The Rise Race and Royalty of the Kingdom of God, Part 1 · Subpart 2 (3 of 4)

The Rise Race and Royalty of the Kingdom of God · Part 1 · Subpart 2 (3 of 4)

p. 252The properties of a Body in Heaven, by which it is distinguished from a Body on Earth, are four as the Apostle reckoneth them up; Power; Glory; Incorruptibility; Spirituality; v. 42. 43. The ground of these differences he layeth in that Primary, and Radical One; It is sown a Natural Body; it is raised a Spiritual Body; v. 44. The Sun doth not so much differ in matter, and make, from a Clod of Earth; as a glorified Body doth from itself on Earth. For both those are Natural: here one is Natural, the other is Spiritual. Nay p. 253an Angel doth not so much differ from a Worm in its Essence, and Image. For an Angel is still a piece of Nature, a part of the first Creation, all which the Holy Ghost comprehendeth under the term of Natural. But a Body risen from the dead is Spiritual, of a new Creation; for Matter, and Form vastly different from, vastly above every thing within the compass of this whole world in the visible, or invisible part of it.

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

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

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

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

3. As much, as a living Soul differeth from the quickning Spirit; that is, as much, as a small Stream of Life from the Ocean, which hath its Fountain in itself, which is therefore unconfined, and infinite; as much, as a little Shadow from the Eternal, Incomprehensible Truth, and Substance: such is the dissimilitude, and disproportion between the beautiful Body of Adam in Paradise, and the Blessed Body of our dear Lord in Heaven. As the Earth in Essence, p. 254and Appearance; in Greatness, and Glory; in vertue, and Comprehension differeth from Heaven, not only this Heaven, which we see, not the Heaven of Angels above our sight; but that Heaven, out of which our Jesus cometh, as Lord of all, an Heaven higher, than all created Heavens: such is the difference between the New-created Body of Adam, our first Father, which shone about his spotless Soul, as the Light about the Sun; and the glorified Body of Jesus, our first, and last Lord, and Love. O all ye, that hear, and believe, admire with me the insiniteness of the wisdom, and love of our God, who hath made the loss of Paradise by Sin so great a gain to us, instead of that, giving us our Jesus.

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

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

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

The Lord Jesus speaketh of himself in Glory, when he saith; In my Fathers house are many Mansions; John 14. 2. The Body of our Bridegroom is a Spiritual Palace, in which all the excellencies, and Off-springs, all the operations and works of the Divine Nature have their several distinct Mansions, and apartments. We read of a Tree, in the branches of which all the Birds of Heaven have their Nests. The Spiritual Body of Christ is the Tree of Life, p. 255and of Love, which hath Branches enough; and large enough for all the Birds of the highest Heaven, the seven Spirits of God with all their Train, all the variety of the God-Head to make their several Nests in them. I may add also; for all the Beasts of the Field, all inferiour Forms of Things to lodge under its Shadow.

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

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

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

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

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

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

Qu. 2. What the force of this phrase is, A Living Soul. The first Adam was p. 256made a Living Soul. Was he not made a Body as well, as a Soul? The Body seemeth to be so far from being concerned here, that it is excluded.

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

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

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

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

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

But the surest, and clearest Light into this Phrase, a Living Soul, will be that Scripture, where it is first used, and whence it is cited: Gen. 2. 7. And the Lord God formed man of the dust of the ground, and breathed into his Nostrils the breath of Life, and man became a Living Soul. Three things lie plain in this Text. 1. The denomination of Man is put peculiarly, and signally upon the Body. God formed Man of the dust of the Earth. 2. That part in Man distinct from the Body is expresly here named a breath of Life. 3. The Living Soul is the Body having received the breath of Life into it. Man became a Living Soul. Man relateth evidently to the beginning of the verse; God formed Man, that is, the Body, of the dust of the Earth. So in this Chapter to the Corin. The Body is called the Man. The first Man is of the Earth Eart…y. v. 46. The reason why the Holy Ghost peculiarly respected the Body, while he speaketh of Man, seemeth to be this; the Body was the united Image, and Fulness of all those Beings, and Beauties, which were divided thorow the whole C…eation; a most harmonious Body, and sacred Collection of all those …iving Exc…lences, Appearances, and Operations of the Eternal Spirit, which p. 257made up the several Creatures like single Flowers in a Garden. Thus the Body of Adam was a Paradise in Paradise, the Paradise of Paradise. The breath of Life was in this glorious Body, as a Spring in a Garden, to quicken, and to animate it. Without this Body, the breath of Life is naked, and solitary, except Christ above the Law of Nature be in the place of a Body to it; which St. Paul signifieth; 2 Corin. 5. 6, 8. Where he speaketh of being at home in the Body, and absent from the Lord; and again of being absent from the Body, and present with the Lord.

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

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

1. O Living Soul! cease from thy self, and from every thing round about thee Consider, what thou art, what an Emptyness, what a Vanity what a Nothing. Thy Body is of the Earth Earthly. The Earth is a meer Darkness, without any Form or Vertue, except that which it receiveth by the impression of Heaven, above it, figuring itself upon it, like the Images of the Sky in the Waters. Thy Body is a piece of this Darkness. All that which it hath of Being, Beauty, or Goodness, is the Figure of the Heavenly Body of Christ cast from above upon it. Thus thy Body in Paradise was a Shadow onelyonly, What then is the Breath of Life in this Body, which is suitable to it, and confined to it; which hath this Body for its only Cloathing, for its proper Image, and Fulness, which hath the Compleatness, of its Subsistency, and Operations in it; which hath it for its Glass, in which alone it beholdeth it self, and all Objects, in which alone it converseth with them? This is a Shadow of a Shadow, a Shadow in a Shadow, the Dream of a Shadow: The Body a Shadow, the Life of this Body the Dream of a Shadow. The Person then, which consisteth of this Shadowy Life in a Shadowy Body, can be but a Shadowy Person. This is the Best of Man in his best Estate; the Living Soul in its primitive purity and Glory; Adam in Paradise; a Shadow, and no more. So saith the Holy Ghost, Rom. 5. The first man was a Figure, a rude Type, a confused Shadow of Him, who was to come. The Shadow lyeth upon the ground, often moveth, and appeareth before the Body. But the Body is first, is above it, casteth the Shadow from it, and governeth all its Motions. If this were Man, the golden Head, p. 258and Sun in the Paradiscal world; if all the Creatures in their Paradisical Births, and Beauties went forth, were renewed every moment from the Divine Presence resting in the Center of his Person, and surrounding him; as Beams go forth from the Sun; what then were all the pieces of Nature in their first Strength, Lustre, and Sweetness, but Shadows of this Shadow? None had the Principle, or Truth of its being in itself, nor the Power of itself for a moment. But now Man, and the whole Creation are fallen by Sin; the Figure in the Shadow is defaced; the Impression, and Image of the Eternal Glory in the Darkness of the Creature, which gave it a Being, a Beauty, a Force, are withdrawn. The Frame of Nature is now a Pit of Darkness full of Confusion, where Death reigneth in the midst of all sorts of deformity and weakness.

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

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

Let us consider what wretched things we were in death, if it were not for Jesus Christ. How would our poor Souls, when they were thrust forth, and cast out of these Bodies wander eternally naked, empty, in the dark, and desolate, driven up and down with the Storm without, burnt upon within by the unseen Fire of Divine wrath? But now Jesus Christ hath been to all his Saints from the Fall, the Seed of a glorious Body, into which they retreated passing from hence, and were at rest, as in a Bed of Love, which was green, and springing. Since the Resurrection our breath of Life in Death, and in the Fall of this frail Body drops into the Bosom of that Heavenly Body of our Beloved, as the ground of Divine Life and Glory, from thence to grow up into, and flourish p. 259in an Immortal Body of its own, like unto it, and by a Divine Union joyned with it in Eternal Embraces.

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

Ans. To this I answer three things.

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

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

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

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

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

As the Father and the Son have both the same humane Nature in a humane. Form: The humane Nature is one in both. But the humane Form is distinct in each, and maketh them two Persens: so the Divine Nature of the Eternal Spirit springeth up in a Divine Form in that, which is born of it. The Eternal Spirit bringeth its Birth forth in a Divine Form, and at once together with that, itself with its own Divine Nature, and Divine Form dwelling in it; as the Root, the Life; the Form, the Fulness, the Fruit, the Perfection, the Truth, the Glory of it; the Spiritual Temple, the God in the Temple; both Spirits in the same Form; both mutually Temples to each other; both one p. 260Spirit. Thus it is made a Spirit; in the same Form with its Mother-Spirit, the Eternal Spirit itself. It is made a distinct Spirit. It is made one Spirit with the Fountain Spirit. It is made a Quickning Spirit, having the Fountain of Life, and Spirits in itself.

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

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

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

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

Those very Terms, on which the Contrariety is set so frequently by the Holy Ghost between Flesh and Spirit, shew that the Heavenly Body, the true Body, the Body of Life, and Glory is a Spirit. I shall instance only in a Twofold p. 261Opposition; one where the Flesh, and the Spirit are set as Life, and Death; the other, where they are set as the Truth, or Beauty itself, and the Vail upon it.

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

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

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

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

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

2. The second Opposition between Flesh and Spirit, is that of the Truth, and the Vail upon the Truth, Job. 4. 24. Our Saviour saith; The Father seeketh such Worshippers, as worship Him in Spirit, and Truth. Spirit, and Truth, are here joyned in the same sense, as Spirit, and Life go together, Job. 6. v. 63. p. 262The words, that I speak, they are Spirit, and they are Life. The Spirit is the Truth, and the Life. The Flesh is a Dead Counterfeit, as a Picture is the Counterfeit of a Man, being neither the Life, nor the Truth, 1 Joh. 6. 6. The Spirit beareth witness. For the Spirit is the Truth. The Spirit is the last, and onelyonly Witness. For the Spirit is the Truth itself, the Universal and Eternal Truth. There are two Maxims in Philosophy, that All Truths, and the Essences of things are Eternal. The Truth then, and Essence of a Saint's Body, and of Christ's, the true and essential Body, is a Spirit in the Eternal Spirit. It is not Living, but Life it self.

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

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

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

As the Tabernacle was removed into the Temple, when the Temple was built up, and set there, as a part of the Sacred Mysteries in that Holy Place: so the Spiritual Body, when it is raised, taketh up into itself, and comprehendeth p. 263in itself the Vailing Form of Flesh, as a Beautiful Form in that Divine Mystery, which it finisheth in itself.

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

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

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

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

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

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

1. Look to this Jesus, who is All-Beautiful with the Beauty of the GodHead itself, as thy Principle. I am the vine, ye are the branches. He, that abideth in me, and I in him, bringeth forth much fruit. Without me ye can do nothing, saith Jesus Christ, Job. 15. 5. The Tree first comprehendeth the Branch in itself, then sendeth it forth, supplying it continually with its own Life and Sap. By the vertue of this Life & Sap the Branch taketh hold of the Tree, sucketh in continually fresh and vital nourishment, by which it flourisheth, and bringeth forth much fruit. What shall I say for thee, who yet partakest not of the sweetness, and fatness of this Spiritual Tree of Life, and love? Thou canst bring forth no p. 264Fruit, thou canst do nothing towards thine own fruitfulness. Without this Jesus thou canst do nothing. O that thou didst understand thine own Emptiness, and the Fulness of Sap in this Vine: How truly All things Angels, Men All the Creatures can do nothing, are nothing without this Jesus, that Spirit, which is the onelyonly Truth, the onelyonly Lfe in, and thorow All! I will pray over thee with inward bleedings of Divine Love from my heart; O that Jesus thy Root, who comprehendeth even thee also in the Fulness of His Heavenly sap, and vertue, would bring thee forth by a new birth, as a Heavenly branch in Himself! O that He would continually milk forth from His Breast the streams of His Life into thee! Thus He abideth in thee. Now do thou, now wilt thou by Him abiding in thee abide in Him. Shoot forth thy self into. Him, as roots do their Sprigs, and Branches into the Earth beneath, by the actings of thy Faith upon him. Draw his Spirit, and Grace into thy self. Be green, be fair, and flourishing in the Eye of Heaven. Bring forth much Fruit for thy self; thy Saviour, thy Heavenly Father, all Angels, and blessed Spirits to feed upon in Eternity.

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

3. Look to Jesus, as thy Price. The Lord taketh notice of the low thoughts, and disesteem, which the Jews had of him by that, which they gave for him thirty pieces of Silver: This, saith he by the Prophet, is the Price, at which they valued me. Thou that seemest to thy self the least, and poorest in all the flock of Christ, see the great, the unimaginable thoughts of esteem, and love in the heart of God for thee; O man see the honour, and affection, which thy God hath for thy Soul, how precious it is in his Eye. This is the price, at p. 265which the Father valueth thee, this Jesus his onelyonly Son, full of God, and of Glory, enriched all over in his whole Person, with all the Treasures of the God-Head laid out upon every part of him. Learn O man, to believe; Learn O believer, to value thy sel… by this Price, at which the Father hath valued thee, this Jesus. O Sinner, expect as much Love, and Mercy, as much Grace, Comfort, and Glory to raise thee above the lowest depths of Sin in the Guilt, Filth, and Power of it; in the sting, shame, sufferings, and wrath, which go along with it; as this Price can purchase, this all-glorious Jesus is worthy of, with the Fulness of his God-Head multiplied innumerable times over, in his Divine Nature, in all parts of his humane Soul, and Body. O Saints, let your Faith, and Hope stop no where, until you find that brought forth in you, which may answer so inestimable a price, until you find your self raised to that pitch of Beauty, Blessedness, Glory, and Spirituality, which may be worthy of this Jesus.

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

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

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

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

p. 266Prop. 3. The Third Proposition is this: The Spiritual Body of our Blessed Saviiour is to be compared with its own Spiritual Principle, and Pattern, The Materials, Form, and Furniture for this Piece of the Building are taken out of that Scripture, 1. Cor. 15. 47. The first man is of the Earth, Earthy: the second man the Lord from heaven. See here Two distinct principles, and Patterns of two several Men, differing not onelyonly, as distinct Individuals of the same Kind; but in their whole Essence, and Nature, as Heaven, and Earth; the Shadow, and the Substance; the Life, and the Picture.

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

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

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

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

p. 267These are to be Know by their Principles onelyonly. For their Principles are their Patterns.

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

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

This 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 onelyonly a Shadow of the Eternal Light of His own Nature, and Substance, and a Vail upon it. The Glory p. 268itself, the Divine Presence, and Appearance at the Head of this Creation, which was spread over the whole Compass of it, as an Heaven, was a Curtain drawn before the true Heaven, the true Glory, which stood behind this Curtain; like the Oracle, in the most Holy place, while the First Tabernacle was not yet removed This is the First Light.

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

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

We read; Gen. 2. 7. God formed Man of the dust of the ground. The word Ground is the same with Adam. It signifieth in its root a sparkling 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 …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 m…nutest part, with a most beautiful, and divine p. 269Harmony 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, and Births of the Divine Love; v. 2. All things were made by Him; by his Lord, and his Love; our Lord, and our Love, our Jesus. As He was the Essential Image, and the Pattern upon the Mount of Eternity, All things were made by Him; They were Copies taken of Him, Shadows cast from Him by the Abunance of an Overflowing Life, and vertue in Him. Without Him was nothing made, v. 2. That expression Without Him; properly signfieth, apart in separation, or disunion from Him; in a Self Subsistency. All the Creatures in their Flower, in their Virgin-purities, and perfections stood, and flourished together with their united Beauties, and Sweetnesses in the Person of our Bridegroom, as He made Himself a Shadowy Image. After this manner, was our Jesus The Beginning of the Creation of God; and the First-born of every Creature.

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

This Life was the Light of Man, v. 3. From this Life-Image of the Creation in Christ propagating itself Immediately, and entirely, springeth forth the Essence, and Form of Man. Man is now a Light of Glory shining freshly, and fully from the First Created Light, which subsisted in the Person of the Eternal p. 270Word. In this Light of Glory stood Paradise with all the Creatures in their Pri…t…ve, Pure, and First-born State, next to their First-born State in our Lord Jesus. From the Fountain arising here, and going forth from this Eden all the Creatures sprung up fresh, and new every moment, in their several Beings, and Beauties, as they grew upon their proper, and distinct roots.

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

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

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

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

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

p. 271It will afford us two Lessons of much use, and comfort.

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

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

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

p. 2722. 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 cruci…ied with Thieves; that in these he may be there, where the Father is, that is, in the high, and holy place of Eternity; to this end that in these he may partake of the glory of the Father there, in Eternity. Eternity is defined to be: The possession of all good together, and at once; without any bound terminating it before, or after, or in any kind. This is the high place of Eternity, above all Time, Change, Succession, or Division. For this reason is our Lord said to be Hig…er than the Heavens. All Created Heavens are below Eternity. They have M…sures, and Limits set to the Forms of their Beings, and to their Durations, which they ca… not pass. They are continually 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.

p. 273So 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 prope…rson. For the Divinity is the Person in the Humanity. 3. The Soul, and Body of Christ were there in their Root, in their Original, in the Will of the Father, which is Eternal Love in its unconfined Absoluteness; in the Wisdom of the Father, which is Eternal Beauty in its unlimited Greatness, and Universal Comprehension. They were also with the Father before the World in their glorified State. For their Glory, which is Themselves in Truth, and Perfection, is Eternal, was before the World was.

Thus our Saviour in His Glorified Humanity is that Mel…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, liv…th in Eternity above all Times past, present, or to come. Thou who thus seest, and embracest Him, to thee He cometh with the Bread not of Angels, but of God; with the new Marriage-Wine of the Kingdom of God, Upon these the Father, your Beloved, and you sup, and Feast together while every One in Him, is both the Guest, and the Feast.

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

p. 274I will now finish my Building, and lay the Top-stone by giving you three Representations of the Person of your Beloved with its Beauty in the Resurrection; as his Spiritual Soul, and Spiritual Body stand in the same Glory with their Spiritual Principle, and Pattern; as they are two distinct Heavens exactly answering that Heaven, from which they come, it being both their Mine, and their Mint. So I shall conclude this use.

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

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

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

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

The Divine Nature, the Glorified Soul, the Spiritual Body of our Heavenly p. 275Bridegroom are three wonderful Temples. The matter of which these Temples are made is all Spirit of the Eternal Spirit; the Light of Eternal Life in the Spirit. The fashion of these Buildings is the form of God. All the Beauties, and varieties of the Essential Wisdom, all the ravishing delights of the first, the highest, and most universal Harmony in the God-Head, shine in every part of these living structures. Within is seen the high, and Holy Trinity with all its deep, dazling, and delightful Mysteries unvailed; all the Persons appearing in the Lights of their naked, and united Beauties. In the pure, and transparent brightness of this Supream Glory, which is the first, and the last, are seen all things, that ever passed, or are to pass over the Stage of this Creation from the Beginning to the End with their several Motions, and Changes; yea, Forms far more innumerable, and greater, than ever were, or can be seen in this World; the whole compass of Eternity, and Time, as it cometh down out of Eternity, as it beareth the Figure of it, as it returneth again; as it lieth in the bosom of Eternity, as it is one piece with it, and maketh a Triumphant part of the Divine variety there. All these are seen in the amiable, and admirable Face of the Trinity within these Temples; as they are continually rising up out of their Fountain, the Unity of the first, and most transcendent Love, the Father of all; as they are continually falling down into this Fountain again; as they are ever playing upon the bosom of it. All things are seen here, as rich varieties in the Harmony of an entire, and Immortal Beauty, which comprehendeth all Forms, and hath no bound besides itself, which sitteth entire, and undivided upon every Form, and Part throughout the whole, which is the only Birth and Image of the Father. All things are seen here, as they make up one unexpressible Marriage-Joy between this Love, the Father, the Original, and this Beauty, the Birth, the Son, the Image by which they both breath forth themselves into one Spirit, the Band, and Union, the Inmost Center, and outmost Circle of all Sweetnesses, Graces, Amiablenesses, Pleasantnesses, Pleasures, Rests, Complacencies, Delights and Joys thorow Heaven, Earth, Time, Eternity.

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

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

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

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

4. All three Temples joyn perfectly into one Temple.

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

I must interpose here two Cautions to prevent mistakes.

p. 2761. Cant. Preserve carefully the distinction between Spiritual Things, both in the Person of our Saviour, and in his Mystical Body. The Spirit taketh away all Separations, and Divisions from God. All breaches upon the Unity of God are wounds with which Sin pierceth the Prince of Life. The Spirit 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 p. 277Streams 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 wo…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 P…rson of Christ comprehendeth all Changes in itself after an unchangeable manner. Heb. We are commanded to look to Jesus, the end of our Conversation; the same yesterday, 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 In…initeness before the world; this worlds Day; Eternity after this world are … one …, one Eternity of Life and Love in this blessed Person. This world in itself lieth, as a small Island in the midst of the Ocean of Eternity bounding it p. 278on 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, every change lieth in the Person of our Beloved as a Mansion cut out of the Rock of Eternity, in the flourishing Garden of Eden, in the Paradise of the Divine Nature.