desires God is All if he be Alone As He is in Himself He is Infinite If you add any Thing to Him or take Him cloath'd with any thing of the Creature you make Him Finite and so loose Him quite It is a Joy from the Creature which is a Confined Joy If thy Joy be purely from God if it be from an Un-compounded Cause it will be an Un-confined Joy Search then if thy Griefs encrease as thou appliest Spiritual Comforts to them thou then dost but take something of God as a New piece of Cloth and sowest that to the Old Garment of the Flesh and Creature in thee so the Rent becomes worse For if thou think to patch up that which is Thine
murmurings whisperings hard thoughts evil speakings or any such thing Heaven is not now open upon you neither do you see Jesus as he comes up out of the Baptism of his Sufferings into a Resurrection of Glory with the Eternal Spirit in the Form of a Dove in a Form of Love resting upon him The Priests in the Temple were Morning and Evening to trim the Lamps in the Golden Candlestick by pouring in fresh Oil that the Light might not go out by day nor by night Your Persons O ye Saints are the Temple your Spiritual and Divine part the Golden Candlestick the Heavenly Person of your beloved is the Light in the Lamps of this Candlestick If you would preserve this Light of Glory continually shining in you be continually pouring in from that vessel of Love the Heart of the Father fresh Love which is the Golden Oyl of the Spirit in which the Life and Light of the Divine Nature burneth and shineth eternally But to conclude my discourse concerning these Three Sins The Scripture saith Covetousness is Idolatry We make an Idol of every Image besides the Lord Jesus alone which we set up in our Hearts as real and excellent to bow down our Souls to it by our esteem and affection Every Idol hath its Devil in it St. Paul saith plainly What the Gentiles Sacrifice to Idols they Sacrifice to Devils You cannot eat of the Table of the Lord which is his Glorified Person to feast upon the Delicacies of his Beauties set before your Spirits there and eat of the Table of Devils which is this world to feed upon the Dainties of the Flesh here You cannot drink of the cup of the Lord which is his Spirit to take in the Wine of Spiritual Sweetnesses from this and drink of the Cup of Devils which is the Spirit of this World to swallow down the riches and pleasant things of that 2 Pet. 2. 13 14. We read of Spots at the Feasts of the Saints who are those that have Eyes full of Adultery St. Jude expoundeth those Feasts to be Feasts of Charity that is Love-Feasts which were Joyned with the Supper of the Lord. The Appearances of Christs Person in the Visible Angelic l Divine Images are our several Love-Feasts An adulterous Eye in the moral sense which looketh upon any visible Object after an undue manner is a Spot upon the First Love-Feast The adulterous Eye in a legal sense which looketh upon any Fleshly or visible Figure of things is a Spot upon the Second The adulterous Eye which setteth its Love upon Created Forms on Earth or in Heaven is a Spot upon the Last and best Love-Feasts All these Spots are Clouds upon the Person and stains upon the Beauty of Christ which at once dishonour and grieve him darken and defile us making us unworthy and uncapable of his blessed Appearances to us As an adulterous Eye of Lust so the blood-shot Eye of Wrath is unable to look upon this Heavenly Object or to bear the brightness of his Glory I will wind up this Use with this solemn adjuration and charge If there be such a Person as our Jesus if this Person have such unsearchable Treasures of Beauty and Joy in it if the presence and appearance of this King in his Beauty as a Bridegroom as a Spiritual Sun in the hearts of the Saints be no dream or fancy but the very Spirit and Truth and Life of the Gospel I adjure and charge you all his Saints by the Hinds and Roes of the Field by the lovely Person of your Christ by the pleasantness of his Appearances in you that laying aside Covetousness casting away all Filthiness both of Flesh and Spirit putting off all Wrath Malice Envyings and evil speakings you fix your Eye upon fill your Souls with the Beautiful and blessed Person of the Lord Jesus This is your own Fountain Drink waters from this Fountain alone Behold your selves one another all things in the Light of this Person of these Beauties as they lie here as they are comprehended in this fairest greatest and most Divine Image of all Loveliness Christ is the Truth The Appearance of things in the sweet Light of his lovely Person is True This is that Truth which if you walk in it shall dwell with you for ever shining with a precious and living lustre in the darkest places of Sorrow or Death In this Truth live at peace live in love within your selves with one another with all things So the God of Peace and Love shall be with you Amen Reas. 3. I now come to the Third Reason of the Doctrine our Lord Jesus is the fairest of all things because he hath all the parts of Beauty compleat and entire in his person That work with my own Spirit and with all Spirits which is my design and delight is to woo them for Christ and espouse them as chast Virgins to Christ. Eccles. 12. 10. We read that the Preacher sought out acceptable words and the words which he found out were upright Solomon was a figure of Christ in glory King in the Hierusalem above This Glorious Person is the Preacher the Text and the Sermon Acceptable words in the Original Language are words of delight as you may see in the Margin If ever it be fit to seek out pleasant and delightful words it is on this Subject when we treat of the Lord Jesus and his Beauties If ever it be necessary to take care to speak right words it is now when we speak of him whose Person is the Center from which all the lines of the Gospel of Evangelical Truths Graces Comforts Glories Spirits are drawn into which they all run in which they all meet My endeavour therefore is that all my discourses may be steps from one Scripture to another that by the explications and applications of these I may enlighten your minds to the sight and warm your affections to the love of these Blessed and Heavenly Beauties There are four Parts of which all Beauty consisteth 1. Variety 2. Harmony in the variety 3. Light in the Harmony 4. Life in that Light These four meet all eminently and transcendently in the highest degree in the Person of our Saviour 1. There is all variety in the Person of Christ. Colos. 1. 19. It pleased the Father that in him all fulness should dwell Observe how St. Paul cometh to this total Sum at the foot of the Account to this Conclusion of all Fulness in Christ. From the 15 th v. to this you have the whole Compass of Things in Nature Grace and Glory From the 15 th to the 18 th you have the Circuit of Nature in the full extent of the Creation with its Creator First there is God as he is the Author of Nature Jesus Christ is the Image of the Invisible God v. 15. Then you have the whole Creation He is the First-born of every Creature or of all the Creation The First-born is the Excellency of Dignity the Excellency of Strength Every
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 vertues 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 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 Gods 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 vertue of it as it is Incorruptible This is that which poureth forth itself thorow the Humane 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 it self 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 it self 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 sanctifie 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 shew us any good But Lord lift up thoâ— the Light of thy countenance upon us When all thy faculties and Affections all the Powers of thy Soul cry Who will shew us Iesus 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 Iesus hid and in these Shinings alone will He be seen by me Thus the Spiritual Beauties of Iesus 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 cruciâ—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 shewing 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 my self A Spirit hath not Flesh and Bones as you see me to have The Lord seemeth to speak to them after this manner You have not yet received the Spirit but are hitherto carnal If I should shew my self to you as I am now in the Glory of my Resurrection in which I am altogether Spiritual and a Spirit you would not know me you would not believe that I were the same Person you would be afraid of me I have therefore wrought this Miracle and given you this Sign in a tenderness towards you and a Condescention to your present weakness By that Almighty Power over Heavenly and Earthly Things which I am now cloathed with by the virtue of that Spiritual Divine Form and Substance into which I am now raised which comprehendeth within it self all Form Substances and Virtues I present my self to you in that same Body composed of the same Flesh and Bones in which I lived with you and dâ—ed upon the Cross before your Eyes with the same Wounds which I then received And because this is a Sign therefore do I accompany it to your Senses and to your Spirits with a Double Evidence and Seal from my Divinity One that this is no Imposture or Apparition with which Evil Spirits have power to deceive your Sight your Hearing your Touch all your natural Faculties but that
a Sight of that Heaven which is the Principle of the Lord Jesus in Glory This lyeth 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 Gods 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 endeavour 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 thy self 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 onely 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 Likenâ—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 broughâ— 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 Lustre and Ruddiness like that of the best Rubies to express which it is also used A sweet and glorious Light shining thorow 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 thorow the rising mists and vapours 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 skilful Apothecary beateth his Spices to a small and â—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 Vertues 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 mâ—nutest part with a most beautiful and divine Harmony arising from the accurate Mixture of that Precious Dust. Thus Man is an Universal musick where the well-measured Motions and sweet Sounds of all the Strings meet in every skilful 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 Saviour 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
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 Saviour ever keep their proper parts in the variety to make the Musick of Heaven pleasant As Spirituality heightneth the Unity beyond every Created comprehension that the Sweetness and the Glory may be heightned 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 fulness of him who shineth thorow and filleth All in All the Glory of Christ in Christ like the purest Light rejoycing 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 thorow 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 sixt 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 Saviour While all the Streams of Time roul 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 woâ—ld was Mal. 3. 6. Our Saviour 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 for ever and ever This Throne in the same Epistle is stiled 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 thorow which thou passest cannot drown consume or at all empair thy Beauties thy Joys For thou awakest and findest thy self ever with thy Beloved thy Jesus thou findest him the same to thee thou findest thy self the same in him For he changeth not So those Waters and fires vanish as a Dream 2. Ground The Pâ—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 to day and for ever 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 every thing of Time appeareth cloathed with the Form of Eternity so do all changes lie in one unchangeable Glory in the Lord Jesus The Yesterday of Inâ—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 Saviour There every Change lyeth in an Unchangeable Beauty and Blessedness Do variety of Objects with their Changes distract and divide you making you unsetled 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
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 vertue of these Divine Descents return and spread thy self by all these Lines of Glory together with thy God into the Circle of Eternity There comprehend All thy self and All in the Incomprehensible Mystery of God There see hear tast enjoy Him as Beauty itself Sweetness itself Musick itself Joy itself in All. See Hear tast enjoy All as that Beauty that Musick 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 every thing 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-â—ase is this to have the priviledge 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 vertue 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 every thing 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 befal 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 pâ—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 every thing thy God acteth all manner of Loves expresseth and conveyeth all his Glories to thee In every thing 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 vertue 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 Gods 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 Jesus with all his Train of Immortal Glories Loves Angels and Spirits Here he is in a Figure of himself Here is he in Person under this Figure Here he is ready to shine forth and appear gloriously This is his Shadow This Shadow is his Tabernacle in which he dwelleth with me Upon this Ground will I tune all my cares all the unquiet motions of my Spirit to Prayers and Praises to the Melody of Faith Love and Joy Thus much for the 2d Lesson of living without Care with content upon this First Principle in the knowledge of the Lord and his Beauties that he maketh this world a Shadow falling from his Beautiful Person 3. Lesson Live beautifully and purely as Priests to God in this present world For this world is the Temple of God in as much as it is Jesus Christ in a Shadow For the Invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his Eternal Power and God-Head Rom. 1. 20. Four things make a Temple 1. A Divine Authority for the building of it This World is the Creation of God 2. A Divine Pattern The Invisible things of the God-Head of the Lord Jesus the power of the God-Head of Eternity are figured upon this World 3. A Divine End The proper end of these Figures is to form notions of the Divine nature upon our minds to lead us to converse with it to bring us into the Participations of it that it may enjoy itself in the reflections of its own excellencies and Glories from us v. 21. When they knew God they glorified him not as God They emproved not these Figures and Notions to an entrance within the Vail into the Glory itself which was the Divine end of them 4. A Divine Presence Jesus is he who filleth All in All Ephes. 1. l. In what a Calm in what Serenity in what Purity with what Beauty should we appear in this world as Priests in the Temple and in the midst of the Mysteries of God Psal. 29. 9 In his Temple doth every one speak of his
already said in order to my present purpose to shew how the knowledge of Christ in Glory sanctifieth and sweetneth Death 1. Obser. Here are three distinct Frames 1. A Building v. 1. 2. A Tabernacle v. 1. v. 4. Where take notice that in both places it is translated this Tabernacle but is in Greek the Tabernacle 3. The Earthly House v. 1. This seemeth to allude to the Temple which was a standing stately Building set up by Solomon in the Kingdom of the Jews to the Tabernacle in the Wilderness which was less and moveable but rich and â—ine for the Workmanship and for the Materials to the Tent of course stuff a covering â—or the Tabernacle All these were Figures of Christ and his Church to which they are also applied 1. The Heavenly Person of Christ as it standeth in the high and holy place of Eternity as it springeth up out of the Bosom of the Father and abideth in his Bosom as it is one Spirit and one Glory with the Father is the Temple the Building For the Building hath this Three-fold Character 1. It is of God in Greek out of God as Gold is out of a Mine of Gold 2. It is Eternal 3. It is in the Heavens The Glorified Person of every Saint as it is comprehended in this Glorious Head of all Saints is a Temple a Building in Heaven in Eternity of the same manner and fashion 2. The Tabernacle made of Sky-colour of Scarlet of Purple of fine Linnen with Silver and Gold and all manner of precious stones wrought with Cherubims and all curious Workmanship is the Image of God in Christ and a Saint here below in the Wilderness of this World John 1. 14. And the Word was made Flesh and dwelt in Greek Tabernacled among us and we beheld his Glory the Glory as of the onely Begotten Son of God full of Grace and Truth Here you have the Temple which is higher greater in compass and more glorious than the Heavens contracting itself into a Tabernacle and residing in that Tabernacle filling it with its own Sweetnesses and Glories which are Grace opposed to Wrath Truth opposed to Shadows The Word was made Flesh. The Eternal and Substantial Image of God which is the Temple the true Heaven brought forth itself into a Temporary and Shadowy Image which is the Tabernacle and the Paradise of the whole Creation As it is in the Lord Jesus so is it in his Spouse who is the Fulness of him that silleth All in All. This vile Body in which a Saint is here this dark and course Form with which our Souls and Bodies are cloathed here is the Tent that covereth the Tabernacle the Earthly House of the Tabernacle 2. Obser. The Effect of Death is different in these Three 1. The Tent the Earthly House onely is dissolved It is dissolved and no more It is taken to pieces The Word belongeth to the taking down of a house or the taking of Horses out of the Coach and setting them up in a stable at an Inn when the day and the Journey are ended The Dark and Narrow Form which made it a Vile Body a Body of Death is lost The Materials are laid up in the Tabernacle 2. The Tabernacle is taken into the Temple This is that which shall be cloathed upon from Heaven v. 2. If so be that being cloathed or as it is in Greek if having been cloathed namely with the Tabernacle we shall not be found naked of the Tabernacle in Death v. 3. So it is explained in the words following For we that are in the Tabernacle do groan being burthened not that we should be uncloathed of the Tabernacle but cloathed upon that Mortality might be swallowed up of Life that the Form of Mortality might be lost for ever in Immortality and the Mortal Things continue being now become Immortal When thou puttest on Jesus Christ thou puttest on that Image of Grace and Nature in which Paraâ—ise is revived and heightned in which is contained all that is good fair and pleasant thorow the whole Creation quickned with a new Sun-shine from on high This thou puttest on in thy Natural Man This thou shalt never put off after that thou hast once been cloathed with it It is still cloathed upon with a higher and higher Glory from Heaven until in Death the Glorified Body of Christ come down entirely upon it in the fulness of all its Divine Beauties 3. The Eternal Building in Heaven thy Glorified Person which was hither to hid in God with and in the Glorified Person of thy Saviour now cometh down cloatheth thee entirely resteth openly upon thee never to go off from thy Tabernacle more 3. Observ. See the beautiful and sweet manner of Dying Death is expressed in Two Representations 1. A Dissolution 2. A Deluge a Swallowing up 4. Death is a Dissolution If our earthly house of this Tabernacle be dissolved v. 1. A Troop of everblessed Spirits united by Eternal Love into one Form of Glory make the Heavenly Body of thy Beloved In the same Form and yet another they make thy Heavenly Body and Person in the Bosom of thy Bridegroom O Believer These descending are by the sacred knot of this dark and narrow Form in Nature tied together into One Mortal Person in which they are the Shadow of themselves and tied down to the Earth to stand their Tryal in the midst of all sorts of Temptations Thus they continue till they have finished the Mystery of God and compleated the Figure of Divine Things in their Persons here below Then when the set Time is come according to the Laws of that Eternal Harmony in the Nature of God which is the Supream Love Beauty and Wisdom all in One they dye after this manner That Troop of glorious Spirits which is Thy-Self above come down upon Themselves Thy Self imprisoned in their Shadow below As the Fire of God they touch with some Mysterious Stroak of Providence the knot of this Earthly Form Immediately it untieth and is dissolved Now all these Spirits thus set free retaining the Unchangeable Unity of thy Person return Each to Itself in the Liberty Beauty Joy and Glorious Majesty of its proper Substance and It s own Its First Heavenly State Yea they are already there in their Building Eternal in the Heavens This Eternal Building these Heavens come down upon them to cloath them from above that in no one moment they may be found naked At once they spring up out of the Earth they come down out of Heaven and meet and kiss each other and fall into One with a Wonderful Shout a Triumphant Concurrence of all Blessed Spirits in the Perfect Freedom of all their Joys and Glories They fall into One because they are One and this One is Thy self In an Instant the Twinkling of an Eye the Living Word cometh to them the knot of Nature is dissolved all fly this knot the Figure itself the Shadow like Doves to their Windows like a Court to their
God in the Valley of the shadow of Death in the Grave As a Sun at night casting up its Cloud and foretelling a fair day so is the Death of a Saint the Glorified Body of a Saint being one Spirit with the Glorified Body of his Beloved casteth up the Cloud of this Natural Body which had lien as the Cloud of Death upon it and now immediately maketh a â—air and Heavenly Day without the interposal or succession of any Night The Glorified Body of Christ and his Bride are hid under this Body oâ— Flesh like the Sun under a thick Mist. It is long glowing and casting glympses of itself thorow the Mist. The Mist groweth thinner The heat and light of Divine Love Beauty and Joy groweth stronger At last the Mist is quite gone drunk up into the Sun The Sun shineth out with open Face and the Freedom of all its Beams 3. Prince That which this Body is to a Saint here that his Glorified Jesus is to â—im in Death We take pleasure rather to be absent from the Body and present with the Lord saith St. Paul 2 Corin. 5. 8. These words Absent Present relate in Greek to a Country a People Such a presence as the Soul hath with the Body in Lie it hath with its Lord and Love in Death Here thy Body is the Country the Region of thy Soul Thy Body is the Image into which thy Soul is formed in which alone it appeareth to itself or others All thy Relations Companions Contentments are Images presented unto thee in this Glass and Impressions made upon thee by the Images appearing in this Glass All this World is nothing to thee but as it is an Appearance rising up in thy Body which by vertue of the Personal Union raiseth a suitable Act of Life in thy Soul All this World to thee is only a diversity of Forms into which it is varied and a diversity of Impressions made upon thy Soul by this variety of Forms In Death this Glass is broken this Image vanisheth this Country disappeareth like an Enchantment Thy Glorified Jesus cometh in the place of this Body and is a Heavenly a Divine Body to thee Thy Glorified Jesus is that Beautiful Pure and Immortal Form in which thou appearest to thy self and to all Thy Relations Companions Entertainments are the Glorified Person of thy Jesus varied into Innumerable Forms of Love Light and Loveliness All thy Motions Affections and Pleasures are in Sympathy and Consort with thy Jesus by vertue of the mystical and unexpressible Union between thee and him All acts of Life in thee all Touches upon thy Spirit are the kisses of his Divine Mouth Myrrhe dropping from those Lillies of the Heavenly Paradise his Lips This is thy Country thy People thy World the Fulness of the God-Head dwelling bodily in Christ. Spring for joy O dying Saint The World thy Country thine own People the Body into which thou now comest is the Fulness of all Divine Light Divine Life the Fulness of all Divine Forms Loves Joys and Glories dwelling together with the Fulness of a Divine Harmony in the Glorified Body of thy Beloved This hath drunk up into itself thy former Body with all its acquaintances and entertainments the former world with all its furniture PART II. Psal. 45. 2. Thou art fairer than the Children of Men Grace is poured forth in thy lips Therefore God hath blessed thee for ever I divided these words into three parts 1. THe Loveliness of our Lord Iesus Thou art fairer than the Children of Men. 2. The Love of Christ The Love of this Lovely One Grace is poured forth in thy lips 3. The Seal of the God-Head of a Divine Blessedness and of Eternity upon both these the Loveliness and the Love in this Glorified Person of our Saviour Therefore God hath blessed thee for ever I have finished my discourse on the first part I now take in hand the second part I have spoken something of the Loveliness of our Beloved One as I have by any Beam from his Beauties been enlightned to some glimmering vision of them and quickned to a weak expression of that which I have seen Now I am to speak of his Love as the Grace and Sweetness of it shall pour forth itself from his Lips into mine by a Spiritual kiss from the Mouth of this Heavenly Bridegroom Grace is poured forth in his Lips The rich composition of this Heavenly-sweet Sentence is made up of three rich Materials 1. Grace 2. Effusion or the pouring forth of this Grace 3. The Lips of the Lord Jesus These are to be explained 1. Grace This in the Language of the Scripture signifieth three Things 1. Grace is Love For the Grace of God which bringeth salvation to all Men hath appeared Tit. 2. 11. But after that the kindness and love of God our Saviour toward Men hath appeared Tit. 3. 4. That which in one place the Apostle calleth Grace in the other he expresseth by kindness and love Grace is love in its Fountain freest and sweetest 2. Grace is Loveliness or Beauty Prov. 31. 30. Favour is deceitful and Beauty is vain Favour there is Grace It is the same word in Hebrew with this in my Text. Grace is Beauty with its most powerful charms as it toucheth every Spirit answereth every desire maketh all things answer it and dance to its Musick So the Hebrew word imports 3. Grace is Joy or pleasure a fair and smiling Child begotten between these two amiable and ever-pleasant Parents Love and Beauty St. Paul commandeth the Saints to sing making melody to God with Grace in their hearts that is with Divine Joy kindled into a Heavenly Flame from the Love and Loveliness of the Lord Jâ—sus shining forth there unitedly and concentring their joint Beams in the Beloved Spirit Thus Grace is all three Love Loveliness and Joy all these with a peculiar and most eminent heightning as the Sunshine is the Grace of a Garden and the Fâ—owers in it So Grace in the sense of the Gospel is Love Beauty Delight with the God-Head the Sun of Spirits peculiarly and nakedly shining in them But principally and primitively Grace is Love Then it is Loveliness as that is the first Birth and lively Image of Love in which it bringeth forth itself to its own Eye and embraces then sporteth with it as its Spouse It is Pleasure as that springeth from the Union of these two and is their mutual Life and Perfection each in other Grace is a Tree where Love is the Root and Sap Loveliness the fair Tree with its Body and Branches rising out of this Root whose Sap formeth itself into this Beautiful Figure Joy is the Fruit into which the sweet Sap of Love from its Root thorow the Body and Branches of its shining Beauties digesteth itself unto a perfect admirable and Divine Maturity to be the Food and Feast of all Lives all Spirits in Time and Eternity It is Love smiling in the face of every Beauty which is
estate in the Flesh of Christ and his Members by a Dove a Groaning Dove The Dove is in the clefts of the Rock and the holes of the Stairs Cant. 2. The Spirit descended upon Jesus at his Baptism before his Temptations in the form of a Dove The Spirit in his Heavenly strength and Glory is set forth by an Eagle I have born them upon Eagles Wings saith God They shall mount up on high like an Eagle saith the Prophet Esay The Spirit is often expressed in the plural number because he is that Unity which is the Spring the Center the Circle and Band of all blessed Spirits He hath in himself an endless variety of Spiritual Glories which are all glorious Spirits in him as he is and one with him whithersoever his Will is to go they all go together with him He is therefore expressed by seven Lamps seven Spirits and Eagles here Where the Carcass is there the Eagles will be gathered together The end of all this is to make way for the letting in of a flood of Heavenly Balsom of Divine love upon every heart upon the broken heart to heal it upon the hardest heart to soften it Eagles from afar and from on high are drawn to slaughter'd Carcasses as to their proper Prey So when the Divine Image lyeth in thee as a loathsome Carcass at the bottom of a dark and deep Dungeon now is it the most proper Bait and most powerful Attractive of Divine love Now the Lord Jesus the Eternal Spirit with all the Troop of Spiritual Powers and Glories resort to this Carcass descend upon it hunger after it Now they feed and feast upon it until they have eaten it up until they have converted it into one pure nature and glorious Spirit with themselves When Ignatius was to be devoured by wild Beasts now saith he shall the Teeth of the Lyons grind me into fine Flower to make fine Manchet of me for the Table of God So do thou say concerning all thy Sufferings within and without These are the Divine Teeth of the Spirit of Heavenly love Now doth my God feed upon me If my God feed upon me if he nourish and enlarge his own Life Joys and Glory by me then shall he also change me take me up into himself diffuse his own Life Joys and Glory into me This is the first Answer Ans. 2. Dear Soul whoever whatever thou art thou art the Off-spring of God St. Paul citeth this from a Poet confirmeth it by a Divine Testimony applyeth it Universally to all maketh it the ground of Evangelical Truths and Loves Acts 17. 28. As some of your own Poets have said We are his Off-spring St. Paul hath something very like this Ephes. 3. 9. The Gospel was hid in God from the Foundation of the World who made all things by Jesus Christ. God had the love of the Gospel in his Heart and sowed it as a secret Seed in the Foundations of the whole Creation when he made all things by Jesus Christ. Jesus Christ is the Seed of Nature as well as of Grace and so lyeth hid in the Bosom of every Creature as the true Pearl in the Field That Divine Image of which we spake before was the similitude only the Mother of Pearl This is the Substance the Pearl itself In the Off-spring of God is the Seed of God Where the Seed of God is there is God himself in the Vertue Power and fulness of his Divine Nature For so the Seed of every Plant hath that Plant Virtually and Spiritually in it Be now no more unbelieving but believe Believe the love which God hath to thee Believe that all the Inclinations of the Divine Will are to thee that the Eye and heart of God are turned toward thee in every place fixt upon thee with all that intention and force of Sweetness in the Divine Nature For why He is drawn irresistibly to his own Seed his own Son his own self in thee Thou art his Off-spring When Micah was reproved for crying after the Company he replâ—ed Ye have carried away my Gods and ye say why criest thou after us No more now doubt and say why should the most high God with an Eye of love from Heaven thus follow me into every state of life into all the corners of my heart Why should he by a voice of love from Heaven in the Word in Providences in the motions of his Spirit thus cry and call after me Thou hast his Seed his Son himself in thee Do thou answer him again and say Thou seekest thy self thy Seed thy Sheep crucified buried lost in me O seek and find it find it and take it up into thine Arms keep it in thine Arms till thou bring it home to its own self to its lost Life Joys and Glories again But I also seek my Life my Original my true self hid with Christ in thee in the brightness of thy Glory O take thy crucified self in me home to thee into thy Bosom O give me my Glorified self with thee home to me into my Bosom Thus much for the second Answer Ans. 3. Still the wounded Spirit sigheth and saith Can God take pleasure in any thing common or unclean Dear Souls ever dear to the Divine Will when you have a sense of Sin or Love and when you have none understand the Mystery of the Divine Will in the order and method of Divine love When you understand this you will have a deep and kindly sense of Sin indeed but so as to have a righter and sweeter sense of love by it There is a Twofold Love in God a Love of Complacency or Delight a Love of Benevolence or good Will The first is that by which he taketh pleasure in thee as a Bridegroom in his beautiful Bride The second is that by which his Will is set on work to make thee beautiful and a Bride to himself The love of Complacency is the first and the last love The love of benevolence is a middle-love which ariseth out of this and endeth in it as Springs and Rivers come from the Sea and run into it This is the Order of Divine love First thou art beloved with a love of Complacency from Eternity as thou art seen in that Glass of Eternity the Word the Lord Jesus Secondly Thou art for this love's sake beloved with a love of benevolence in time in thine own Person by which love God willeth all good to thee and worketh all good in thee Lastly Thou art beloved with a love of Complacency to Eterniâ—y in thine own Person as thou art decked with all the Ornaments of the Divine Nature This is the order of Divine love It s Musick is made up of these three Parts 1. Part. Divine-love in the first Part is a love of Complacency or Delight in thee as thou art seen Eternally in the Person of Christ. Dear Soul while thou art complaining here below and fixest thine Eye upon thy shame thy God seeth thee all-glorious
of sweet light from this precious Stone draw your Eyes and Hearts to the Diamond itself to the naked Bosom of Love There is the abundance of Glory There you shall milk forth the Divine Life Delights and Glory in abundance As the Wood was of old laid upon the Altar and the Sacrifice upon the Wood in order to the descent of fire from Heaven which turning the Wood and the Sacrifice into one flame with itself returned thither from whence it came so let your life and religion be a continual Sacrifice to Eternal Love Let the Lord Jesus be thine Altar which is Love rising up out of the Earth Lay all Duties Graces Truths Spiritual Discoveries as Wood upon this Altar Bring thy Soul thy Heart thy whole Person for the Sacrifice Now wait look upward pray for Love as the pure flame of the God-Head to come down to change all to unite all unto itself in one Love and so ascend again with all unto its own place above the Heavens I have shewed in general how the Divine Attributes all serve Love as their end I will explain it yet more by three instances of the three chief excellencies in the Divine Nature Wisdom Power Righteousness 1. Instance The Wisdom of God serveth his Love According to the riches of his grace in which he hath abounded towards us in all Wisdom and Prudence As a plentiful Spring by the abundance of its Waters maketh a bed and channel to itself in which it runs along so is the Divine Wisdom a manifold and deep channel which the full Spring of free Grace of Eternal Love maketh to itself by the force of its endless streams as they flow thorow all things and play with themselves in various courses and forms until they meet again in the Sea of Love the Bosom of God Divine Wisdom is the richness of Divine Love spreading itself into an infinite variety sporting itself with itself in all diversity of Forms and Shapes thorow innumerable Changes innumerable Windings and Turnings bringing forth itself into a most ravishing Harmony of all Divine Beauties and Joys Divine Wisdom is Love forming itself into rich designs most beautiful contrivances full of unexpected and surprizing turns full of depths past the search of every created Eye that in the close it may display its blessed Treasures more fully that it may raise and enlarge every Spirit to take in its Joys Thus the riches of Grace have abounded towards us in all Wisdom and Prudence The Wisdom of God is the Divine art of Love The Divine Prudence and Providence is the Net of Love to catch Hearts and Souls in spread thorow the Sea of the Creation O blessed Fisher of Souls Dâ—vine Love O blessed Net of love the Divine Wisdom and Providence Thrice-blessed Souls that are caught in this Net by this Fisher These are taken only to be removed out of the Salt and troubled Sea of this World into the sweet clear and calm Sea of Love But wretched are those Spirits who like Carps in a Pond sink themselves down deep into the mud of flesh and fleshly lusts that they may escape this Divine net of Love The Wisdom of God is the Musick of Love by which it charmeth Spirits to attract them to itself to compose them unto a Heavenly Harmony of Peace and Purity Those are indeed Adders the Seed of the Serpent who love not the sound of this Musick who stop their Ears that they may not hear this Charmer the Divine Love though he charm with so much skill 2. Instance The Power of God serveth his Love Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the Power of God unto every one that believeth The Gospel is the Ministry of Grace or Love The Divine Power then acting in the Gospel is the Minister and Servant of Love This will appear more by laying together three Scriptures in the Canticles which opening one another will send forth a sweet light of Divine Grace shining in them 1. Scrip. Cant. 5. 10. It is said of the Lord Jesus He is the Chief among ten thousand The Hebrew word for Chief is Standard-bearer I humbly conceive that we are not to understand here the Person that beareth the Standard or Banner who ever is inferiour to many Persons in the Army but the Prince whose the Standard or Banner is which is carried unto which all the Army is gathered together and under which it moveth The sense seemeth to be the same with that Joshu 1. Jesus Christ appeared in the form of a man with a drawn Sword in his hand Being asked by Joshua who he was he answered The Captain of the Lord's Hosts 2. Scrip. Can. 6. 10. The Spouse of Christ which is the Church in general and every believing Soul in particular is described to be Terrible as an Army with Banners This relateth to the Army and Banners mentioned before Cant. 5. 10. Psal. 34. 7. we read that the Angel of the Lord pitcheth his Camp round about those that fear the Lord. It is in the Original Tongue the Angel Jehovah The Lord Jesus is God with God the Father above all Angels and Men. He is God setting up his Pavilion in the midst of the holy Angels He is God setting up his Pavilion with Men in the midst of their Spirits This is the Captain of the Lords Hosts the Prince of Glory who as a great Prince at the head of an Army placeth things dearest to him his Treasure his Princess in the midst of the Army as in a place of Strength and Honour 3. Scrip. Cant. 2. 4. The King brought me into his Banquetting House and his Banner over me was Love You will say now what hath Love or a Banquetting House to do with a Banner of War You shall now see how these Scriptures come home to my end and declare the Power of God to be the Servant and the Soldier of his Love The proper intent of a Banner is to bear the Cause of the War wrought upon it either by Image or Inscription or both It is frequent when the War is ended for the Conquerors in the rooms in which they feast for joy of the Victory to have hanging over their Heads the Banners under which they are fought These are Tropheys marks of the Victory and Ornaments of the Triumph Silken flags aâ— solemn Shows at publick Feasts at Funerals are Imitations and Images of this If a King make a War for his Bride or Love he may very well have Love in a rich Figure and in Golden Leâ—â—â— displayed upon his Banners Neither can any thing be more pertinent when he returneth home and feasteth publickly with his Queen than to have these Banners with Love inscribed upon them in golden Letters and figured upon them in glorious Images waving over their Heads to encrease their Joys by this Declaration Love was that for which the King fought Love was the force by which he conquered Love is the end of
into the Divine Unity He that is joyned unto the Lord is One Spâ—rit 1. Corin. 6. 17. Faith which joyneth us to Christ by his Approach to us by our Reception of him and Acherence to him ingrafteth us into the Unity of the Eternal Spirit The Unity of God is a Golden Chain which fastned to the Throne of the Divine Essence above all Heavens letteth itself down to the lowest parts of the Earth by several rich and curious Links that It may draw us up to itself The first and Highest Link of this Golden chain is the Union of the ever-blessed Persons in the most Holy Trinity in One Glorious and Incomprehensible Essence The second Link in this Mystical Chain is the Union of the Divine and Humane Nature in One Divine and Heavenly Person by the Incarnation of our Lord Jesus The Third is the Mysterious Union of Two Persons a Saint and his Saviour in One Spirit by Regeneration thorow Faith While thou believest the Divine Unity by these degrees like the Steps of Gold to Solomon's Throne of Gold descendeth into thee that thou mayst ascend to that by the same Steps By believing thou art One with God in the Fountain of the Divine Nature The Father himself the Fountain of Israel is now thy Fountain and thy Father Believe and thou shalt be One with God in his Son His Image His Glory God giveth His Son for thee that thou mayst believe God giveth his Son to thee in Believing Believe and thou shalt be One with God in his Spirit Believing ye received the Spirit of Promise saith St Paul Ephes. 1. The Spirit is the Great Promise The Spirit is All the Promises in a Knot living and flourishing upon the Root of eternity like the Sun with his Beams The Spirit is the Unity Unvailed Jesus Christ in his Flesh is the Sun of the Divine Nature under a Cloud Jesus in his Spirit is the same Sun shining out clear and shedding abroad all his Glorious Beams which are all the Great and Precious Promises in their Accomplishment If thou believe whoever how vile how deep in sin how black soever thou art with Guilt thou art now One with God in his Righteousness Christ is made Sin for thee that thou mayst be made the Righteousness of God in him according to St Paul If thou believest thou art One with God in his Rest. he that believeth entreth into Rest as God also rested Hebr 4. 4. Finally believe and thou shalt be One as the Father and Christ are One. Jesus Christ prayeth not onely for his Apostles but for all that shall believe on him thorow their word He maketh this Petition expresly for them to his Father That they may be One as we are One. John 17. 22. If two lye together they shall be warm saith Solomon in Ecclesiastes What warmth of Divine Life Love Joy and Pleasure is there where these Three the Father Christ and a Believer ly together wrapt up in One See how Faith placeth the Soul in the warm Bosom upon the Golden Throne of the Divine Unity together with Jesus Christ. This Divine Unity in Christ is become now thy Center and thy Circle O Believing Soul thy Center out of which and in which thou doest at once both rise and rest thy Circle unto which thou enlargest thy self with which thou art encompassed Qu. Perhaps some souls are so far touched with the Sweet sense of this Blessed Unity that they say within themselves We see indeed a glorious Rest and Joy in being implanted into the Unity of the Eternal Spirit by Believing But what shall we do that we may believe and be set in this Root of Eternity Ans. This Root of Eternity this Glorious Unity eternally comprehendeth and holdeth thee Look then up to this Unity fix thine Eye unmoveably upon it as thy first Principle and Habitation So wait until by a Virtue coming down from thence thou apprehend by faith this Heavenly Unity of the Spirit in which thou art comprehended Arg. 2. Believe and thou shalt partake of the Divine Love by being planted into this Divine Unity The Unity in which the Sons of God dwell together as Brethren is compared by the Psalmist to the holy Oyntment which was poured forth upon the Head of the High Priest and ran down to the skirts of his Garment Thus by Faith the Unity of God in Christ poureth forth it self as a rich Oyntment of Divine Love which spreadeth itself in its precious Substance and Sweetness over thy whole Person to the lowest border of thy Garment Thus art thou anointed to be a King and Priest to God the Father together with the Lord Jesus When this Unity openeth itself upon thee to the Eye of thy Faith and taketh thee into itself then shalt thou see thy self and be ravished to see thy self in the midst of all the Loves of God and embraced most closely by them all 1. In this Unity the Eye of Faith discovereth to thee Electing Love Now thou rellisheth the Sweetness now thou receivest upon thy Spirit the Seal of Electing Love which was before the World was and then had thee with it in its Bosom Now thou seest by the Light of the Glory of this Unity shining upon the Eye of thy Faith the Father in the Height of Eternity looking upon thee in One Loveliness loving thee with One Love together with himself in the Beautiful and Blessed Person of his Son 2. Faith sheweth the Justifying Love in this Unity What peace what Joy is there in this Sight when a poor Believer taken out of the Dungeon where he lay in chains of guilt and filth a Prisoner to the Wrath of God seeth himself set in the Court of the great King before his Throne acceptable and amiable in the Beloved One Thou now appearest washed in the same precious Blood of God Thou shinest in the same Beauty and Righteousness of God together with Jesus Christ. Yea he is thy Loveliness who is Height and Sealed Sum of all Loveliness of all Loves For thou art made acceptable in the Beloved One Eph. 1. v. Thou art not only Righteous but Righteousness itself the Righteousness of God Thy Person is a Solid Glory a Transparent Glory a Pure unmixt Glory of Divine Righteousness For thou art the Righteousness of God in him Faith maketh thee One Spirit with him who is the Brightness of the Glory of God 3. Believing thou meetest in this Unity with the Sanctifying Love of God That Seed of God which is One soweth itself in thy Soul and springeth up into the Fruits of Holiness and Immortality Now say to thy Soul upon a good account Return unto thy Rest O my Soul The Lord hath dealt bountifully with thee The Goods of Heaven and Eternity are sure to thee For this Seed of All Good of Grace and Glory which is now sown in thee will grow up by day or by night whether thou sleep or wake though thou know not how it grow 4. The
the Evil and Ugliness of Sin in the Light and Glass of their own Heavenly purity 2. Ans. Hatred is an intellectual contrariety The Unity and Love of the Divine Nature in the King of Saints and all his Holy Ones is essentially and formally in itself an irreconcilable opposition an active contrariety to Enmity and Sin as Light Day and Immortality are to Darkness Night and Death 3. Ans. God seeth Sin in order to his Wrath. God seeth his Wrath in ordeâ— to his Glory his Glory as the full object of his Love order is the Chain and Band of Unity Thus God beholdeth all at once as they lie comprehended in the Unity of Eternal Light and Love by their several Subordinations God beholdeth Sin as it is swallowed up into a flame of wrath the flame of wrath as it is heightned to a Light of Glory the Light of Glory as it shineth and liveth in the Eye of his Love the Fountain of all Lights Life and Joys Love is the Eternal and rich Root of all Glory is the Tree that springeth up out of this Root the perfect and full Image of Love in which it liveth diffuseth and delighteth itself within itself This Tree of Glory spreadeth itself into many flourishing Branches among which are Holiness Justice Wrath against Sin Wrath by the force of the contrariety raiseth up Sin as a mark to shoot its burning Arrows and cast his fiery Darts at Love thorow these Attributes letteth in Sin by the Law that it may display itself more fully in its War with its Enemy in it Conquest and Triumph over it that it may break forth and rise up thorow it more powerfully purely and sweetly like a flame going up to Heaven from a great pile of Wood perfectly subdued to it The Unity of God is now the Glass of Love in which alone God seeth alâ— Things and the Diamond which he seeth set and shining in every Ring of Operative or Permissive Providences Sin appeareth to him in the Glass of his Wrath and Justice These sheweth themselves to him by their reflections and Images in the Glass of hiâ— Glory His Glory shineth forth from the Arms and Bosom of his Love which is the inmost Center and outmost Circle of the Divine Unity Here all things lie here all things present themselves to God as Mysteries of Divinity and Love in the Unity of the Divine Nature God beholdeth with a fulness of Joy his Love the reflection of himself his own Fountain the Fountain of his blessed Unity in which he lyeth Eternally bathing himself in pure floods of Incomprehensible Pleasures this Love this Unity this Fountain he beholdeth in all his Glory His Glory is the Object of his Eye in the Severity of his Justice and Wrath. He contemplateth his Justice and Wrath alone in Sin Thus God seeth every where the Mystery of his Divine Unity as the great and bright deep of Eternity He seeth every where the Seal the express Image of his Divine Unity where all the riches of his Glory and Sweetnesses of his Love unfold themselves and sport together Thus O Saint learn to look upon every Sin See it in this Glass of Truth the mystery of the Divine Unity See this secret and invisible Jewel the mystery of the Divine Unity sealed upon it sealed up in it Thus shalt thou see Sin so as to preserve thy Purity and thy Love both in one Thou shalâ— see Sin so as to be at once a flame of Wrath to it and a Light of Glory a flame of Love in that flame of Wrath comprehending both Wrath and Sin in the Wrath. So shalt thou see Sin hate and dwell for ever with God who is the Beauty of Holiness and Love 4. Ans. God looketh upon a Sinner as upon a Prison and a Grave where the Truth the Divine Seed the Light and Life of the Divine Image lyeth detained captivated slain by a Lie the Prince of Life and Light by the Powers of Darkness His Wrath and Hatred against the Sinner is a zeal of Love He cometh forth with Thunders Lightnings Tempests and Earthquakes in his Wrath to break down the Prison walls to break open the Grave that the Prince of Glory may come forth into the Light of Life and the liberty of the Glory of a Son of God God as a Sun breaketh forth with power and in his Strength to dissolve by the force of his Beams the Inchantment and Light that the Sons of Light and the Truth may be set free Thus God hateth Sinners thus do thou hate them with a perfect Hatred Let thy fire be no bitter zeal but a zeal of Love Let thy woundings be Divine Anointings I have hitherto passed thorow only one half of my discourse upon the description of Spiritual Love by the supream Unity in the Divine Nature I shall take my ground for the other half Galat. 3. 20. This shall be my Center for a time from which my Motions shall arise and whither they shall return to end thee The words are these Now a Mediatour is not of one but God is one This Scripture hath a sweet and clear depth of Love in it but unfathomable This depth is the Unity of God St. Paul stateth here the most essential difference between the Law the Ministery of Wrath and the Gospel the Ministery of Love One is established in the hands of a Mediatour in the other God is one The Love-union in the Gospel is too near too sure too sweet to need or admit a Mediator The Fountain of all Evangelical Grace and Love is the Unity of God The Unity of the Spirit is the Band of Peace between the Uncreated and all Created Spirits Ephes. 4. 6. But we shall more clearly see the Riches Treasured up in this Scripture if we look upon it by the light of another Scripture in the same Chapter v. 16. Now the Promise was made to Abraham and his Seed he saith not to Seeds as to many but as to one And to thy Seed which is Christ. The Holy Apostle in this Chapter maketh it his work to prove that Righteousness is not by the works of the Law but by Faith in Jesus Christ according to the Gospel God descending into Christ and taking up Christ into himself Jesus Christ in this fulness and Glory of the God-Head entring into the Soul and taking the Soul into himself by the free Revelation and immediate Union of Faith This is the Righteousness of God and of his Saints in the Gospel One Argument by which St. Paul maintaineth Righteousness to be of Grace and not by Works is laid down v. 15. the Covenant of Grace was long before the Law He confirmeth that here v. 16. The Promises were made to Abraham and to his Seed c. The Holy Ghost in this verse established the Heavenly Building of the Gospel upon three beautiful and firm Pillars 1. Pillar The Gospel is a meer simple pure Promise That which was called in the verse
are joyned and raised to the highest point of Unity in Love God assembled all the Powers and properties of the Creation all the Angels the Persons in the Trinity to form a shadow of the Divine Nature in the first Man saying Let us make Man O Man All the Beauties Blessedness and Treasures of the Divine Nature are gathered together into one Sun of Divine Love to make thee new no more a Shadow but a Sun in this Sun a Light in this Light of Eternal Love Open thine Eye and thine Heart to this Love by believing it 3. Argu. Power consisteth in Unity The Supreme Unity which is Love is then Almighty the Supreme and Soveraign Power Is any thing impossible to Almighty Love Is any thing too hard for it What change is there from Darkness to Light from pollution to Purity from profaneness to Piety from the hardness of a Stone to the softness and sweetness of a Dove from a Devil to a Blessed Angel from a Hell to a Heaven which Almighty Love cannot make in thine Heart in a moment with one cast of its Eye upon thee 4. Argu. A simple Unity is Infinite It is ever every where the same Nothing boundeth it because it is itself alone and there is no other thing besides itself together with it to give an allay to it or confine it This is the Infiniteness of the Divine Unity This Unity thus Infinite is Divine Love Come whoever thou art Believe and cast thy self thy Hopes thy Fears thy Griefs thy Joys thy Sins thy Graces into this Abyss this Sea of Love which hath no Bottom nor Shore This will receive them all This will swallow them all up into its sweet and shining Depths This will cover them all with its own rich and glorious Floods as Waters cover the Sea Come Believe and cast thy self all thy Relations the delights of thine Eyes the dear and pleasant things of thine Heart thy whole Spirit Soul and Body into this Infiniteness of Divine Love Thou shalt find them after many days to day immediately eternally sporting themselves in this great and wide Sea of Love Love in the Person of the Lord Jesus descended to the nethermost parts of the Earth and ascended above all Heavens that it might fill all Behold now a Deluge of Divine Love in the Resurrection of thy Jesus Love as a manifold Fountain of a great Deep from below breaketh up and breaketh open itself Love poureth down itself thorow all the Windows of Heaven opened upon thee Thus the Floods of Love increase rise higher and higher till they cover the tops of the highest Mountains of Guilt or Despair of Desire or hope in thy Spirit Only do not thou stop these Fountains of Love from below shut not these Windows of Heaven above to thy self by thy unbelief Love in the Person of the Holy Ghost by the mouth of the Psalmist cryeth unto thee Open thy Mouth wide and I will fill it Open all thine outward and â—nward senses open all the Powers and Faculties of thy whole Man to take â—n this Love Open them yet wider wider still Take in still more of this Love When thou art full of Love to thine utmost Capacity still that Love which remaineth is infinitely more infinitely sweeter than all that which thou hast taken in 5. Argu. That One Seed the Divine Unity is thy Seed in thee that is Love â—tself the first the highest Love Thou also art his Off-spring No Man ever hated his own Flesh. Can a Mother forget her Child saith the Holy Ghost Divine Love is the Seed out of which thou springest Divine Love is thy Father which hath begotten thee thy Mother which hath brought thee forth Can Love itself hate its own Birth and Branch Can Love itself forget its own Child the Child of Love The Prodigal returned first to himself then he thinketh of his Father and of Heaven then his Father meetâ—th him kisseth him bringeth him home entertaineth him with the best Garment with Feasts with Musick with an Universal Joy O Prodigal Thou hast wasted thy Beauty thy Strength thy Parts thy Comforts thy flourishing hopes among Harlots in lewd Company and Conversation Thou feedest among Swine upon Husks and thou starvest in the midst of the Swine for want of Husks O Prodigal The Divine Unity the Seed of God Eternal Love is still thy true self which lyeth below all these disguises of Darkness and Deformity as Jesus Christ lay sleeping at the bottom of the Ship which was ready to sink by the violence of the Storm Thou art the Seed of God For thou also art his Off-spring Thou art the Seed of Love For God is Love O Prodigal Open the Eye of thy Spirit Believe and see Divine Love awakening and appearing in thee as thy true self to thy self Feel it drawing thee by a sweet and irresistible force to itself that is to thy self from whence thou hast so long wandered in a strange Form by the Sorcery of Sin and the Devil Believe and see Divine Love in the true Forms of thy Father and of Heaven opening their Bosom again to thee sending forth a vertue of Heavenly Love from themselves with which they touch thy Heart soften iâ— melt it into kindly repentings a lovely shame and tears of Love kindling sweet desires lively hopes and ardent longings in thee after thy Father and Heaven thine own Country Believe and see Divine Love thy Father coming into the midst of the Swine to thee carrying thee in a rich Chariot made of his own Bosom and Embraces heaping kisses upon thee as he carryeth thee So Love bringeth thee home to its own House the Heavenly Palace of Love There Divinâ— Love cloatheth thee with the best Garment it s own Native and Divine Loveliness Love feasteth thee with its own Joys as they have sprung up thorow a Death for thee into a Resurrection for thee also Love sweetneth heightneth all thy entertainment with its own Musick resounding with a Divine Harmony from all Heavenly Hearts all Glorified Spirits round about thee yea from all things in Heaven and Earth tuned by the Eternal Spirit of Love itself and plaid upon in a most exact and charming Consort Return then to thy true self thy Father and to Heaven Heavenly Love is all these It is also thy way to these thy Light and thy Life in the way Believe Say not now O that I could believe and repent Heavenly Love will form itself into inward Divine Meltings Repentings Acts of Faith and of all Grace in thee Look to this Love and live Eternally in the Bosom of Love The Unity of God which is Love is thy Root which will rise up unto a Divine sap and form itself into all Divine Fruit in thee if thou wait for it For thou art the Off-spring of God Use. 3. The Unity of God is the Root and Reason of Holiness The Unity of God is the Fountain of Love of all Grace and Comfort in the Gospel The
Fountain in the Person of the Father For there Love is in its Glory There is a Three-fold Crown the Marriage-Crown the Crown of a King the Crown of a Conqueror There is accordingly a Three-fold Glory 1. There is the Glory of Beauty This is that of the Sun which sendeth forth his Beams thorow all things and outshineth all things among the Earthly and Heavenly Bodies 2. There is the Glory of Soveraignty which ruleth over all 3. There is the Glory of Victory which subdueth all things to itself and maketh every thing an Ornament to its Triumph This Three-fold Crown doth Love wear this Three-fold Glory is it cloathed with in the Person of the Father It is the Eternal Sun which enlightneth enliveneth sweetneth cheareth all things by its Beams sent forth thorow all from the heights of the Heavens above to the depths of the Sea and the center of the Earth below It also infinitely surmounteth all things in Beauty and Sweetness as it shineth Eternally It is the great King that swayeth and ruleth all every where by its Golden Scepter It is the Glorious Conqueror which pierceth deep into the hearts of all which subdueth all to itself by its flaming Sword of Paradise turning every way By this Sword it cutteth off and consumeth all Flesh and Earth to keep that out of Paradise and from the Tree of Life By this Sword it refineth and converteth all into a pure and Heavenly Flame into Spirit So it bringeth them into Paradise to the Tree of Life in the midst of it Every thing every where doth Victorious Love make the Subject of its Conquests and the Ornament of its Triumphs This is Divine Love in its Glory in its Fountain This is the Divine Nature in the Person of the Father This is the Glory of Free-Grace 2. Inlet into the Fountain of Divine Love All the Riches of Love are seated in the Person of the Father The Apostle applyeth the Riches of Grace to the Father Ephes. 1. 7. According to the Riches of his Grace Three things meet in Riches Preciousness Plenty Power Every thing is purest and so most precious every thing is most united and so most plentiful and so most powerful every thing thus is richest in its Fountain The first Person is the Fountain of Divine Love For in him are the riches of Grace Love is Richest in the Father The heart of the Father is the Treasury of Love No where is Love so pure so unalâ—ayed so precious as in the heart of the Father Traffick O Man for the Treasure of this Love with all thy faculties with all that thou hast and art This Merchandise is beyond that of Gold and Rubies Traffick to this Coast of Spices to this Land of rich and precious Cordials the Land of the purest Love the heart of the Father No where is Love so plentiful in such abundance as in the heart of the Father The heart of the Father is infinitely larger than the Sea yet doth Love cover it as waters do the Sea where it is deepest when it is fullest Cast thy world of Sins O guilty Soul with all thy Mountains of guilt into this Sea of Love Love shall cover them that they shall never appear more If thou seek for them thou shalt not find them Come drink thy fill of Loves O dry and thirsty Soul from this rich and full Spring in the heart of the Father Come thou most insatiate Soul cast thy self into this full Sea of Loves in the Bosom of the Father hath thy self roul thy self in the midst of its rich Billows which rise as high as Heaven No where is Love so powerful so irresistible so full of vertue as in the heart of the Father Wash thy heart in this Fountain and it shall be healed of the Leprosy of every Lust. Lay thy heart down in this Spring in the Bosom of the Father and all its hardnesses shall be dissolved Drink in these waters of Love fresh from the heart of the Father and it shall be a powerful Cordial in thine heart It shall restore thy Life thy Strength the complexion of thy Soul thy Beauty thy Spirits thy Joys as at first as in Paradise as in Heaven as in thine Eternal Original 3. Inlet The Father in the Trinity is the Fountain of all Relations and so the Fountain of Love Father is the sweetest of all Names the Name of the highest tenderest purest and most perfect sweetness A Father is the first Relation and the Fountain of all Relations Adam was first a Father then a Husband So the Humane Nature from him streamed forth into Husband and Wives Sons and Daughters Brethren and Sisters into all Degrees of Kindred Allyances and Friendships Ephes. 3. 15. St. Paul saith that from the Father the whole Family in Heaven and Earth is named Some render that word Family the Fatherhood or Paternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Fathers in that Relation all the Fatherhoods and Paternities of every Father in Heaven and Earth lyeth first in that first Father the first Person in the Trinity as in their Fountain What comfort is this to every tender careful grieved Father of every sick sinful or lost Child The true Father to thy Child which acteth the part of the Father behind the vail of the shadowy Father in thee is the Father in the Trinity He is the strength sweetness and truth of the Relation every where The Paternity the Fatherhood every where is named from him But if we take the word according to our Translation it affordeth us the same sweet sense more fully The whole Family in Heaven and Earth is named from him from the Father of our Lord Jesus A Family is a chain of Relations which are as so many Links in the chain fastned one to another Father Mother Husband Wife Brother Sister Children Friends All these are named from the Eternal Father All these sweet dear names of Union of Love agree first most properly most truly to him who is the Supream Unity the Original and Fountain of all Unions of all Love All these are named from him He is the true Parent in the Parents the true Child Husband Wife Brother Sister Friend in thy Child thy Husband thy Wife thy Brother thy Sister thy Friends He is descended into all these shadoweth himself under them subsisteth as the truth and substance in them It is this descent of his in them this Presence and Appearance of his which giveth these names to them Love is either the Relation itself or the Blood which runneth along in the vein of every Relation Every Relation is a Union Every Union is Love in its proper kind and degree The Original the Fountain of all Unions of all Loves of all Relations is the Supream Unity which is the Father the first Person in the Trinity All Relations in Heaven and Earth all Unions are broken pieces of the great Diamond of Divine Love The Father is this great Diamond of Divine Love
the Birth or Image of Divine Love The Heathen in their Divinity tell us of two Twin-Loves in Heaven which exactly answer one the other Thus Love which is the Divine Nature subsisteth in two Forms two Persons the Father and the Son which are two Loves and the same equally compleat equally loving equally lovely equally beloved Adam in Paradise brought forth Eve to be ever before him a meet help for him So the Father and Fountain of Love bringeth forth in its own Bosom this Son of Love this Divine Image of Love to be ever before it a meet help to it that Love in this entire Image of itself may perfectly behold possess enjoy and multiply itself to Eternity Mat. 3. 17. The Father speaketh to Jesus Christ from Heaven This is my Beloved Son in whom I am well pleased Jesus Christ is the Supreme object of Divine Love the Supreme Loveliness and so the Birth or Image of Divine Love the Son of Loves In Divine things every faculty or power brinketh forth its proper object which is its perfection from itself within itself that it may be independent and undivided in all its Joys in all its Glories The Divine understanding is the Sun and Spring of Divine Truth which is the light of its Life its Object and its Beauty The Divine Will is the center of all Divine goodness which is its proper Object and Crown There it Eternally riseth up There it Eternally resteth So Divine Love in the Person of the Father is the Parent and the Bridegroom of the Divine Loveliness in the Person of the Son This is my Beloved Son saith the Father from Heaven in whom I am well pleased All the Joys of the Father are full all his pleasures compleat here All Seeds of Love in the heart of the Father are here sprung up into the fair Flowers of all Beauty into the ripe Fruit of all delights within his own Bosom in the Person of Christ. This is the only Birth Image and Object of the Father the Love-Spring its Birth and its Bride within itself The Father the Love-Spring bringeth forth this Love-Birth and lovely Image the Son of Love that Love may be both a Bridegroom and a Bride to itself The Persian Prince called Alcibiades his Garden of Pleasure The Father in the Trinity is the Fountain of Love The Son is the Garden of Love rising up within this Fountain Here the Father of Love soweth all the precious Seeds of Divine Love Here so soon as they are sown they spring up into ripe Fruits of which the Father eateth and with which he delighteth himself in his Garden This is the Circle of Eternity Love Eternally sowing the rich Seeds Eternally feasting upon the ripe Fruits of Divine Love in his Garden of Love Use. 1. Christians seek your selves your Love-Birth in this Eternal Love-Birth of the Son Seek the Original and true Image of your selves in this Eternal Image of Divine Love See your selves seeds of Love sown in this Garden of Love from Eternity ripe Fruits of Love flourishing in it Eternally This is the dearest Jewel of a Saint that Jewel which the Saints wear in their Bosom next their heart with the sight of which they renew their vigour and their beauty recreate all their spiritual senses I mean the rich Jewel of Electing Love the Love of Election In this Jewel a Believer seeth with the Eye of his Faith God the Father the Fountain of Love in Eternity God the Son an Eternal Birth of Divine Love from this Fountain an Eternal Image an Eternal Garden of Divine Love in this Fountain himself born in this birth of Love himself a lovely Image in this Image of Love himself a Tree of Love in this Garden of Love Blessed is he who hath this Testimony in his heart and from Heaven that he was born here that here he rose up first out of the heart of the Father that here he first appeared to the Eye of the Father that here the Father set his Love upon him and took pleasure in him He hath saved us saith St. Paul of the Father Not according to works which we have done but according to his own purpose and Grace given to us in Jesus Christ before the World was 2 Tim. 1. 9. Grace given to us in Christ before the World was See your Love-birth in the Eternal Love-birth of the Lord Jesus O Believers His purpose and Grace given to us in Jesus Christ before the World was See the Fountain of Divine Love in the heart of the Father his purpose and all the Births all the Images all the Gardens of Divine Love rising up from the sweet and blessed depths of that Fountain all comprehended in that only Birth that only Image that only Garden of Divine Love the Lord Jesus Use. 2. Seek this Love-Birth in your selves When it pleased the Father to reveal his Son in me saith St. Paul speaking of the new Birth in himself When the Father openeth himself as a Fountain of Divine Love in your Spirits when the Lord Jesus ariseth up and appeareth to you as the Birth and Image of Divine Love within this Fountain when your selves appear in him one Love-Birth in this Fountain of Love together with him then may you rejoice and say now I live now I am new-born from the Love-spring on high in the highest Glory You that have the mystery of this Divine Birth revealed in you who see the Garden of Love flourishing in the midst of the Fountain of Love within you retire into this Fountain into the Garden in the Fountain the Lord Jesus in the Bosom of the Father Walk there solace your selves there hide your selves among the Trees of Divine Loveliness and Love from the strife of Spirits Here you shall be fed with the Fruit from these Trees until the storm of Wrath be over past 2. Character The Son of God is the first Birth of Divine Love It is said of him Mic. 5. 3. His goings forth are from everlasting The goings forth of the Lord Jesus the first Birth and Image of Divine Love from the Bosom of the Father the Fountain of Love are Eternal without Beginning The goings forth of the Light which is the first the beautiful Birth and Image of the Sun were from the beginning of the Creation So soon as the Sun had a being it had Beams There was no moment in which the Sun was without its circle of Beams no more than the Beams were without the Sun In like manner the Lord Jesus who is the Light the Brightness the Beautiful Image of Divine Love had his Birth from Eternity together with the Being of the Father This Fountain in Eternity was no more without this Image the circle of all its Beauties shining in the midst of it than this living and lovely Image of all Glories was without its Fountain from the unsearchable depth of whose Divine sweetnesses it riseth up continually The Father is no more without the Son
than the Son without the Father Both are from Eternity both equally Eternal in this sacred Mystery and Trinity of the Divine Nature of Divine Love Prov. 8. This Son of Love is brought in speaking of himself and his Father Before the Mountains were formed ere yet the foundations of the Earth were laid I was before him as one brought up with him his delight day by day Before all the Creatures in Eternity the Lord Jesus alone was with the Father and none other besides him He was bred up together with him the Lamb the lovely the beloved Birth and Object of all his Loves the delight of his Eyes that fed at his Table and lay in his Bosom If you ask now what the Father did before he made the World the answer is full and sweet the Father in the infiniteness of Eternity brought forth Jesus Christ delighted himself in Jesus Christ the only Birth of all his Love and Desires the entirâ— Image of all his Loves and Joys Use. If you would be Holy Heavenly and Happy if you would be perfect in all Graces Joys and Glories as your Heavenly Father is perfect 〈◊〉 like him in this He is taken up with his Son Jesus alone before above a Creatures in Eternity Let this Jesus as he is the Birth and Image of all Dâ—â—vine Loves in the Father the Fountain of Love be your only one the 〈◊〉 Birth and beautiful Image of your Spirits continually before you bred 〈◊〉 with you into every Age Form and State your only delight day by da This is the first Birâ—â— of Love the Birth of Love in Eternity All those Birth of Love and lovely Images which are in the Creature Shadowy Finite Fâ—â—ding are here Substantial a Spiritual and Heavenly Substance Infinite Endlesâ— Ever-flourishing 3. Character The Lord Jesus as he is the second Person in the Trinity is the fairâ—â— Birth of Divine Love We read 1 Cor. 13. 5. Love behaveth not itself unseemâ— doth nothing uncomely The word uncomely signifieth a want of Proportion Haâ—â—mony Order Figure which make all Beauty and Musick every where Loâ—â— can conceive can form nothing within itself can bring forth nothing froâ— itself but its proper Object its proper effect which is suitable to it 〈◊〉 is Loveliness and Beauty As the Trees of Paradise had their Seed in them so every Birth of Love is in every part full of the Seeds of Love by which begetteth Love again full of the Beams of Love which kindle the sweâ— heat and fire of Love This is loveliness which soweth the Seeds of Loâ—â— and sendeth forth the Beams of Love into Spirits round about it As the 〈◊〉 the Supreme Eye of the visible World is to the Light so is Love the Eyâ—â— and heart of Eternity to loveliness Loveliness is the proper Emanation 〈◊〉 Image of Love by which it planteth itself in all Eyes and Hearts attractâ—â— all things into the Golden Circle and Center into the Glorious Palace of 〈◊〉 Blessed and Eternal Unity in itself which is itself Love then bringeth forth Loveliness and Beauty the Divine Love alâ— vine Loveliness and Beauty the Supreme Love the Supreme Loveliness and Beauty So the Lord Jesus is Beauty itself a Divineâ— Beauty the Supream Beauty the fairest Birth of Love being the first the only Birth of the Father the Fountain of Divine Love Love at the highest Love in its first Sweetness John 1. 14. We saith the Holy Apostle speaking of Jesus Christ saw his Glory the Glory as of the Only-begotten Son of God The Son of God is the only Birth of Love from the Father the Fountain of Love in two respects Comparatively Comprehensively First The Lord Jesus is the only Birth and Image of Divine Love Comparatively for his excelling loveliness We saw his Glory as the Glory of the Only-begotten of the Father So great a Glory shineth in his Person as darkneth all other Beauties all other Births and Images of Love maketh them quite to disappear and seem none at all Secondly Our Beloved Jesus is the only Birth and Image of Divine Love Comprehensively All his Saints are in thine hand All Holy Births and Images of the Father the Spring of Love in Eternity all Divine Lovelinesses the works of this curious Workman all the Jewels of Beauty framed by the skill of the first and Supreme Love in the heart of the Father all are comprehended in this Birth and Image all adorn the Person of Jesus Christ are there in their highest lustre and take their Beauty from him Thus is the Son of God the fairest Birth and Image of Divine Love Use. 1. O Sinners This is that Jesus who wooeth you the fairest of all things Beauty itself the Divine the Supreme Beauty Object no more against him and your union with him Obj. 1. Say not you are unworthy of him it cannot be that he should love Creatures so unlovely as you are Ans. He who would be your Bridegroom will be your Beauty What Bosom of the Highest and Divinest Love are you not fit for when he who is the Highest and Divinest Beauty is your Loveliness What stains can appear in you when the fairest Image from the Fountain of Love comprehending in itself innumerable Glories all Divine all Supreme descendeth upon you and wrappeth you up entirely in itself Obj 2. Say not you are unfit you cannot believe his Love you cannot love him again you shall never be pure and lovely like him to please him to honour him Ans. He who offereth himself to be your Beauty and Loveliness will be your Lover your Bridegroom This Glorious Spirit the Life of all Divine Loveliness will be the Husband of your Spirits All your Fruit shall be from him He who is the fairest Birth and Image from the Fountain of Love will be the Birth of all Spiritual and Heavenly Beauties in you of all Graces Comforts and Glories He will be the lovely Image springing up the root of Love the heart of the Father into your whole Spirit Soul and Body Object then no more Make plain his way Lay open your hearts to this Jesus who cometh to be a Divine Beauty to thy Person a Divine Bridegroom to thy Spirit the Divine Birth of Faith of Love of all Graces Glories Joys and Immortality in thee He will be better to thee than all thy Righteousness sweeter to thee than all thy Lusts Lovelier than all the Idolâ— of thine Eyes and Heart Fruitfuller than all thine hopes Use. 2. O Saints Behold another of your rich Jewels See here that Jewel which when you wear filleth Heaven and Earth with the brightness and sweetness of its light round about you dazleth blindeth and confoundeth the Devils that they cannot come near you to hurt you attracteth and draweth down the Angels from Heaven to gaze upon you to admire you to attend round about you to encompass you whithersoever you go yea allureth ravisheth the heart of the Father himself to come and inhabit in you
see the high and gloriouâ— Trinity the adored and amiable mystery of Eternal Love the three Beauâ—tiful and Blessed Persons of this Trinity of this mystery the Father 〈◊〉 Fountain of Love the Son the Fathers Lovely Birth Bride in their Love-union on their Heavenly Marriage-Bed figuring themselves and shining wilâ— the naked substantial Glory thorow the Figure You will say to the sweetneâ— of every Flower to the Beauty of every prospect in your walks this is thâ— Love-union between the Father and the Son this is the fruit of the Marriage-Bede on which the Father of Loves and his Lovely Image his Son aâ—â— his Bride lie eternally embracing each other This is thâ— perfume this is thâ— lustre of the holy Spirit You will say of every Sickness Sorrow and Death Here also is the Love-union These also are Love-Births Love-Images froâ— the Marriage-Bed of Love in Eternity These also are Doves with Wings 〈◊〉 Silver and Feathers of Gold from that Mother-Dove the Holy Spirit 〈◊〉 Love-Marriage between the Father and the Son in the most holy Triniâ—â— Use. 2. Give Glory to the Persons of this blessed Trinity to this mysteâ—y of Divine Love continually Dost thou perceive any good principle in Grace or nature putting forth itself in thee Give thanks and say This is the Father the Fountain of Diviâ—e Love opening himself and springing in 〈◊〉 Dost thou feel any sweet Appearance of Truth or Goodnes Light or Love in thy Spirit Rejoyce and say this is the Son the Love-Birth the Love-Image the Lord Jesus rising up from his Fountain the Bosom of the Father in me If there be any Vertue any Power any Pleasantness any Joy any Life of Love lift up thine heart and hands on high say This is the Love-union the Love-knot in the most high and Holy Trinity this is the Holy Spirit the Marriage Bed of the Eternal Bridegroom and Bride the Father of all Loves the Image of all Lovelinesses This is thy high and Heavenly Marriage-Bed which is now Green flourishing and fruitful in me Use. 3. Let this be the mark at which thou aimest O Believer to be taken up into this Love union into this Eternal Marriage-Bed to be one with the Father and the Son as they are one in the Unity of the Spirit I have now finished the last Argument for the confirmation of that proposition God is Love The Argument was this The mystery of the Trinity is a mystery of Divine Love Let me conclude this Argument with one general Use. Use. Hold fast the Doctrine of the Holy Trinity Study it with humble pure Spiritual understandings with the Scriptures in your Eye as your mark to guide you in your way with the Holy Ghost in your heart as your Light of Life to discern your mark your way and your end It is a deep and Divine contemplation that of a Learned Acute and Heaâ—enly Person God hath two Boxes in which he hath laid up his Jewels the â—ncarnation and the Trinity God hath opened one Box the Incarnation There we have seen rich and sparkling Jewels in the union between the Diâ—ine and Humane Nature here below God manifested in 〈◊〉 But O! What â—ewels shall we see what Loves what Glories what Unions when God shall open his other Box of the Trinity when we shall see God justified in the â—pirit The Trinity is the Supream the Soveraign mystery of the Gospel the â—undation of fair Colours upon which all evangelical mysteries are built â—e Fountain in Eternity from which they slow Then shall we understand 〈◊〉 mysteries when God shall take the vail from before this which is the entire 〈◊〉 clear-shining Face of the God-Head Here is the Supream Unity the Founâ—â—in of all Love Life and Light Here is the variety of Love and of Life 〈◊〉 its fairest Light in its first and fullest Image Here is the Love-union the 〈◊〉 Treasury the curious Spring the golden Band of all Unions Motions â—easures and Joys Blessed is he who with Eyes washed in this Fountain looketh into it seeth himself and all Divine Mysteries there Unvailed So Austin wished to have seen Christ in the Flesh. O how much more Divine and Blessed a Spectacle is it to see Christ in the Spirit that is in the Glory of the Trinity the Three Persons in One with all their Eternal Beauty fully and freely displayed Pray for Wait for Look up continually into the Heights and Lights oâ— the Spirit for this sight I have now brought to an End my last Description of Divine Love which is the Divine Nature God is Love I will seal up this Sweet and Soveraign Truth of the Gospel with One Use. Use. If you will be Children of God be Children of Love God is Love Love is the Divine Nature in God and in all His Holy Ones 1. Beware of Lust the Corruption of Love 2. Beware of Passion the Contrariety to Love 1. Beware of Lust the Corruption of Love The Corruption of the best Thing is the Worst All Lust is Love degenerated Love Corrupted Love is the Best of all things Love in its purity at its Height is the Godhead in God Lust is the Formality and Essence of the Devil as he is a Devil St. Jude teacheth us that fleshly Lusts are the similitude of that First sin of the Faln Spirits which made them of Angels Devils Ixion in the Poets loved a Goddess in the place of whom he embraced a Cloud formed into the Shape of a Divine Beauty Thus he became the Father of the Centaures half Men half Beasts Then he was cast into hell where he is fastened to a Wheel turning continually round on which he is tormented day and night This Pâ—rabâ—e is meant of thee O Lustful Spirit Thou wert made for Divine Love fâ—r the Love of the Divine Beauty Thus hast changed this Love into various Lusts. Thou defiâ—est thy self with Shadows Clouds of Darkness formed into the Empty Snapes of Beauty Instead of the Divine and Humane Nature in the Blessed Harmony of an Immortal Union all thy Births all thy Production are Horrid hateful monsters Man Beast and Devil all in One Spirit in One Person Thy end is the Endless Circle of thy Lusts and of the Divine wrath as the Wheel of Eternity a Wheel of Fire holding thee fast tied to it and torturing thee without any Rest or Period 2 Beware of Passion the Contrariety to Love Sampson tied Foxes together by their Tails with Firebrands between them So he sent them forth to burn up the standing Corn of the Philistines in the Fields O men when ye fall from the Wisdom of God into the Subtlety of the Serpent you become Foxes not Men. Your Lusts your Carnal Interests are your Tayls by which you are tied together in all your Unions and Commerce your Passions are Fire-brands fastned to your Tayls Thus the Devil sendeth you forth to deface and consume the Beauties the Peace the Comforts each of other of the whole Creation round about you
Behold the true Figure of Passionate Persons whose Wrath Envy Hatred Malice are Fire-brands Kindled from Hell and fastned to their Lusts as to their taâ—ls in which they carry them burning about thorow all things In the Holy of Holies was placed a Mercy-Seat all of Beaten Gold the Throne of Grace the Throne of Love Out of this Throne of one piece with it rose up two Cherubims of Beaten Gold They stretched forth their Wings they set their faces one to the other They together looked down to the Mercy-Seat This is the Heavenly Figure of your Christ and you O ye Children of Love in your Love-Union and Spiritual Communion God in Christ Christ in the Glory of the Father is the Golden Mercy-Seat the Throne of Love The Saints are the Cherubims the Children of Love rising up from the Throne of Love of one piece of Gold of one Love-Spirit with it With their Faces their Divine part they look one to another and maintain a mutual society They spread their Hearts their Spiritual understandings their Spiritual affections to each other and so meet so embrace With united Spirits they look down to the Throne of Love in the midst of them out of which they grow up together from which they continually draw fresh Beams fresh Love life and Joy O Saints O Holy Souls be rooted in Love grow up out of this Throne of Love Shine forth with Faces of Love spread forth wings of Love Be in all things one piece one pure Gold of Divine Love with the Throne of Love the Divine Nature For God is Love I am now come to the period of my discourse upon the first part of my Doctrine The Love of God The second part is the Effusion or pouring forth of Divine Love I shall express this to you by six Properties The Love of God is poured forth in Jesus Christ. 1. Freely 2. Purely 3. Plentifully 4. Powerfully 5. Essentially 6. Eternally 1. Property The Love of God is poured forth in Jesus Christ freely 2. Sam. 7. 21. David is brought in as a Type of Jesus Christ. He sitteth in the Temple beâ—ore the Lord when he was setled in his Kingdom and at the height of his Kingly Glory Thus Jesus Christ sitteth upon his Throne in the highest Heavens before his Father He discourseth to his Father of the wonders of his Fathers Love and his own Glory What is my Fathers House that thou hast brought me hitherto v. 18. I was a Man a poor Creature a Worm of the Earth Earthy as the Dust of the Earth as low as the neathermost parts of the Earth as low and naked as the first principle of the first Creation when the Earth was empty and void when darkness covered the face of it This was my Fathers House Yet thou hast brought me hitherto thou hast brought me to thy right Hand far above all Principalities and Powers all Heavens to thy Throne Thou hast given me a new Name above every Name a Name that eminently comprehendeth all Names in it a Name that infinitely transcendeth all Names Thus Love is poured forth in Christ. Jesus Christ goeth on in the Person of David And this was yet a small thing in thy sight O Lord God thou hast spoken of thy Servants House for a great while to come v. 19. This O my Father which thou hast wrought so wonderfully these mighty Works these Miracles of Divine Love and Glory in my Person seem a small thing to thee Thou hast spoken of my House my Church my Members my Seed to reign with me in the same Kingdom of Glory to Eternity Then Jesus Christ raiseth this Love to the highest point of Admiration to a state of transcendency above the capacity and comprehension of all Humane Hearts of all Created understandings Is this the manner of Man O Lord God! Is there any thing among Men in the compass of the Creation to which this Love can be likened or with which it can be compared Is there any where any Image Figure or Resemblance of such a design such a work of Love and Glory Thus Love is poured forth in the Person of the Lord Jesus See now how freely it is poured forth According to thine own heart hast thou done all this v. 21. Indeed he bringeth in first For thy Words sake for thy Promise for thy Sons sake thine Eternal Word thine Essential Image the Ground of thy Promise the Subject of thy Love and Design the Pattern and Model of thy Work But this word springeth from that Root to which all is ultimately referred the Heart of God According to thinâ— own Heart hast thou done all this The Heart of God is the Fountain of living Loves which springeth up freely of its own accord to Eternal Joys and Glories in the Person of Christ. The Love of God in Christ receiveth its Beginning Force Form Fashion and Finishing from the Heart of the Father All the Works of God are said in the Epistle to the Hebrews to have been Finished from the Beginning of the World All the Loves of God all the Works of Divine Love manifested and wrought in the Blessed Person of our Lord Jesus were finished from Eternity in the heart of his Father All Tides are from the Aestuation of the Sea The Sea boyling up from its Bottom as it riseth and dilateth itself poureth forth floods of Waters into all Rivers which run along in the Bosom of the Earth The Heart of God is the great Sea of Love This from its own Divine Heart Height and Fulness filleth all Spirits with its Heavenly Floods in the Bosom of Jesus Christ. The Will in the Soul is said by a learned Man to be Amplitudo Intellectûs the understanding in its full extâ—nt The Love of God poured forth upon the Person of Christ and upon all the Saints upon all things â—n him is Amplitudo Cordis Divinâ— the largeness of Gods Heart the Heart of God in its full extent and latitude So David addeth in the same place that God doth all this to shew his Greatness the Greatness of his Heart for he faith This is to make thy Servant know v. 21. To display thy self to draw a perfect draught of thy self in the Person of Christ. In what The next verse expresseth it Wherefore thou art Great v. 22. James 1. 5. God is said to give to all men liberally and to upbraid none Love is implyed in the gift Freedom in the liberality and gentleness without reproach The Person of Christ is signified in the universality All Men. Christ is one among the rest of Men Christ is the Fulness of Mankind He took not upon him the Person but the nature of man unrestrained to any particular Person His Humane Nature was not a Branch or an Apple but the Apple-Tree There are two expressions which St. James maketh use of here to set forth the Freedom of Divine Love in the effusions of it 1. He giveth Liberally The Word in Greek is Simply
without any Reserve without any Division of the Heart Simplicity is Unity The Intentness of the Mind upon One Thing The heart of God All the Thoughts of his heart All the Powers of the Godhead All the Divine Attributes are united and intended upon This One Thing alone Love poured forth on the Person of the Lord Jesus Simplicity is without Alteration or Composition The heart of God is single in this Natural unchangeable This is the One Thing the Onely Thing of God's heart This is the Sâ—mplicity of the Divine Operations from Eâ—ernity to Eternity The Effusion of Love in the Person of Christ There may be many Shadows many Vails many Windings But this is the Simplicity the naked Face of the Divine Design of the Divine Work from the Beginning to the End as it lieth in the heart of God 2. Upbraiding none To upbraid is to object some Evil as an Argument of withholding some Act of Love or exercising some Act of Wrath. John 1. 2. 9. Jesus Christ is called the Lamb which taketh away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollit taketh up beareth the Sins of the World When the Father was to pour forth his Love upon Christ he did not reproach him saying Thou hast the Sins of all the World upon thee Thou hast upon thee Millions of Whoredomes Adulteries Incests Treasons Witchcrafts Murthers Idolatries Rebellious Blaspemies Horrid Profanenesses Apostasies Spiritual wickednesses in Heavenly Angelical Divine Forms the proper Sins of Devils Thou hast many Davids Amnons Absaloms Manassehs Mary Magdalens many Peters many Judas's in thee and comest thou to me for Love How can I give thee my Love Instead of this when he is Baptized into that publick Ministry in which he professedly beareth the Sins of all the World before Men and Angels in which he beareth the Person of the greatest Sinners that ever were in the open Eye of Heaven Heaven openeth upon him the God-Head descendeth upon him visibly in a living Form of Love in the Form of a Dove a voice cometh to him from the Father This is my Beloved Son in whom I am well pleased St. Paul saith Love thinketh no Evil. Solomon saith Love covereth All Sin When the Father should express Love to Christ in the Person of a Sinner he doth not object thy Unloveliness thy Filth thy want of Love thy enmity neither to deny Love nor to make the manner of expressing love lâ—ss sweet less lovely No. As the Seâ— when it floweth covereth all the Sand on the Shore round about with Multitudes of deep Waters so God when he poureth forth his love in Jesus Christ drowneth Eternally the innumerable multitudes of thy Sins with mighty and unfathomable Seas of Love which never return to leave them naked or bare to any Eye any more for ever God poureth forth his Love in Jesus Christ freely that is 1. Naturally 2 Nakedly 3. Indifferently 1. God poureth forth his Love in Christ Naturally Mat. 3. 17. This is my Beloved Son in whom I am well pleased Every Faculty or Power is carried forth naturally to its proper object Jesus Christ is the proper object of the Fathers Love The most perfect work of Nature in every thing is to bring forth its like Then nothing so Naturally so Powerfully attracteth love so delighteth aâ— this similitude doth The most perfect and perpetual Act of the Divine Nature in the Father is to bring forth the most perfect Image of himself in the Person of Christ then to pour forth himself in all Divine Loves and Pleasures into his Bosom Pleasure accompanieth all natural operations Pleasure naturally drawetâ— every Spirit Jesus Christ draweth the Heart of the Father all his love entirely to himself because the Father is pleased in him He is the Rest and Joy of his Father Three Things follow upon This â—aturalness of the Father's Love in Christ 1. Sweetness 2. Force 3. Duration 1. Sweetness That is ever Sweetest which is most Natural Live Honey is most esteemed because it droppeth Naturally of its own accord from the Honey-Comb Thou who hungrest after the Love of God lye down in the arms of thy Jesus There Love will drop and fall from the Heart of the Father into the Mouth of thy Spirit as Freely as Naturally as Sweetly as 〈◊〉 Live Honey from the Hâ—ny-Comb 2. Force That which is Natural hath the Greatest Force in it Every Natural Agent worketh to the utmost of its Power Thou who wantest Love be found in Jesus Christ. As the Sun every moment poureth forth All hâ—â— Beams from every part of him because he shineth Naturally so will the Father pour forth himself in Millions of Loves from every Point of his Hearâ— of his Godhead he will pour forth himself in All his Loves he will poâ—â— forth himself All in Loves upon Thee in Jesus Christ. For the Father as Naturally loveth in Jesus Christ as the Sun-shineth 3. Duration Nothing violent unnatural continueth Psal. 30. 5. His angâ—â— endureth but a moment In his favour there is Life Clouds and Storms 〈◊〉 not long They are a violence upon the Air and Praeternatural to it Calmâ—â— Serenities and Clear Sunshines are its Natural State Clouds and Storms of wrath are a Force upon the Divine Nature Strange to it a Disguise upon it The Blessed Calms Serenities and Sun shines of Loves of Love are its proper State Comfort thy self then O afflicted Soul The rain will be over the storm will be pass't away The sweet and clear the Golden the Glorious smiles of Love will return after the Storm and Rain These will rest the Last in the Face of God and upon thy Spirit Wrath is but for a moment at longest the moment of this Life this Shadow this short Dream of Lifes The Truth of Life the Perpetuity of Life Eternity is for Love 2. God poureth forth his Love in Christ Nakedly John 3. 34 God giveth him his Spirit without Measure The Spirit is Love in a Living Person in its Eternal Substance in its Native Seat in its Unlimited Freedom as Light in the Sun God saith to the Lord Jesus I will not stand to measure out my Love to thee Take it All. I will not give thee a Jewel out of my Cabinet but my Cabinet of Jewels I will not give thee an Apple of Love off from the Tree but the Tree of Love with all ripe and pleasant Fruits of Love hanging upon it I will not give thee some Spice from the Island but the Island of Spices the Land of Loves where they grow and increase eternally I will give thee the Infinite Eternal Spirit of Love himself where all the Treasures of Love â—re without number measure or End The Face of Divine Love in Jesus Christ hath no Vail upon it though â—ever so thin no Cloud upon it though never so fine No. Its Love shineth â—orth in Jesus Christ with a naâ—ed face in its Strength with all its Beauties â—ll its Sweetnesses Thou who art weary who art heavy laden with any
Lamb hath seven Eyes and seven Horns which are the seven Spirits of God sent forth into all the Earth Seven is a Perfect Number the Power of all Numbers which multiply themselves endlesly by the Marriage of the Two First Numbers Three and Four the Numbers of the Trinity upon the Throne and the Four Living Creatures most immediately to the Throne and from thence spreading themselves thorow all things being in the midst of the Throne and round about the Throne on every side Revel 4. 6. The seven Spirits of God sent forth into all the Earth are the Holy Ghost that one Manifold Infinite Spirit which divideth Itself into Innumerable flaming Tongues Eyes Horns into all Forms of things according to its own Good Pleasure ever Containing all within itself ever filling all with itself See now the Lamb with seven Eyes and seven Horns seven Spirits sent forth into all the Earth The Lamb is Jesus risen from the Dead The Lord the Spirit who hath Innumerable Living Lights of Glory in himself Innumerable Living Springs of Light and Glory with which as with so many ever-waking Eyes he shineth and seeth thorow all things who hath innumerable Powers Almighty Powers Fountains of Power as so many Horns with which he ruleth and reigneth in the midst of all things A Poet in a bright Night taken in a Wood by Robbers which would kill him said to them As many stars as shine in the Sky so many Eyes now look upon you and will be witnesses of this Murther O Sinner who art hatching who art practising any lust in the most secret corner of thine heart or Closer be awake be aware See the Lord Jesus with ten thousand with a Numberless Number of Eyes Shining Flaming Eyes of Pure Glory looking forth full upon thee from every point of the Walls the Roof the Floor all things round about thee from every point of thine own Heart and all that is within Thee See the Lord Jesus with as many Horns of Divine Power from every Point of things running upon thee to break Thee off from thy Lusts or to break Thee in pieces O Saint who mournest sitting in Darkness Lying in Prison encompassed with black thoughts with Enemies Invisible or Visible be awake be aware See thy Jesus thy King thy Beloved with ten thousand a Numberless Number of Eyes sweetly-shining sweetly-Flaming Eyes of Pure Love from every Point of the blackest Darkness of the darkest Prison of thy Darkest thoughts themselves looking forth upon Thee See him with as many Golden Horns of Divine Power from every part from every side running upon thine Enemies to ruine them to cast them down to the Ground down to the bottom of the Pit until they rise no more whether they be things Visible or Invisible See him with the same Innumerable Golden Horns from every part of things from the thickest Darkness round about thee running to Thee to raise Thee up to set Thee on high upon the Rock of Eternity in the midst of the Throne of God Revel 1. 14 The Eyes of the Lord Jesus are compared to a Flame of Fire A Spirit is all one Entire Eye and full of Eyes The Lord Jesus is the Supreme Spirit spreading himself thorow all things from the height of Heaven above to the Depth of Death and Hell beneath The Firmament is not set so thick with Stars as the Whole Earth the whole-Creation all things are set with the Eyes of the Lord Jesus These Eyes are so many Suns of Love to the Flowers the Wheat the Gold the Diamonds to increase their Beauty draw forth their Sweetness ripen their Fruit make them sparkle and shine more pleasantly But to Stubble and Thorns to Vanity or Enmity they are a flame of Fire burning upon it until it be consumed O Fear the Wrath of the Lamb. 2. Application Fear to look with a Vailed Heart upon the Vailed Face of the Lord Jesus If thou seest the Shadow the Letter of the Gospel if thou seest the Vail the Flesh of Christ if thou seest not to the End of these as things to be done away if thou seest not thorow these beyond these the Lord the Spirit which is the Heavenly Body and Substance to the Shadow the Naked Face the Naked Unchangeable Eternal Person of Christ hid under the Vail it is not Jesus Christ but Moses in whom thou trustest Thou art not in the Arms of a Lovely pleasant Bridegroom but at the feet of a severe Judge This is the Law from Mount Sinai which engendreth bondage which trembleth and shaketh for fear where Thunders roar and Lightnings fly abroad from the midst of a thick Darkness This is not the Lord Jesus full of Grace that Perfect Love which casteth out fear the Perfection of Beauty on Mount Sion which standeth firm for ever which may be touched kissed and embraced Take heed to thy self O Temporary Believer Thou Jew thou Christian outwardly in the Letter onely This is not the Sun of Righteousness on which thou lookest but the Cloud which covereth the Sun If the Eye of thy Spirit stay here and pierce no further out of this Cloud will come down upon thy head a tempest a Whirlwind and Flames of Fire The Vail is upon your Hearts while the Gospel is read even to this day 3 Application Blessed art thou who lookest with a Naked Heart upon the Naked Person of Christ. He who is fixed in the Letter the Outward Form the Flesh of the Eternal Word is One of the People of the Jews who stood below at the Foot of the Mountain having in their Eye the Outside onely of things These saw nothing but the Blackness of Darkness and the Flashes of Lightning these heard nothing but the dreadful claps of Thunder He who ascendeth and entreth into the Truth the Spirit is with Moses within upon the Top of the Mount He talketh with God face to face as a man talketh with his Friend He seeth the Divine Light and Calm of Eternity in the naked Person of the Lord Jesus He receiveth the Language of Divine Love the Musick of Eternity with kisses of Love immediately from the Lips of the Lord Jesus He feeleth the Fountain of Life all Joys flowing from the Heart of the Lord Jesus running nakedly thorow his whole Body and Spirit being a better Feast than that of all meats and Drinks filling him with Spirit and pleasantness cloathing him with a fresh Lustre Beauty in a more excellent way The Lord Jesus saith of himself in the Gospel I have a Baptism to be baptised with and how am I streightned till it be over The Loves the Lovelinesses the Divine Life the Delights the Glories the Lord Jesus all the Treasures of the Eternal Word are streightned in the flesh of Christ as the Beauties and Sweetnesses of a Flower the Fruits of a Tree are shut up and imprisoned in the Seed When the Lord Jesus by Death is baptised into a Divine Form and Glory when he cometh
to take thy Person into the Arms of his Preventing Loves to breath bis Preventing Loves into Thee as a New Life the Spring of a New Beauty excelling that which was lost by Thee in Paradise incorruptible that never fadeth not passeth away Ladies and Queens have sometimes hatched Eggs in their Bosoms Thy dead deformed Person will thy Saviour hatch in the warm and naked Bosom of his Preventing Loves unto a Divine Life that shall answer Love with Love and flourish in the Loveliness of every Grace every Glory through thy New-born Soul and body according to their proper seasons Having known the Love of the Lord my Spirit laboureth yet not my Spirit but the Love of the Lord Jesus in my Spirit laboureth by all means to bring forth itself in the fresh and full Sense of its First its Free its Preventing Sweetnesses in your hearts as a Spring of Living Waters in a dry and barren Wilderness But as a tender Mother taketh a beloved Child weak and peevish laieth it in her lap poureth a Cordial down into its stomack so will your Jesus do with you O Grieved Spirits who are weak without strength froward will not take in his Love He will take you lay you upon his knees and pour this precious Cordial of his Preventing Loves into your Mouths Then will it go right and sweet down to the bottom of your heart There it will become a Well springing up with pure sweet and plentiful Streams of every Spiritual Truth Grace Comfort or Joy unto Eternal Life This is The First State of Love in the Lord Jesus Preventing Love 2. There is in the Lord Jesus poured forth from the Father a Fulness of all Assisting Love 2. Cor. 14. v. 7. 8. 9. St. Paul had a thorn in his Flesh messengers of Satan sent to buffet him He prayed thrice that he might be delivered from them He had this answer from the Lord My Grace is sufficient for Thee Many tender-hearted Saints who feel their Lusts as Thorns in their Flesh who feel their Passions as the Messengers of Satan the Angels of the Dragon buffeâ—ing them cry out frequently in the Agonies of Fear and Grief O this Lust O this Thorn in my Flesh Sure at last it will wound me so deeply to the heart that it will let out the Life-blood of all faith hope grace and comfort O this Passion O this Messenger of Satan It will one day carry me back again into those Chains of Darkness and that Bottomless Pit out of which I seem to my self sometimes to have escaped But O Believer tossed with the Tempests be comforted Fear none of these things Look up continually to the Blessed Person of your dear Saviour lifted up into Glory in the midst of your Spirits See the Father pouring forth himself into the Fulness the Glorious Fulness of all Assisting Loves in his Bosom Pray continually and hear this Blessed voice from the Mouth of your Saviour continually sounding in your ears My Assisting Loves are sufficient for Thee Obj. But some Soul that wanteth Comfort will say When the Lord Jesus hath once by his Preventing Love planted a New Principle and Habits of Grace in me he now expecteth that I should improve this Principle and act these Graces If I do this and make use of that which I have I may comfortably look for his Assisting Love and that more Grace should be still given me But what New Loves can I promise my self to accompany me and carry me on in my way while I so ill requite the Lord Jesus for his First Loves that I suffer his Gifts to lye unimproved his Graces to lye unactive in me hid in the Earth by my Sloth or Sensuality Answ. I shall proceed in my answer to this Objection by Three Steps 1 Stâ—p This Objection wrappeth up together in it something True something False 1. This is False That the Assisting Love of the Lord Jesus dependeth upon our Emprovement of Grace already received from him This is not True No by no means Assisting Love is as free as full as absolute as much all as much alone in Carrying on the Work of Grace in us as Preventing Love is in Beginning it God hath poured forth in Christ the Fulness of all Assisting Love I am the Truth the way and the Life saith our Saviour Jesus Christ is the Truth and the Life of all Grace in the way as much as in the Beginning or End Without me ye can do Nothing Every Act of Grace every thing in every Act of Grace which distinguisheth it from a meer Non-Entity from an Absolute Nothing Every Degree of Spiritual Being in the whole Life of Grace with all the Exercises of it through the whole way from the Beginning to the End is all alike Immediately from Jesus Christ. That which is True in the Objection is this the Emprovement of Spiritual Principles the Exercise of our Graces are attended with Clearer Illuminations Sweeter Enlargements more Divine heighthnings of all heavenly Truths Graces and Consolations in us On the other siide when Faith is not acted when holiness is neglected Darkness Decay Distress and Death dwell upon us But these things are all entirely Consequences and Effects not Causes or Attractives of Assisting Love The Assisting Love of our Lord Jesus is as the Sun which by its Presence bringeth Light Warmth Fruitfulness Life Beauty Pleasurealong with it When it withdraweth itself leaveth the Cold hardness Storms Desolation of Winter behind it The Bridegroom chargeth the Virgins of Jerusalem by the Roes and Hinds of the Field that they stir not up nor awake his Love until She please Cant. 2. 7. The Angels of heaven which are the Invisible Ministers by whom all things move in the whole Order of Second Causes are here understood according to the sense of some learned Divines By the Virgins of Jerusalem The Roes and hinds of the Field are the Pleasant Loves and Lovelinesses of the Eternal Spirit in the heavenly Person of Christ. The Law of the Eternal Beauties and Loves of the Divine Nature lieth upon all things upon all the Ministers and Armies of God that the Spouse of Christ be never laid to sleep or awakened but according to its own good pleasure as it is One Spirit with the Lord Jesus by a knot of Everlasting Love as a Queen at the Right hand of her King set down in Heavenly Places with him in him upon the same Throne When the Divine Principle which is the Bride and the Spiritual Man in a Saint retireth itself and goeth to its rest in this Night the Wild Beasts Bruitish Lusts Raging Passions come forth to prey upon the Natural Man covering it with filth wounds But when the Day spring ariseth from on high when the season cometh for this Man this Heavenly Seed Bride to awake to stir up her self and come forth again in this New Morning the Beasts return to their Den Lusts and Passions sink down into their own
Assisting Love so certainly will it lay the Top-stone Your Eyes shall see it You shall in like manner cry to it with a Shout of Angels and Blessed Spirits all round about you Grace Grace Pure Love Finishing Love There are Three Sorts of Comforts which the Finishing Love of God in Christ ministreth to us 1. Against the Difficulties of Life 2. Against the Darkness of Death 3. Against the Dreadfulness of the Great and Last Day 1. Comfort against the Difficulties of Life St. Paul had prayed thrice against the Thorn in his Flesh and the Buffetings of Satan He receiveth this Answer My Grace is sufficiâ—nt for thee My Strength is perfected in Weakness I rejoyce therefore gladly in my Infirmities For when I am weak the Power of Christ resteth upon me My Grace You have there the Father the Fountain of Love the Fountain of Free Grace You have at the end of the verse the Lord Jesus Glorified into whom this Fountain floweth continually covering his Person all over without filling it all within with the Gâ—ories Immortalities and Joys of Divine Love This Jesus resteth upon St Paul in the Power in the Perfection of All his Loves He maketh Perfect he finisheth his Loves the Pure and heavenly Work of his Loves upon him when he is weakest The Holy Ghost discovereth a Mystery here A Mystery is a Divine Secret A Divine Glory with a Divine Vail cast over it a Divine Light surrounded with a Divine Darkness The Head of Christ all Pure Fine Gold covered with Locks and Curles black as a Raven The Mystery which the Holy Ghost here unvaileth to us is One of the richest and sweetest among all the Mysteries of the Gospel It is the Mystery of Love of Finishing Love Blessed are those Eyes that see the Glory Blessed are those Hearts that understand and rellish the Sweetness of This Mystery It is This When Divine Love would put forth itself in Greatest Power and Glory when it would finish make Perfect the general or any Particular Work of Love in us it chooseth that Season when we are weakest lowest have least of Loveliness Life Love or Suitableness to Love when we are in the greatest unlikelyhood for it when we seem to be at the greatest Distance from it Cant. 6. v. 12. The Spouse is brought in speaking thus Ere I was aware my Soul made me as the Chariots of Amminadib I have not Learning enough to understand why Amminadib is set here as One Proper name whenas in the Hebrew there are Two distinct Words which have their common signification and are rendered in the Margint of the Bible My Willing People Moreover that word As is put in by the Translatours and where we read Made me the Original properly is expressed by Set me The words thâ—n run thus in the Hebrew Text Ere I was aware or I knew not I knew not how I knew nothing of it my Soul set me the Chariots of my Willing People or by the Addition of One Preposition understood My Soul set me in the Chariots of my willing people It will be worth our time and pains if we stay a little upon the opening of this verse We shall find a Spiritual a heavenly Treasure in it and bring the Application home to our hearts more Clearly more Comfortably There are Four Questions which may be made here 1. Qu. Who this People are which the heavenly Bride calleth My People 2 Qu. What the Willing People are 3 Qu. What the Chariots are 4. How the Soul of the Bride setteth her In these Chariots or maketh her As these Chariots 1. Qu. Who the heavenly Bride 's own People are Answ. These whom the Spiritual Bride calleth Her own Pâ—ople are Heavenly Spirits in Glory It was said of Jacob when he died He was gathered to his People While a holy Soul is in this World she is as an unknown Princess under a Disguise in a strange land the language whereof she understandeth not In Death this Princess-Bride returneth home to her own People to her own Kindred her own Relations and Acquaintances There all understand the languages Faces and hearts of Each other There they mutually drink in the Spirits of Each Other and in the Spirits of Each other all Pure Immortal Loves Beauties Joys There is another Scripture which commenteth upon this and confirmeth our Explication of it It is Eccles. 12. 7. The Dust returneth to the Earth as it was The Spirit to God who gave it That which is translated God is in the Plural Number Gods often applyed to the Angels The Jews say it signifieth God cum Indumentis suis as he cloatheth himself with the Forms of Angels and appeareth in them The Soul of a Saint cometh forth from the Land of Angels and Glorious Spirits in the midst of which God reigneth into this World as into an Exile or Banishment When it dieth then it goeth home to its own Countrey and People to its own City and Fellow-Citizens The Inhabitants of the heavenly Jerusalem the Mother of us all I shall add one Text more which will make all the rest Clear Hebr. 11. 14 15 16. The Saints there are said to seek a Countrey The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Native Countrey Then to prevent a mistake you are told that this Native Countrey was not that from which they came on Earth It is distinguished from that and plainly called A heavenly Country Their Native Land which is a heavenly Countrey Behold those whom the Spouse of Christ calleth My People The Inhabitants of the City of the Living God her heavenly Countrey her Native Land above the Heavens as the word beareth These are described in the Epistle to the Hebrews The Assembly of the First-born all Forms of things all the Saints in Spiritual Beings and Beauties in the Likeness of Christ as he is the first-born of every Creature before they descend from their Thrones of Pure Glory from their Virgin-Lustre and Sweetness in the Bosom of Christ into Flesh upon the Earth The Innumerable Company of Angels the Glorious Attendants of the Saints in their higher and First-born Glory The Spirits of just men made Perfect either in the Body or out of the Body come to this heavenly Land Living walking and conversing there among the Inhabitants of this Land in the Spirit These are Thy People Thine own People O Believer O thou Blessed Bride of thy Glorified Jesus You have the Answer to the First Question 2 Qu. What are the Willing People Answ. Again I am ignorant why the same word is rendred in the Margin of this Scripture Willing when as immediately after Cant. 7. 1. The same word Nadib is translated Prince O Prince's Daughter or O Princely Daughter If I mistake not the Church is spoken of in that Chapter as being now in Glory upon the Throne You have this word Nadib used to the same sense of the same Subject Psal. 110. 3. Thy People shall be Willing in the day of thy
surrounding us far from our Father's house from the Bosom of our Jesus in the wide solitary naked field of this Fleshly Image We lie upon the Cold Ground of our own Natural Earthly Comfortless Spirits Under our head is the hard Stone of unbelief Distrust Care and Fear Where is now Finishing Love Finishing Love is now nearer to you than you are aware This is the Season for Finishing Love this is the Time in which the Work of Finishing 〈◊〉 is most Beautiful What it now doth will be for Ever for an Eternal Joy and Glory a Work of Eternity It will be now Pure Love Perfect Love It will now work with All Freedom with all Fulness in your Weaknesses Ere you are aware Finishing Love will open itself as the Heaven of Heavens round about you You shall see the Lord Jesus as a Mystical Ladder 〈◊〉 Divine Loves reaching from Heaven to Earth filling with the Fulness 〈◊〉 Divine Loves poured forth in his Glorified Person all the Space betweeâ— Heaven and Earth while One End of this Ladder toucheth the Heart of Goâ— in the Glories of Heaven and Eternity the other End toucheth thine 〈◊〉 thou liest covered with darkness below on the Desolate Earth Divine Love in all Angelical forms stand upon every Round of this Ladder every Degreâ— and State oâ— Things between heaven and Earth in great Troops These â— once descend and ascend bring down the Heart of the Father into thy Bosomâ— and carry up thy Heart into the Bosom of the Father Now thou saiest This Open Field was the House of God of Divine Loâ—â— This Darkness was the Gate of Heaven the Gate of Finishing Love and was not aware By this Gate Divine Love cometh forth from Its Spiritual Pâ—â—lace unto me By this Gate Divine Love bringeth me into its Palace Itâ— enough I have received the Spirit of Promise I am Sealed by it with 〈◊〉 Eternal Image of Divine Loves and Glories with the Heart of my Jesus mâ— God set upon my Heart O my Jesus it is true it is True This was the Sea son of thy Finishing Love and I was not aware Thy Finishing Love maketh Perfect its Strength Light Sweeetness in Weakness Darkness Enmity Thus comfort your selves against the Difficulties of Life in the Freedom the Fulness of the Finishing Love of God treasured up in the Glorified Person of Christ for you 2 Comfort Against the Darkness of Death Gladly therefore will I rejoyce in mine Infirmities For when I am weak the Power of Christ resteth upon me saith St Paul 2 Corin. 12. 10. in the place cited before It is the Power of Finishing Love in Christ which is here intended For that was the Subject of the former part of the verse My Grace is sufficient for Thee Behold Free Grace Pure Love For my Strength is made perfect in Weakness The Strength of Grace of Love is made Perfect in Weakness Behold Finishing Love This maketh the Infirmities not of old Age onely but of our dying hour Pleasant to us that when we are weakest the Power of Divine Love resteth upon us in its Finishing Sweetnesses and Glories When the Lord Jesus hung upon the Cross he cried out My God my God why hast thou forsaken me A Darkness covereth the face of the whole Earth round about Him The next words which we hear from him just as he giveth up the Ghost are these It is Finished A Declaration of Victory A Triumph The Mystery of my Sufferings of Divine Wrath are finished in my Person The Glory of the God Head of Heaven of Eternity All Beauty all Joyes The Mystery of Divine Love are finished and compleated in my Person Both these Mysteries are now finished Both Compleated in One Glory in this One Moment of my Death This is the Pattern of a Saint and of Finishing Love in the Pangs of Death You have a Saint sick on his Death-bed a sense of Sin of Wrath Doubt Despair spreading their black Wings over his Spirit pains faintings deadly pangs seizing upon his Body In a Moment in the midst of these Weaknesses the Lord Jesus in a Chariot of Angels and Invisible Glories with the full Power of all Finishing Loves resteth upon him from without raiseth himself and shineth from within Now in this Moment is the Whole Scenâ— changed The black and baleful Image of Things is changed into a Heaven The fainting dying Person into a Glorified Spirit triumphing in his Chariot of Angels and ascending with the Lord Jesus into the Heighths of Eternity He crieth one moment The Joys of Life the Light of the Sun the Delights of mine Eyes My Dearest Relations and sweetest Friends Life itself forsake me My hope my Faith my Spiritual Comforts my God my God why do ye why doest thou forsake me The Next moment with a Shout of Angels with the Sound of the Silver Trumpets in Heaven he crieth out It is finished The Sufferings of Christ are finished in me Divine Love hath finished upon me all its Mysteries and made the Joys of Eternity full in me A modest Person was sick and in want A Friend sensible of his want and modesty conveyed a Bag of money under his head and pillow while he slept He waketh findeth it smileth and saith This is the Stealth of my Friend Our Jesus frequently casteth a deep Darkness the Shadow of Death over us then when he purposeth under the covert of this Darkness to convey some finished Piece of Glory some Compleat Work of Finishing Love Heaven itself into our Bosom our Persons into a Heaven of Immortalities and Glories unsought unexpected unperceived by us until we are possessed of them until we are in the midst of Them These are the Stealths of our Beloved These are the Stealths of Finishing Love The Power of Christ with all the Fulness of Finishing Loves resting upon a Saint in his Death is excellently described 2 Corin. 5. v. 1 2 3 4. Observe there Four things 1. A Glorious Building 2. The Groans of Burthened Saints 3. The Workmanship of God 4. The Earnest of the Spirit 1. A Glorious Building This is A building of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of God The Materials as well as the Builder and the Form are all of a Divine Nature It is a Pallace hewn out of the Rock and standing in the Rock of Eternity Gold precious Stones Pearls the Body of the Sun Angelical Substances are as Dung to the Materials of which this Building consisteth It is Eternal above Time and so without Beginning or End above Succession and change It is in the Heavens in the Highest Heavens the Heavens of Eternity the Heavens of Heavens in the Eternal and Supream Spirit It is situate in the most Divine Heighths in the midst of the most Divine Lights Loves Purities Powers and Pleasures in the midst of the most Divine Lives and Immortalities 2. The Groans of burthened Saints We groan being burthened The Burthen is the Earthy Tabernacle This Life The Weight of vanity and
Dust their bones scattered and cast up and down Church-yards The blessed Body of our Lord Jesus was taken off from the Cross a bloody liveless mangled Corps a sad and ruthful spectacle So he was laid in the Grave the same Body which after three days rose again and was taken up into Glory The Scripture plainly testisieth that in Death as the Spirit returns to God who gave it so the dust returns to the Earth as it was God passeth this sentence of death upon Adam for his transgression Dust thou art and to dust thou shalt return Do not we by faith grounded upon the clear letter of the Scripture expect the Resurrection of our Bodies at the sound of the last Trumpet Ans. I answer to these objections first in general I fully assent to all these testimonies of sense of the letter of the Scriptures of the common faith of all the Saints concerning the Resurrection of the Body Yet is it true that I mean this I believe this in this meaning and belief my Soul and Body rejoice and triumph together that not the Soul alone but also the Body of a Saint in the very first moment of Death meeteth with no dissolution but a restitution and most delightful return to liberty peace and perfection This is that sweet and comfortable sense of Death which the holy Spirit seemeth to have sealed upon my Soul from all principles of reason of Faith and from the letter of the Scriptures In this sense I wish that all were as I am to behold with the same spiritual Eye in the same light of the Spirit the beauty and loveliness of Death in the Body of a Saint the beauty loveliness and pleasant life of the Body of a Saint in Death I come now to give a more particular answer fitted to the several objections by four distinctions The four distinctions are these 1. Of a two-fold body in a Saint 2. Of a two fold Dust. 3. Of a two-fold Sense 4. Of a two-fold Resurrection 1 Dist. There is a twofold Body which the Scripture in its language attributes to a Saint There is a Body from which a Saint is to be delivered You read of this Rom. 7. l. Wretched Man that I am who shall deliver me from the Body of this Death There is a body in a Saint which is to be delivered St. Paul speaks of this in the name of all the Saints Rom. 8. We also who have the first-fruits of the Spirit wait for the adoption the redemption of the Body There is a Body which is the seat of Death a Body of Death as in the forementioned place who shall deliver me from the Body of this Death In all the members of this Body sin reigneth as a King establishing his Law For so in the same place a little before it is written With my Members I serve the Law of Sin This is the Body of Flesh in which there dwelleth no good as St. Paul speaks in the same Chapter There is again in a Saint a holy living immortal Body the seat of a holy heavenly and immortal Life in as much as it is the Temple of the Holy Ghost For so St. Paul testifieth as to an unquestionable and known truth granted of all the Saints in the primitive times 1 Corin. 6. 19. What know you not that your Body is the Temple of the Holy Ghost Again a Saint carryeth about with him thorow his life a Body which is a partition-wall between him and his Beloved which divides between Christ and him which he must break forth from and cast off before he can be taken into the Bosom of Jesus Christ and be with him 1 Corin. 5 6. 8. St. Paul complains that while he is present in the Body he is absent from the Lord and breaths forth passionate longings to be absent from the Body that he may be present with the Lord. But a Saint hath a Body which is so far from dividing him and Jesus Christ that these two divine lovers are entirely united and both one in it It is Christs own Body as well as a Saints All the Members of it are the Members of Christ as they are of a Saint 1 Corin 6. 15. Know ye not that your Bodies are the Members of Christ shall I then take the Members of Christ and make them the Members of a Harlet God forbid Yea he carryeth this union so high that he maketh the Lord Jesus and a Saint in this Body of his of which alone he speaketh to be one Spirit and makes that the principal ground upon which he builds his arguments against Fornication v. 16. 17 18. What know ye not that he which is joyned to a Harlâ—t is one body for two saith he shall be one flesh but he that is joyned unto the Lord is one Spirit Flee Fornication he that committeth Fornication sinneth against his own Body How manifestly here are a fleshly Body and a spiritual Body distinguished one from another A Body in which Fornâ—cation makes the Man one flesh with the Harlot a Body in which a Saint is one Spirit with Jesus Christ These two are one Body which standeth in two mixed Principles and Images The Body of a Saint while this life lasteth standeth partly in a carnal or fleshly principle and Image This is the Body of Death in which no good dwels which is subject to the Law of Sin While a Saint is present in this Body he is absent from Christ. This is that from which a Saint groaneth to be delivered The Body of a Saint standeth in part and imperfectly while we live here in a Spiritual Principle and Image Thus the Body of a Saint is the Temple of the Holy Ghost the Body and Member of Christ one Spirit with Christ by which one Spirit it is Baptized into his Spiritual and heavenly body This is that body of a Saint which groaneth to be redeemed and delivered from the Body of Death as from its Captivity Prison and Grave The Death of a Saint finisheth this Captivity breaketh open the Prison and the Grave and setteth free the Body of a Saint into the liberty of its Adoption or Sonship that is into its Spiritual and divine form of a Son of God As fire is said to separate things of different kind and to gather into one things of the same nature so is the Death of a Saint the flame of God the fire of Divine Love Jesus Christ coming in the invisible flame of this Heavenly fire to separate the fleshly Principle and Image from the spiritual Principle and Image both in the Soul and Body of a Believer The fleshly Principle and Image which is in the Body of a Saint as a foreign and strange thing as rust upon Gold is entirely cast off to the Spirit and Image of this world and of the Devil to which it belongeth The Body of the Saints in its Spiritual Principle and Image which are truly and properly its own in which it is
of man and dreadfulâ— man in an humane Sense as Death are Divine have a Divine Beauty 〈◊〉 sweetness in them to a Divine Sense and Savour 3. The Humane sense the Humane Image and rellish of things springs from the Devil as he is Saâ—tan that is the Hater the Enemy to all things Divine to Love to Lighâ— to Truth to Immortality and Blessedness 3. The Companion of a Carnal Sense and Savour is Death To be Caâ—â—nally minded is Death 'T is Death in all the black Properties and Powers 〈◊〉 Death 1. That Divine Image of things which alone is the Truth is Spirit and Life both the Paradises the Heavenly and the Earthly as it is new born and united unto the Heavenly lie captivated in a Carnal Mind or Sense as in a Prison or Grave 2. A Carnal Sense is that outermost Darkness which is without the new and Heavenly Jerusalem 3. In a Carnal Sense are disorder confusion and desolation the dissolutions of all the banâ—s of Peace Beauty and Life For these all consist in that order alone which hath for its band the Unity of the Spirit 4. A Carnal Sense hath ever the sting of Death in it Fears Cares Grief Pains Anguishes Torments never cease here They are the Worm which never dyes the Fire which never goes out in this region of the shadow of Death a Carnal Mind or Fleshly Sense Naturalists tell us that some Candles may be so made that all the Persons seen by those lights shall appear as Ghosts one to another or the whole place seem full of Snakes and dreadful Serpents Such are those lights of a Carnal Sense by which all things are seen of thee who art in a Carnal Fleshly State Every thing of Truth as it appears to thee is an apparition from below bearing Paleness Terrour Death and Hell in the face of it Thou canst no where walk sit lie down in peace All places all States to thee are full of Serpents hissing shooting out their forked stings casting their poyson at thee Wo to you O ye Inhabitants of the Earth ye who dwell in a fleshly sense of things The Devil is ever in the midst of you with great rage here he is known by his name Satan the Enemy the Hater But ye O ye Inhabitants of Heaven who live in a Spiritual Principle why are you ever found abroad Why are not all your walks within in the Spirit the heavenly Paradise which God hath planted and set you in to dress it and to keep it and to eat of the fruits of it without any exception within your own Spirits Behold not a single Cherubim but the whole Army of glorious Angels with the Presence and Power of the Eternal Spirit as a flaming Sword turning every way keeps the entrance into this Paradise not to keep you out but to defend you in it by suffering no evil thing none of the Powers of Darkness of Death of Wrath to enter here While you are without in a Carnal Mind and Worldly Spirit you are among the holes of the Foxes the Dens of the Lyons and the Mountains of Leopards All things with which you converse ascend from below from the Earth from the natural Soul and from the Devil as St James teacheth us All these three the Earth the Natural Soul and the Devil are Links in the same chain of Darkness immediately fastned one to another The light and breath of your life in the Spirit of this world is the smoak from the Bottomless Pit Your Beauties your Joys your pleasant things are those Locusts sent forth from thence mentioned in the Revelation with Faces and Hair like Women with Crowns upon their Heads false Shows of Sweetness Softness Greatness and Glory but stings invenomed stings the stings of Death are in their tails O! Retire into your own enclosed Gardens there within your own enclosed Grounds your own Souls sit under your own Fig-Tree your own Vine which are your own Spiritual Principle out of which the universal Image of things both Heavenly and Earthly springeth up into the perfection of all pure Beauties and Joys with immortality Delight your selves under their shadows where you are safe from all Evil and at rest for ever I again testify unto you as I have often and alwaies testified in all my Sermons and Discourses that there is no Salvation to the flesh or in the flesh O then ye who are yet found walking after the flesh give no rest to your selves here Cry night and day without ceasing to the Holy Spirit to take you up upon his Wings and to translate you suddenly in a moment out of this Wilderness of fiery Serpents into the promised and good Land flowing with Rivers of Milk and Hony the Milk of the Eternal Word and the Hony of the Divine Wisdom which both are Jesus Christ the Fulness Sweetness and Glory of the God-Head O that these words as now you read or hear them in this very moment thorow the power of the blessed Spirit might be as the hands of Angels laid upon Lot to hasten you out of this Sodom of the flesh while you linger here into a place of safety the City of the living God in the secret of the Spirit before the Lord rain down fire from the Lord upon all Flesh. The profit the pleasure the seasonableness of this discourse hath carryed me farther stayed me longer upon it than my method seemed to require Let us now return to apply this distinction of a twofold sense Carnal and Spiritual to our present purpose which is to set forth the Beautiful and Blessed Staâ—â— of a Saints Soul and Body in Death We have heard that a Spiritual sense is Life and Peace absolutely universally eternally without mixture confinement or change that all things here are in the purity and perfection of Divine Life Beauty and Joy We have also heard that the Carnal Sense is Death as it reigns entirely here so it it is confined hither shut up in this Pit and without this fleshly Principle hath no where any place I shall bring this Distinction home to my purpose of making Death all over in every part lovely and pleasant to a Saint by two Propositions 1. Propos. This is the first A Saint by dying is taken entirely in his whole Person Soul and Body out of the Carnal or Fleshly Principle out of the Fleshly Sense and so out of Death 2. Propos. A Saint by dying is in his whole Person Soul and Body gathered up entirely into a Spiritual Principle and so into the Immortality of a Divine Life Peace and Delight 1. Propos. A Saint by dying is taken entirely in his whole Person Soul and Body out of the Carnal or Fleshly Sense and so out of Death I shall open and confirm this Proposition to you by two Scriptures 1. The first Scripture is the 1 Epistle of St. Peter 4. 1. Wherefore seeing Christ hath suffered in the Flesh let us also arm our selves with the same mind For
which the Fathers Person shines forth in his Person as in a new Heaven with new and increasiâ—â— Beauties O you that are Followers of Christ what a mystery of Spiritual Joy and Heavenly Glory is there in the life of a Saint if this be to be a Saint to walk on Earth as Christ walked that is in a Spiritual Principle in the midst of the Natural Principle and Fleshly Image of things governing comprehending seeing handling rellishing all in the Divine Light Beauty and Sweetness of the Eternal Spirit When the blackest Cloud of melancholy rests upon thy Spirit when the sharpest Sword of Grief pierceth thy Heart retire into thy Spiritual Principle there thou shalt be as on Mount Tabor the Mount of Transfiguration where the Face of thy God shall be as a pleasant Sun of Joy and Glory shining forth in its strength within thee and the whole Image of things in thee and round about thee as a Garment of Light all weaved and wrought with the freshest and purest Beams of this Sun in all living and immortal Figures of the highest Joys and Glories 5. Propos. The Curse with the stings and sense of it upon the Natural and Temporary Principle as also the conflict between the Natural and Temporary the Supernatural and Eternal Principle in the Lord Jesus thorow his whole Person as it lived in a Humane Soul and Body were highest at his Death The Lord Jesus saith the Prince of this World cometh This is your hour and the power or principality of Darkness The Devil came now to make his two last and most furious assaults upon the Lord Jesus in the Garden and upon the Cross. He therefore comes with all the powers of Darkness and Legions of Devils with all the blackest and most dreadful Furniture and force of Wrath from Hell below from Earth and Heaven above as the Prince of this World and the Prince of Darkness The Battel was so sore against the Lord Jesus that he himself who was the Wisdom and Power of God was amazed He who was the eternal delights of his Father day by day cries out My Soul is very sorrowful even unto Death The word in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth an excess of sorrow and a surrounding sorrow All things round about the Lord Jesus were hung with a blackness of Darkness and amazing horrours that he himself who bears up the weight of all things could hardly sustain the weight of his own fears and sorrows or sustain himself in Life under them He falls beneath them to the ground His whole Person is so prest and opprest with them that through the agony of his Spirits the boiling blood is strained forth through all the parts of his Body He cries to his Father thrice Angels are sent from Heaven to strengthen him and comfort him But after this the conflict upon the Cross was yet sharper Now the Prince of Darkness grows desperate knowing that this is his last effort and that now at once he fights for his Kingdom Liberty and Life that his whole Kingdom of Darkness and his Person too depend upon this one Fight The Earth-quake the rending of the Rocks the total Eclipse of the Sun and the Universal Darkness upon the face of the whole Earth were Types of what Christ the Prince of Glory and the Devil the Prince of Darkness suffered in this last Conflict the like to which never was before nor shall ever be The whole frame of things shook and trembled under the Feet of the Lord Jesus and round about him The Rocks all the supports of his Soul all the Foundations and Pillars of his strength and life were rent in pieces and dissolved The face of the Creature the face of Heaven the face of his Father were all covered with a thick a threatning and an amazing Darkness as in a dreadful Tempest above the course and force of nature The Lord of Life in whom all things subsist is now sinking and ready to give up all for lost How deeply was his Heart pierced how cruelly wounded how were every glympse of Light every drop of Comfort intercepted and with-held when he cried out My God my God why hast thou forsaken me What potent inchantment from Hell was this what power of Darkness what infusion of Wrath what separation ten thousand times more bitter than Death which so wrought that he who is God himself seems divided from himself and totally deserted by all the power and sweet lights of the God-Head Thus you see in this 5th Proposition the trouble of Christ at its height In the two following Propositions you shall see that notwithstanding this dreadful storm in the evening and latest hour of his life this beautiful Sun in his dying moment as in the close itself of the day casts up its cloud comes forth Triumphantly and no night follows Before we pass to the other Propositions let us make a few short observations upon these 1. See how dreadful and hateful an evil Sin is by the effects of it in the Person of God himself our Lord Jesus Let not that be a light thing to us which lay with so great weight upon him neither let us be secure in our Lusts Vanities Covetousness Sloath playing with these which were so many Serpents in the Bosom of Christ and shot deadly stings into his Heart Can we stand under those things which had almost sunk the Son of God into despair and Eternal Darkness It is true God brings good out of the evil of Sin order out of its disorder and reconciles all into a beautiful Harmony of Divine Love and Joy But how by how dear a price by how precious an atonement by how costly how cruel how bloody a Sacrifice by how violent a conflict between all the powers of light and darkness at once by how dreadful a dissolution of the whole frame of things with the blackest Tempest of Divine Wrath from above by what horrours of Death in its ugliest shape with its most venemous stings and all this in the Person of God himself our Jesus 2. Be good Soldiers of the Lord Jesus Endure hardships Endure the fight of Sufferings Think not strange to have the Clouds blackest and the Storm greatest with Thunders and Lightnings round about you in your latest hour in old age and death Thus you bear the Cross of Christ. Thus you fight under the Banner of Love A Husband in Bloods art thou to me saith the Wife of Moses to him concerning the Circumcision Jesus Christ hath been a Husband in Blood to thee O suffering Saint Now art thou also indeed a Sister and a Spouse to him in Blood This Life is the Season of suffering Christ suffered here Can you not suffer with Christ one hour the short Season of this fleeting Life Think how glorious in the Eyes of all the Holy Angels and of the Blessed Saints of Christ and the Father you shall come into Heaven How dear to the Bosom and Embraces
of them all when you come most covered with Dust and Blood when you come immediately out of the greatest sufferings when you come so much the lovelier by how much the liker you are to Christ when Christ and the Father have been so much the more glorified in you when they in their Glories have so much the more clearly eminently shined forth in your Persons and rested upon them by how much the more extream your sufferings have been When the Father hath thus accomplished his will in you what a Feast of Eternal Pleasures what a Crown of Eternal Glories will he make this will of his to you how will he accomplish your will in himself to the utmost height of all delights blessedness 3. See here a threefold comfort against sufferings and Death 1. He who hath conquered them is your Captain the Lord Jesus We read Heb. 2. That the Captain of our Salvation being to bring many Sons to Glory was made perfect through Sufferings There are four things in that word Perfect 1. There was a perfection of sufferings in all kinds and degrees Nothing of any evil of sufferings in the evil of it was absent or could be added 2. Jesus Christ perfectly endured these sufferings in the sense of them in the continuance under them in pressures and oppressions by them 3. He was a perfect Conqueror over them 4. To be made perfect signifieth an initiation in Sufferings as in Sacred and Divine Mysteries So Christ was at once in his Sufferings the Priest the Altar the Fire the Sacrifice the Temple the God This Jesus thus a perfect and a Divine Conqueror over all Sufferings who holdeth all evil of Sin and Sorrow as Captives in Chains of Eternal Goodness pure Love Light and Joy He leads you upon Sufferings he goes before you into them he turns them all into Holy and Heavenly Mysteries of Divine Life and Love and makes you in the midst of them as Priests like Aaron in his Priestly Robes and Ornaments and Anointings in the Temple of the Eternal Spirit 2. You O Saints have nothing to do in your greatest Sufferings that you may be Conquerors over them but to abide in the Lord Jesus He himself in his dying discourses thus comforts his Disciples in the Gospel of St. John In the World you shall have trouble but in me you shall have peace be of good chear I have overcome the World Stand still be stedfast and unmoved in the Lord Jesus so shall you never have any other sight of your Enemies or Troubles but such as the Children of Israel had on this side of the Red Sea when they came forth with their Timbrels and Dances You shall see them drown'd in the Sea of your Saviours Blood in a Sea of Glory in his Victory never to appear more in any melancholy shape When thine Enemies encompass thee on every side like mighty Floods with greatest force and fury lie down upon thy glorified Saviours Bosom as the Bed of Love have his high praises in thy mouth sing aloud of his Love his Loveliness his Victory in his Death his Resurrection and return in the Spirit So shalt thou see all the powers of Darkness Death and Hell under thy Feet bound in Golden Chains of Love Immortality and Glory 3. Look forth now with a Spiritual Eye and see that Sufferings and Death are a name only and empty shadows without any substance The things themselves are for ever destroyed by the Death of Christ and buryed in his Grave never to rise more A good Woman a Martyr being reproved for going with joy to the Fire when Christ was sad at the approach of Death answered My Saviour was sad that I might be joyful Sufferings and Death are now to Saints like Snakes out of whom the Lord Jesus hath taken the Sting that we may take them into our Bosoms and make them our soft and shining Play-fellows They are become now in the Blood and Spirit of Christ like Vipers in Wine which have lost their Poyson and are high Cordials like Bees they have shot their stings into the Lord Jesus and lost them there They have Hony now without any sting for thee to suck forth and feed upon 6. Propos. This Eternal Person our Jesus with his God-Head in his whole Humanity both Soul and Body in the moment of Death by dying went entirely forth from the Natural or Temporary Principle and so from under the Curse I shall open this by four Scriptures 1. Scrip. Heb. 10. 19 20. The Lord Jesus is said to have conâ—â—erated a new and living way for us to enter into the holiest through the Vail that is his Flesh Math. 27. 50 51. You shall see that as Jesus Christ yielded up the Ghost immediately the Vail of the Temple was rent in twain from the top to the bottom The Temple was a Figure of the Person of Christ as the Vail was of this Flesh. How particularly and emphatically is it expressed that the Vail was rent from the top to the bottom to its utmost extent in the Person of Christ The Flesh was as a Vail lying upon the Divine Beauties upon the Eternal Person and the Heavenly Image in the Soul Body of Christ. The Flesh of Christ was a dividing Vail separating between the Lord Jesus the naked Beauties the naked Bosom of his Father keeping his Soul and Body his blessed Person and Divine Nature as they subsisted in his Soul and Body out of the holiest out of the pure and open Glories of the God-Head As the Lord Jesus dies in that same moment this Vail is rent from the top to the bottom from the the highest part of his Soul and Spirit to the lowest part and appearance in the Body Now the Holiest the Heavenly Image the pure and naked Glories of the Eternal Person of the God-Head were opened and discovered thorow his whole Soul and Body His Soul and Body both entered into the Holiest into this Heavenly Image into these pure Glories in the unity of the Eternal Spirit 2. Scrip. John 19. 30. When the Lord Jesus was now breathing his last he formed his last breath into these words it is finished As he spake those words he bowed his Head and gave up the Ghost What was that which was finished with the life of Christ Not the work of our redemption Many great and principal parts of that remained still behind the Resurrection of the Lord Jesus his Ascension his Intercession his return in the Spirit at the pouring forth of that his last Appearance his Judgment and Kingdom What then was that which was finished with the finishing of the life of Christ The days of his abode in the Flesh without the Vail his Humiliation his Sufferings the State of Nature the Curse the Wrath of the Father were now finished the Spirit and Image of this world the hour and power of Darkness the bloody Fight with the Prince of Darkness the Prince of this World were now
Glorious Person by the Heavenly and Personal Union in and with the Eternal Word Soul and Body were separated in respect to their Natural Union and Composition All the Relations and Delights of both all the precious Treasures all the clear Images and Lights of Life with the sweet life itself vanished and fled away so far as they were founded upon the Natural Union the band being broken which tyed them all together in one at the dissolution of this Union But all these still dwelt together undivided still possessed and enjoyed one another after the most intimate manner without allay or interruption in the Unexpressible and Glorious Unity of the Eternal Word the Second Person in the Trinity This Unity was a Divine Band an undivided Center a living Spring an unfathomable depth of Loves and Glories where they lay perpetually enfolded in the warm embraces each of other covered with all the sweetest Lights and Beauties even upon the bitter Cross and in the cold Grave never to be divorced from each other Separation itself was here only a various and delightful form of embracing in the Unity of this Eternal Person 4. In the fourth and last place follows the manner of the Triumph This hath three parts 1. The Triumph over Corruption exprest in these words Thou shalt not suffer thy holy One to see Corruption 2. The Triumph of Life Thou wilt shew me the path of Life 3. A Triumph in the Pleasures of Life In thy Presence is fulness of Joy at thy Right Hand Pleasures for evermore 1. The first part in the manner of the Triumph is the Triumph over Corruption Thou wilt not suffer thy Holy One to see Corruption The Triumphant Person here is the holy one of God the holy Son of God the pure Seed Birth and Image of God Jesus Christ in his Divine and Humane Nature as he is in both the Holy One of God the Holy Birth and Son of God Jesus Christ in himself Jesus Christ in David David in Jesus Christ Jesus Christ in the Holy Soul and Holy Body of every Member of Christ as they are the Spiritual Births and Spiritual Temples of the Holy Spirit This is the Person which Triumphs in Death That which he Triumphs over is Corruption There is a complication of four Evils in Corruption 1. Division or Dissolution which is the chief and the Root of the other Evils 2. Darkness increasing 3. Deformity overspreading 4. Decay which is a tendency to a destruction of Being or to a contrariety in Being to all the good of Being Over all these Evils of Corruption Jesus Christ Triumpheth as he dyeth 1. Jesus Christ Triumpheth over Division or Dissolution in Death The Eternal Unity of his Divine Person was at once as a Root and a Band to both his Natures to both parts of his Humane Nature to all the Powers and parts of his Soul and Body to the several Elements in his Body to all Perfections of Glory Grace and Nature in all Powers and Parts of the Humane Soul and Body All were as an Immortal Nosegay or a Mysterious Knot of Divine Flowers ever inseparably united in this Band ever unfadingly flourishing in this Root of the Hypostatical Union or the Divine Unity of the Eternal Person which was indissoluble in Death itself Yea those Separations which are Natural and necessary in Death were themselves Flowers of the Heavenly and Earthly Paradise bound up with this Heavenly Band in this ever-fair ever-fragrant Nosegay 2. Jesus Christ dying Triumpheth over the gloomy horrours of the increasing darkness which ariseth from the hateful Womb of Darkness in the dreaded vaults of Death The Divine Nature which is inseparable from the Humane Nature the Personal Unity which is really and substantially one with the Divine Nature which gives a subsistence in itself to the Humane Nature and makes it in its Personal subsistence one with the Divine this is a brightness of Glory shining in the Grave this is a Golden Candlestick in which all the seven Lamps of God burn continually by day and by night before the Throne of God and make the vaults of Death themselves a Temple of Gold and Christal filled with the sweet Beams of the Heavenly Eternal Sun All things even Death and the darkness of Death are as precious Stones set together in the rich Jewel of this Person or Hypostatical Union where no one Stone contracts the least degree of dimness but all in the midnight of Death itself ever sparkle with the sweetest and clearest water of Eternal Life 3. The deformity of Death as it springs up out of the Corruption in Death is the subject of our dying and dead Saviours Triumph The Heavenly Image of the God-Head which is the supream Beauty the Arche-type and first Pattern of all Beauties upon the Mount of Eternity is the Person of Christ in which the Divine and Humane Nature with all its changes of Life and Death stand and subsist together Can any thing be deformed in Beauty itself Can any thing be Unlovely where the highest and purest Loveliness shines thorow all and over all What must the Harmony what must the amiableness and agreeableness be how exact and ravishing as in Heaven itself there where the Supream Unity the most Sacred Unity of one of the most blessed Persons in the All-glorious Trinity diffuseth itself thorow all the variety of things Divine and Humane of Soul and of Body binding up all by itself immediately into the most perfect and Divine Order and gathering up all into one most perfect and Divine Person in itself How High and Glorious is the Triumph of Divine Beauty over the deformity of Death when thus the Eternal Beauty itself dies dressing itself up in the Forms of Death and giving to Death it s own most lovely Face which enflames the highest Angels and God himself with Eternal and Infinite Loves In the place of Deformity what potent what attractive charms of Loveliness hath this Death to ravish Souls into the bosom of it which are thus to die by a Fellowship with the Lord Jesus as he dies 4 The last Evil in the Corruption of Death is the decay which is a Tendency to a Nothingness a Privation the destruction of the being of things or to a contrariety to all good in Being This is that dark Cave that bottomless Pit out of which like the smoak of Hell like gastly black and flaming apparitions from Hell the deepest and darkest Melancholy the most dismal Horrours and the most horrid Imaginations from the sense and fear of Death issue forth and cover the face of the Soul as pitchy and stormy Clouds cover the Face of Heaven How does the dying Soul dread to be cast forth into the uttermost Darkness to be dispossest of itself together with all thigns To be endlessly sinking in an abyss or bottomless deep of a vast emptiness and a cheerless formless shade to be no more or to be in the midst of all the wounds and torments that
these surrounding this Divine Light at the same time surrounded by it give a solemn sweetning and heightning to all like the Base string to the Musick of a Lute making Death it self another Heaven distinct from the Heaven after Death and contending with it for delightfulness Thus God the Father maketh Christ to see the Path of Light in Death 3. The third part in the manner of the Triumph the Pleasure In thy presence are all pleasantnesses and at thy right hand Pleasures for evermore Three pleasâ—n things are here presented in one 1. The Seat of Pleasure 2. The Perfection 3. The Perpetuity of Pleasures 1. The Seat of Pleasure is the Presence and right hand of God The Presence in Hebrew is the Face of God The Son of God The Eternal Word The Essential Form of God and the Brightness of his Glory is the Face of God Behold thou art fair my beloved yea thou art Pleasant our Bed is green saith the spouse in the Canâ—cles to Jesus Christ. He is that Eternal Form and naked face of the Godhead where all the Pleasantnesses of the purest Beauties Loves and Joys first spring flourish and seat themselves His Cheeks therefore in the same Book are said to be the Garden-beds of the most fragrant Spices and persumed Flowers where the highest Beauties and the highest sweetnesses are born and married one to another and bring forth an endless race of Loves and Delights This Face of God in which all Loveliness and Loves thus shine and flame together is also set with so many eyes which continually behold and rejoyce in their own Beauties and Pleasantnesses This Face this Form of God is the Person which subsists in the Human Nature of Christ both Soul Body which in itself gives a subsistance to the whole Humanity of Christ living and dying Thus is it in the Grave and in the dead Body of Christ the seat of all Pleasantnesses the Throne of divine Beauty of Love in Death It is also as a thousand never sleeping never sâ—umbring eyes in this blessed Body with which it uninterruptedly contemplates in it self this Eternal face and Form of God this seat of Pleasantnesses which is its own Person it s own self in its personal Unity and subsistence The right hand of God is the Godhead in the strength at the heighth of Love Power Majesty and Glory as it is above all heavens Here are Pleasures in their proper fear in their greatest force and fulness as they transcend the joys themselves of all created Heavens At this right hand of God is Jesus in the Grave By this right hand of God which hath all pleasures ever attending it was he pleasantly led thorough the Shadow of Death In the Bed of Death this right hand of the most High embraced him that he might sweetly rest there in the midst of all the Pleasures of this Right Hand of his 2. The Perfection of Pleasures is exprest by these two names of Pleasantnesses and Pleasures Pleasantnesses are the Objects of delight or Pleasures in the object Pleasures are the Delights themselves in the fruition and enjoyment of those objects or Pleasures in their Subject The Subject and the Object uniting and mingling and transforming themselves variously by their various mixtures in their union into one mutual life and Form of Beauty and Love make Pleasure and delight You have here all Pleasantnesses in the Face of God and so all Pleasures at the Right Hand of God The Lord Jesus dying and in death beholds the Face of God In this Face he at once beholds all pleasant forms and Forms of Pleasantness the pleasantness of all Forms among Men Angels in their first highest Patterns to which the most Glorious spectacles and spirits of Men or Angels are obscure Shadows and faint imitations In this face he beholdeth pleasant Forms incomprehensible for variety and Glory which never cast any the least shadow of themselves nor were capable of being in the least degree imitated in the highest of created excellencies Death itself is a divine Marriage-bed in which Jesus Châ—ist receives all these pleasant Forms into his Bosom as Lights of Glory shining thick thorow the Cristal Temple of his pure and sacred Body in this Night of his Divine Death He beâ—reth in his dead Body the impressions and Figures of them all with the Heavenly substances themselves in these Impressions and Figures like a seal of Gold fixed on Virgin-wax his dying and dead Body is transformed into one Life and Form with those Original Forms of Pleasantnesses being embraced by them as by a Divine flame which makes it one pure flame of Pleasantness and Pleasure with itself 3. The Perpetuity of the Pleasure At thy right hand are Pleasures for evermore Two things are here signified 1. The continuation of Pleasures in the Person of Christ without any interruption 2. The endlesness of those Pleasures Jesus Christ saith to his Father in one Place thou leadest me by thy right hand The Lord Jesus was ever led by the right hand of the Father out of Heaven into the Virgins Womb out of the Womb into the gloomy Light of this World thorow this World thorow Death and the Grave into Heaven again Thus was this blessed Person ever at the right hand of his Father that is at the right haâ—d aâ—d Fountain of Power Majesty Love Life and Pleasures in the Womb on the earth on the Cross in the Grave So was the Path of this righteous oâ—e a shining Light of divine Pleasures uniâ—terrupted thorow all these thick shades of the blackâ—â—â— darkness There is one thing more in the duration of Christs Pleasures signified in the last Verse of this Psalm above all this The Lord saith to his Father all Pleasaâ—â—â—â—sses are in thy Face Behold here in one undivided point the full circle of Eternity and that an Eternity of Pleasures The Face of God with all Pleasantâ—esses in it Eternity implyes three things 1. the Fulness of all Beiâ—g 2. the utmost heighth of being 3. the undividedness In this Time falls below Eternity that it is a contracted successive Shadow The Face of God which is his Essential Image and substantial Form the God Head itself in the second Person in the Trinity which is our Lord Jesus is this Eternity This is that Person which was Man was Flesh hung on the Cross and lay dead in the Grave No more could the Lord Jesus be separated from the Face of his Father in any part of his Soul or Body in any season either of Life or of Death than a person can be separated from itself or the Lord Jesus be divided from the Second Person in the Trinity Thorow every state thorow the most cloudy days and the most tempestuous Nights the Face of God the Son of Eternity went along with the 〈◊〉 Jesus shining upon every Cloud aâ—d Storm shining thorough all gâ—â—ding all with the Joys and Glories of Heaven itself In this Face as in the
undivided Circle of Eternity always at once in every moment and cast of his eye he saw possest and enjoyed all pleasantnesses In this Face of his Father which is the Light of Eternity he saw his own Face as he passed thorow all changes Even then when he cried out that he was forsaken by his Father he beheld this forsaking of him himself thus forsaken in this Glass the face of his Father in the midst of all Pleasantnesses one of the Pleasantnesses one with all the Pleasantnesses there The Aâ—gels that take care of Children here below in the midst of this their work on Earth ever behold the Face of the Father in Heaven How much more is it true of that Person who is the Face of the Father who is one Essence and Substance with the Father who unites the Humane Nature to the Divine Nature in the Unity of this Person Shall not he much more see the face of his Father in Heaven while he is on Earth or in the Grave serving the little Children of his Father his younger Brethren as their good Angel This Face in which all Pleasantnesses are at their fulness at their heighth was that Joy set before Jesus Christ upon the Cross for which he enâ—ured the Cross and despised the shame I shall now conclude this discourse of our dying and dead Saviour of his sacred Body living and immortal in Death with those four thiâ—gs which were too wonderful for Solomon the way of a Ship upon the Sea of an Eâ—gle in the Air of a Serpent upon a stoâ—e or a rock of a man with a maid or as it is in Hebrew in a maid The most learned Jews teach us to understand this as the Mystâ—ry of the Messiah The most learned of the Christian Divines give us such a Gloss as this upon it while they make this place from the authority oâ— the Jews themselves to prove against them that the Messiah was to be born of a Virgin 1. The Man in the Maid is the Heavenly Man in Womb of the Virgin 2. The Ship upon the Sea is the Humane Nature in its Union with the Divine Nature Sailing along in its course of time and life here below upon the Sea of Eternity 3. The serpent upon the Sâ—oâ—e or the Rock is the deep and Glorious wonder of Death in the Person of Christ who is the Rock oâ— Eternal Life and God himself who lives for ever 4. The Eagle in the Air is the Humane Nature risen and ascending in the Spirit to the right hand of the father above all Heaven to the utmost heighths of all Joys and Glories of the Divine Nature and Eternity Before I leave this Subject I will point out one Use and Application of it When a Voice came with Thunder to the Lord Jesus declaring Love and Glory from on high upon him Jesus Christ saith to his Disciples Tâ—is Voice came not for my sake but for yours In like manner these glorious things are spoken of Christ in his life and in his death not for himself only but for all his Saints Christ and all the Saints are one seed To that one seed to all the Saints in Christ to Christ in himself and in all his Saints are all the Promises made All those pleasant things which we have spoken of Jesus Christ and of his holy Body in Death are true of him as his Humane Nature is joyned to the Divine Nature in one Divine and Eternal Person which is the most High God The same things are true in us also who believe in him by that Mystical Union which joyneth us to the Lord Jesus in one mystical Person and in the Unity of that Spirit which is also the most high God one with the Father and the Son While we live as Saints by the Faith of the Lord Jesus we live not but Christ liveth in us we live and we are Spiritual only as we are Spirits the Birth of the Eternal Spirit and one Spirit with the Lord Jesus in his Resurrection from the Dead All things in Heaven and on Earth of Soul and of Body of Life and of Death are Spirit and Life to us It is true that while we live on Earth a fleshly Spirit a fleshly Image in which Satan hath his Throne have a part in us not as our true selves but as our disguises our diseases our enemy as evil Dreams in our sleep These ofâ—â—n prevail over the Spiritual Man in us and captivate us to many sinful Lusts fears and Griefs But still the Spiritual man in itself which is our true self puts them under its feet and makes them Captives to the Light Love and Immortality of the Spirit The Spirit in us is like the Sua which when we think it under a Cloud or eclipsed by the Moon is so only to our Earthly Light but in truth and to itself it is upon its own Throne of Light triumphantly above the Clouds and the Moon comprehending them in the brightness of its own Glory But besides this in the moment of Death this fleshly Spirit and Image is for ever cast out of all power and rule in a Saint and is entirely subdued to that pure and Heavenly Spirit which is the true Saint which now withâ—â—t any interposing vail or interrupting interval perpetually sees the glorious Face of Jesus Christ in it self which is one Spirit with him and the Glorious Face of the Father in Jesus Christ. Yea one advantage of unexpressible Joy and Glory hath the death of a 〈…〉 of Christ. The Death of Christ had all the stings of 〈…〉 crâ—â—ture â—ver felt or can feel the guilt of Sin 〈…〉 Wrath of the Father all the Powers of Hell in 〈…〉 these stings are taken out of the death of a Saint Christ is risen all the Powers of evil subdued captivated and changed into mysteries of eternal Light and Love in the Glorified Person of Christ by the Virtue of his Resurrection A Believer living and dying stands in the Resurrection of Christ is risen with him in him A Believer is married to Christ as he is risen from the Dead His Life his Death thoroughout all things of them both are Divine Fruits of this marriage-bed brought forth in the Bosom of God to God Break forth then O ye Saints into singing both living and dying tune your last breath to this song of the Lamb and say like him I have set my glorified Jesus my Heavenly Bridegroom and the Father in him before me My glorified Jesus my Heavenly Bridegroom and the Father in him is at my right hand therefore shall I not be greatly moved Therefore doth my Soul rejoyce in Death my Body also sweetly rests in the Grave as in a Marriage-bed in the midst of all Divine delights as Flowers of Paradise strewed upon it It rests in the Bosom of my glorified Jesus my hope This sweet and sure hope is he that will never leave my Soul in the state of Death nor suffer his Holy One