IN the Thirtieth and One and thirtieth Verses of the Ninth Chapter to the Romanes, there are two Nations spoken of; that is to say, the Gentiles and the Jews. The Gentiles were those which followed not after righte­ousness, yet had attained to righteousness, even the righteousness which is of faith: and the Jews, otherwise Israel, were those which fol­lowed after the Law of righteousness, but had not attained to the Law of righteousness. The first reason of it, is set down in verse 32. Wherefore? because they sought it not by faith, as the Gentiles did, but as it were by the works of the Law. The second reason of it, is, Because they stumbled at that stum­bling stone, v. 33. As it is written, Behold, I lay in Sion a stumbling stone, and rock of offence; and whosoever believeth on him, shall not be ashamed. Jesus Christ is a great stumbling block, and rock of offence, to those professors that do not openly nor professedly, [Page 3] but, as it were, seek righteousness by the Law.

Quest.But what is it to seek righteous­ness, as it were, by the Law?

Answ. It is to seek righteousness partly by believing, and partly by doing. Those that do so, stumble at Christ, and know not what to make of him, and are offended at him; and, in the end, they split themselves against him, just as those glorious professors the Scribes and Pharisees did, by reason of their not knowing him. Now in the first Verse of the tenth Chapter to the Romanes, Paul tells his brethren the Jews what a hearty desire he had, and how he prayed that they might be saved: Brethren, my hearts desire and prayer to God for Israel is, that they might be saved. And the reason of this prayer, he tells them▪ vers. 2. For I bear them record, that they have a zeal of God, but not according to know­ledge. They were mighty zealous for God, but it did not proceed from true knowledge: as the Scribes and Pharisees were mighty zealous and strict in keeping the Sabbath, praying, giving of alms, and the like; but it proceeded not from a right knowledge, it did not proceed from a true principle. And [Page 4] there are many Zealots in our days, Oh how full of zeal they are for God, in praying, speaking, preaching, and the like! but yet not agreeable to true knowledge. And the reason of this is in the third verse: For they being ignorant of Gods righteousness, and going about to establish their own righte­ousness, have not submitted themselves unto the righteousness of God. As the not seeking righteousness by faith, keeps those from attaining to the Law of righteousness, that follow after the Law of righteousness: so ignorance of Gods righteousness makes many go about to establish their own, and so by that means do not subject to God's righteousness. In the fourth verse, Paul sheweth, that Christ is the end of the Law, for righteousness, to every one that belie­veth: which the glorious Israelites, Scribes and Pharisees, follow after, thinking to be justified thereby. The righteousness of which Law, Moses describes in the fifth verse, that the man which doth those things shall live in them. Which saying, Satan, many times, makes use of against poor souls, thereby to stir them up to follow after the righteousness of the Law: And he makes use of it thus: Saith Satan, If you do the things that the [Page 5] Law commands you, you shall live by them: this is Scripture saith the devil, If you perform the Law, you shall live; for there is life wrapped up, in keeping of the Law: And poor souls set upon the keeping of it, and trouble, and perplex, and wear out them­selves; and the more they strive to keep it, the further off are they from keeping of it; And the devils design in it, is, to keep poor souls from submitting to the righteousness of God; the devil knowing well, that as many as are of the works of the Law, are under the curse; for it is written, Cursed is every one that continueth not in all things that are written in the Book of the Law, to do them, Gal. 4. 10, 11. And that no man is justified by the Law, in the sight of God, is evident: for the just shall live by Faith, Now in the 6. ver. which is that I intend to speak to, Paul describes the righteousness of Faith: But the righteousness which is of Faith, speaketh on this wise, Say not in thine heart, Who shall ascend into hea­ven? that is, to bring Christ down from above, &c.

The words are the voice of the righteous­ness which is of Faith; they are what the righ­teousness of Faith speaketh: and there are [Page 6] in the words, these things to be considered:

First, What Faith is.

Secondly, What the voice of the righte­ousness of Faith is.

Thirdly, What it speaks.

Fourthly, To whom it speaks.

The first thing to be considered, is, What Faith is; that is, what the Faith of Christ is, as it is in the original. It is a super­natural divine work of God, upon the Spirit, which enables the soul to believe above all that natural Faith and Hope that is in the soul, and above all fear and questi­onings, and against all grounds that are in the soul to the contrary: it is that which let­teth us into God, into the righteosness of God; it is the key that unloks the Cabinet where righteousness is, and lets us in into the myste­ries of the kingdom: Gal. 3. 7, 9. Know ye therefore, that they which are of Faith, the same are the children of Abraham, and are blessed with faithful Abraham. Or, faith in this place may be taken for Christ; Gal. 3. 23. But before Faith came, we were kept under the Law, shut up unto the Faith which should afterwards be revealed.

The second thing to be considered, is, what the righteousness which is of Faith is. It is the [Page 7] righteousness which is by believing. But what is the righteousness which is by believing? It is the righteousness of God. But you will ask me, What is that? See in Rom. 3. 25, 26. Whom God hath set forth to be a propitia­tion, through Faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righ­teousness, that he might be just, and the justifier of him which believeth in Jesus. His righteousness consisteth in this, in that he can remit sin, and yet be faithful; in that he can justifie the ungodly, and yet be just: or the righteousness of Faith is the righteousness of Christ; for Faith is called Christ, as I said before; He is made of God unto us, Wis­dom, Sanctification, Justification, Re­demption, Righteousness, and the like. But what is the righteousness of Christ? or in what doth the matter of it consist?

In the Active and Passive obedience of Christ; That is, in what he hath done and suffered for us.

The third thing to be considered, is, What the voice of the righteousness of Faith is, or what it speaketh.

It speaketh these following things; that is to say,

[Page 8] Say not in thine heart. That is, Do not speak secretly. It speaks this to us, our readi­ness to speak that secretly, which haply we would not speak openly, that others may take notice of what we say.

Quest.But what should I not say in my heart?

Answ. These two things following: First, Who shall ascend into heaven? What is that? That is, to bring down Christ from above. We are ready to speak it in our hearts, though not in our mouthes, Who shall ascend into heaven? We want Christ; he is not in our hearts; surely he is in heaven; and our souls are troubled with care for one to go up into heaven, to fetch him down into our hearts: O how we have endeavoured to fetch him down, by prayer and striving! As I my self have done: O how I have gaped for him to come down from heaven into my mouth and heart, when I was many times praying! And when I could do no good this way, I have been much inquisitive in my spi­rit for one to fetch him down from out of the skies, and out of the deep, into my heart.

Answ. 2. Say not in thine heart, Who shall descend into the deep? What is that? [Page 9] That is, to bring up Christ again from the dead. For want of a feeling of Christ within us, we are ready to say in our hearts, though not with our mouthes, Who shall descend into the deep? We conclude many times in our spirits, that either he is in the heavens, or in the deep. But first, we are carried out, with much care, for one to fetch him from above: And if Jesus Christ come not down from thence into our hearts, then we conclude he is not there, but in the deep; and we are very inquisitive who shall fetch him from the dead. We think that either he is above us, or beneath us, among the dead in the grave, in hell. Sometimes we think he is risen, and ascended above; and sometimes we think that he is not.

Thus much for that which the righteous­ness of faith would have us not say.

Now we are to speak of that which the righteousness of faith saith. What is that?

First, The righteousness of faith saith, The Word is nigh thee. But what word? The word of faith, which we preach▪ What word is that? Christ. Why is he called the word of faith? Because he it is that begets faith in souls. The righteousness [Page 10] of faith saith, That word is nigh thee. Oh that God would give us ears to hear: it is good news that the righteousness of faith speaks. We will hear thee what thou sayst, therefore speak, Lord.

The Word is nigh, Whom? Thee, us, them, him, her, all. Friends, Christ is nigh us; he is on our right hand, and on our left hand▪ though we see him not, Job 23. 9. The Word of God is nigh us. But why is Christ called the Word of God in Scripture? Because, as the word of a man is that where­by a man expresseth himself, his minde: so Christ is called the Word of God in this re­spect; he is the minde of the Father expres­sed. That by which we know the minde of a man, is his words; that by which we know the minde of God, is by his Word. So that Christ is the minde of God disco­vered; the Word is God made known, re­vealed: This Word was God, and was with God, Joh. 1. 1. Christ is called the Word of Truth likewise in Scripture: Who hath begotten us to himself by the Word of Truth. But why is he called the Word of Truth? Because he begets Truth in the soul. This Word is nigh thee. How nigh me? Very nigh thee: Deut. 30. 14. For [Page 11] the Word is very nigh unto thee. Where is it? In thy mouth. I do not finde him there. Though you do not, yet he is there.

Secondly, He is in thine heart. I do not feel him there, and therefore he is not there. That will not follow: he is there, though you feel him not: that Jesus which you look for from above and beneath, is exceeding nigh to thee, even in thy mouth, and in thine heart; he is as nigh as possible can be: he is not far from every one of us, Acts 17. 27. We many times disquiet our selves for one to fetch him from above, and from the deep; whenas, poor souls, our Christ is within us. We are carried out after more Sense then Faith; and that is the reason that we no longer then we feel Christ to be in us, do conclude him to be in our hearts.

The next thing to be enquired into, is, To whom the voice of the righteousness of faith speaketh. That is, to those, who, by rea­son of the want of feeling Jesus Christ within them, are carried out to enquire who shall as­cend into the heavens, and who shall descend into the deep, to fetch Christ from thence into their hearts: which were the Jews, Is­rael, and, in them, the Saints: And the words [Page 12] indeed are spoken, to prevent all Objections in them, and others, against this truth, Christ in them. And there is not an Objection that they can make, or that we and others can make, but it is there answered. The voice of the righteousness of faith speaks so fully to all Objections, that I cannot but subscribe to the truth of what it saith, That Christ is in me: I am forced to do it, by reason I have nothing to say against the truth; though my base heart, together with the devil, is ready to question every truth of God, though it be never so plain.

The words being explicated, there will arise naturally this Corollary; that is to say,

That there is an aptitude in the spirits of those who feel not the Lord Jesus within them, to enquire who shall ascend into hea­ven, or who shall descend into the deep, to fetch Christ from thence into their spirits, whenas Christ is within them. This is clear from the words.

The grounds of this Doctrine are two:

• 1. Ignorance.
• 2. Unbelief.

First, Ignorance. We are ignorant of the Omnipresencie of Christ, that he is present [Page 13] in every place, and in our hearts, as in every place. I have heard many professors subscribe to this truth, but yet have denied it a truth in their particular souls.

Secondly, Unbelief. We cannot believe that he is in our hearts: we will give Christ a being in every place, but not in our hearts. The cause of Unbelief, is Ignorance: we are ignorant of this truth, Christ in us, and therefore cannot believe it.

If it be so, that there is a readiness in those who feel not the Lord Jesus in them, to enquire who shall ascend into heaven, and who shall descend into the deep, to fetch Christ from thence into their hearts; Then say not in your hearts, Who shall ascend, and who shall descend, to fetch Christ from hea­ven and the deep, into your hearts: it is the voice of the righteousness of Faith. Why do you say so? what is the reason of it? Because, saith the soul, I do not injoy him, nor possess him within me. How do you know that you do not injoy him? Because I feel him not: I should feel him within me, if he were there. Poor soul, he may be within thee, though thou feelest him not; and it is thy being car­ryed out after more Feeling then Faith, that blindes thine eyes.

[Page 14] 2. If it be so, This may serve to discover what manner of spirit we are of; it discovers the baseness of our spirits, that though the righ­teousness of faith saith, Say not in your hearts, Who shall go up into heaven, and who shall go down into the deep, to fetch Christ from thence into our hearts; yet we will say so, and do say so often in our hearts, though we have no ground to say so, seeing Christ is within us.

A second Corollary from the words, is this:

That that Christ which we take care for, who shall ascend into the heavens, and who shall descend into the deep, to bring him into our hearts, is within us, even in our hearts. This is cleer from the words: They enquired, who shall ascend, and who shall descend, to bring Christ into their hearts; whenas he was within them. To prove this truth further, we shall bring divers places of Scripture: See that in Joh. 15. 4. Abide in me, and I in you: he speaks to his Disciples that were offended at his fleshly de­parture from them: and that in Joh. 17. 23. I in them, and thou in me: and then that in 2 Cor. 13. 5. Examine your selves, whe­ther ye be in the Faith: prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be [Page 15] reprobates? That is, unapproved, or rejected. As if the Apostle should say, You are repro­bates, if Christ be not in you: and therefore he puts them upon trying & proving whether he be in them or no. And that in Eph. 4. 6. One God and Father of all who is above all, and through all, and in you all. And that in 1 Joh. 4. Ye are of God, little children, and have overcome them; because greater is he that is in you, then he that is in the world; speaking of Christ, that he is in us, and is stronger then he that is in the world, which is the devil. It is very sweet to consider this well; and the right consideration of it, will take away the fear that is many times in our spirits of the devil, and of Christ not being in us. And that in Gal. 2. 20. I am crucified with Christ, nevertheless I live; yet not I, but Christ lives in me. I am crucified, and yet I live. This is a paradox, a strange thing: how can a man be crucified, and yet live? The meaning of it is, he was crucified to the world, and lived to God. And in Psal. 46. 5. God is in the midst of her; she shall not be moved. Friends, God will not suffer us to be moved away from the hope of the Gospel, but will help, and that early, when a temptation seizeth upon us, because he is in the midst of us. And [Page 16] that in Jerem. 14. 9. Why shouldst thou seem to be as a man amazed with us, and as a mighty man that cannot save us? They ask God this question; Yet, that is, Though it be so, thou art in the midst of us, thou art neer to us, we are called by thy Name: that is, We are thine, and therefore leave us not. Just so, poor souls many times say to God, when he seems to their souls as a man amazed, and as one that cannot save them; Why art thou so, Lord? tell us the reason of it: notwithstanding this, thou art in the midst of us; thou art ours, and we are thine; we are called by thy Name; do not forsake us. And that in Zeph. 3. 5. The just Lord is in the midst thereof, (speaking of his Sanctuary:) he will not do iniquity, that is, sin. Friends, the holy Lord is within us: see the fifteenth verse: The Lord is in the midst of thee; thou shalt not see evil any more. Therefore, in the fourteenth verse, he calls upon his people to sing: Sing, O daughter of Zion; shout, O Israel; be glad and rejoyce with all the heart, O daughter of Jerusalem. Is not this good news? Friends, why do ye not sing and shout for joy, seeing the Lord is within you? And in the seventeenth verse he [Page 17] speaks of the same thing: The Lord thy God in the midst of thee; or, he that is thy God, is in the midst of thee: he is mighty; that is, he is strong; he will save thee; nothing shall hinder him, nei­ther sin nor devils: he will rejoyce over thee with joy; that is, he will spend his joy upon thee; thou shalt have his joy; he will love thee, and he will rest in that love; he will lie down and take his ease in that love wherewith he hath loved thee: He will not onely rejoyce over thee with joy, but he will joy over thee with singing: he will sing and joy over thee; thou shalt be the subject of his joy and rejoycing. Now in the sixteenth verse it is said, In that day it shall be said to Jerusalem, Fear thou not, I am in the midst of thee; and to Zi­on, Let not thy hands be slack; that is, be not unbelieving.

The reason why I mentioned all these places of Scripture, was, that so the Obje­ctions might be fully satisfied concerning this truth, Christ in them.

If it be so, that that Christ which we take care for, who shall ascend into the heavens, and who shall descend into the deep, to bring him into our hearts, is within us, that is, in our hearts:

[Page 18] Then, Friends, be peswaded of this truth, that Christ is within you. But who is it that saith, that Christ is within us? The righte­ousness of faith and the Scriptures say so, that he is in us, in the midst of us, nigh to us, even in our hearts. O glorious truth! O excellent truth! This is sweet, sweet. But you seem to make no difference between Christ's being in all the world, and his being in the Saints. Yes but I do; there is a great deal of difference. He is in all the world more generally; he is in his Saints more par­ticularly.

If it be so, then this may serve to discover this truth to us: O how pitiful ignorant many professors are of this truth, Christ in them! How ready are they to disclaim it, and put it away from them, and not to own it, by teason of their not knowing and igno­rance of it! Friends, do ye believe it? is it a truth to your souls? Then why do you not rejoyce and sing? why are ye sad, see­ing the Lord God, in the midst of you, is mighty.

If it be so, wait upon God, till he reveal his Son in you. Paul did not know Christ to be in him, before God revealed him: When it pleased God to reveal his Son in [Page 19] Paul, then Paul knew him to be in him. No man knows the Son, but he to whom the Father will reveal him: Therefore de­sire the Father to reveal him in you.

If it be so, awake him not, till he please. Cant. 3. 5. I charge you, O ye daughters of Jerusalem, by the roes and hindes of the field, that ye stir not up, nor awake my Love, till he please. And Cant. 2. 7. he speaks of the like thing, We are ready to awake the Lord, and stir him up, when he doth not please: we are not contented that he should awake when he pleaseth. If he doth not awake when we would awake him, and discover himself in us and to us, then we are discontented and troubled at it. The Spouse chargeth the daughters of Jerusalem not to do it, by the roes and hindes of the field: the meaning is, The Spouse doth call the very dumb creatures to witness against stirrers up of Christ; and we are charged also not to do it. And therefore, Friends, take heed, be patient; wait, wait, till he is pleased to make known himself in you.

If it be so, then take heed of conferring with flesh and blood, (which is men, or the fleshly part of the soul) when he doth please to reveal himself. This we are ready to do, [Page 20] and then immediately we question whether it be true or no, that he is within us. Paul saith, Gal. 1. 16, that he consulted not with flesh and blood, when he had adisco­very of Christ in him, whether it was true or no. If ye go to ask flesh and blood the truth of your discoveries, it will tell you, that all your discoveries of Christ are false. Have a care therefore of going to flesh and blood: so soon as ever you have a manife­station of Christ in you, flesh and blood will make you question all your discoveries of Christ; and the reason is, because it is an enemy to the soul.

If it be so, that Christ is within us, Then let us confess him with our mouthes; this is our duty, to confess him: Whom? Jesus Christ. How confess him? To be within us. Where? In our hearts. That which is required on our parts, is, I say, to confess him to be within us: That if thou shalt confess with thy mouth the Lord Jesus, He is in us; it is so, it is no lye. Whether we confess it, or no, this is the true saying of the righteousness of faith; and therefore let us confess him.

Object. But, may some say, How shall I confess him, when I do not know whe­ther [Page 21] or no he is in me? Whether you know, or do not know it, he is there. But I cannot acknowledge it, saith the soul. Why cannot you acknowledge it? Because I do not feel him to be within me: nay, surely he is not within me. Why do you say so? What makes you say so? What makes you think he is not within you? I am such a vile wretch, saith the soul, so sinful, so ungodly; my heart is so filthy, so vain, and that makes me con­clude and think he is not within me: it doth not consist, saith the soul, with Christs holi­ness, to be in such a vile unclean heart.

Answ. 1. To this I answer: What thou sayest, is a cleer Argument to me, that he is in thy heart: for else, if he were not there, how camest thou to have such a discovery of the baseness of thy heart? Who gave it thee? Where hadst thou it? Deal seriously with me; did not Christ within thee, discover it to thee? Thou canst not have otherwise a discovery of thy heart, but by Christ within thee. He that hath an ear to hear, let him hear.

Answ. 2. I answer to it thus: I can prove it to you, that he is in the worst of sin­ners: See in Hos. 11. 9. I will not execute the fierceness of my anger, I will not re­turn [Page 22] to destroy Ephraim: for I am God, and not man, the holy One in the middest of thee. Ephraim was as vile as could be, yea, as thou canst be: we shall see this, if we look into Hos. 8. 11. Because Ephraim had made many Altars to sin, Altars shall be unto him for sin. Idolatry is a great sin, in the account of God; it is worse then Witch-craft, and yet he committed it. And then that in Hos. 8. 9. For they are gone up to Assyria, a wild ass, alone by himself: Ephraim hath hired lovers. And that in Hos. 6. 10. I have seen a horrible thing in the house of Israel; there is the whore­dom of Ephraim. And so throughout all the chapters of Hosea, the Prophet discovers Ephraims wickedness. And he was in Paul the chiefest of sinners, before God re­vealed him in him; Gal. 1. 16. So that now I think your objections are answered. (Selah.)

Answ. 3. And by way of answer to that, you do not know him to be in you, I say thus: That though you do not know him to be in you, yet you shall know him to be within you. See Joh. 14. 20. At that day, you shall know that I am in my Fa­ther, and you in me, and I in him. That [Page 23] day is to be understood when Christ does send the Comforter. And that in Joel 2. 27 And ye shall know that I am in the mid­dest of Israel, and that I am the Lord your God, and none else. The time is com­ing, yea, it is at hand, that you shall know Christ to be in the middest of you, and to be your Lord and God: you shall know him; nothing shall hinder you from know­ing of him, neither sin nor devils. O it is a good word of God, (praised be God:) you shall not onely know it, but God is willing to make it known, to reveal it. See that in Col. 1. 17. To whom God is willing to make known Christ in you the hope of glory: and all the promises in Christ are Yea and Amen. He is very willing to do it. See that in Zach. 2. 5. For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the middest of her: Which is spoken of Jerusalem, ver. 2. See likewise, Gen. 45. 1, 2, 3, 4. Then Joseph could not refrain himself before all them that stood by him, but he must discover himself to his brethren: for he had no power over himself. And he cryed, Cause every man to go out from me. And there stood no man with him, while Joseph made [Page 24] himself known to his brethren. And he wept aloud; and the Egyptians and house of Pharoah heard. And Joseph said unto his brethren, I am Joseph: Doth my Father yet live? And his brethren could not answer him: for they were troubled at his presence. And Joseph said to his bre­thren, Come neer me, I pray you. And they came neer. I am Joseph your bro­ther, whom ye sold into Egypt. This Jo­seph is a Type of Christ; and his discover­ing himself to his brethren, is the manner that Christ takes to reveal himself to his bre­thren. Christ cannot many times refrain himself; he cannot forbear, but discover and reveal himself to his brethren, that have sold him into Egypt; he must discover himself to his brethren, as Joseph did: as Joseph wept to see his brethren, so doth Jesus Christ to see his brethren; he weeps aloud to see us; yea, he weeps for joy to see his brethren, be­fore he discovers himself to them; and af­terwards he saith, I am Ioseph, I am your Ioseph, one of your fellow-brethren; Doth my Father yet live in you? When Christ speaks thus to the soul, the Soul cannot an­swer him, because it is troubled at his pre­sence. And as Ioseph said to his brethren, [Page 25] Come neer; so Christ bids us come neer. We are ready, when we have a discovery of Christ, to stand afar off, and to be a­fraid of him; and then Christ saith, Come neer; as if he should say, Why stand you a loof off? Come neer: and to encourage them to come neer, he speaks more plainly to them now, I am Joseph your brother, whom ye sold into Egypt; but before he said, I am Joseph, onely: and then the soul comes neer to Christ. O how sweet this is! Christ shall not, no, will not, onely reveal himself; but he can do no otherwise; he cannot re­frain himself; and therefore Christ saith un­to them, Be not grieved nor angry with your selves, that ye sold me into Egypt: for God did send me before you, to pre­serve life. See how Christ endeavours to take away all grief and anger from his bre­thren, by telling them that God sent him into Egypt to preserve life. Selah.

So that confess him to be in you, though you do not feel him within you: yet if you believe he is in you, you may confess him: But what is it to confess him? To confess him, is to acknowledge him come in the flesh, and come within you: 1 Joh. 4. 2. Hereby know yee the Spirit of God: eve­ry [Page 26] spirit that confesseth that Jesus Christ is come in the flesh, is of God. 1 Joh. 4. 15. Whosoever shall confess that Jesus is the Son of God, God dwels in him, and he in God. Confessing there, is acknowledging. Phil. 2. 11. And that every tongue shall confess, that Jesus Christ is Lord, to the glory of God the Father. There is the same word. So that to confess him, is to ac­knowledge him. How? Thus: thou art within me; I do subscribe to the truth of it, that it is so even so. But yet I cannot con­fess him, saith the soul. The word of faith is in thy mouth, to make thee to confess that Christ is within thee, and to say, It is true, Lord, as I have believed, thou art within me. There is the acknowledgement of the soul.

There is not onely a confession of the mouth required of the soul, but a belief of the heart likewise, that God raised Christ from the dead; which I do intend a little to speak to. Dead here is to be understood grave, hell, that state that Jesus Christ was in, of whom it was said, Thou wilt not leave my soul in hell, neither wilt thou suffer thy holy One to see corruption, Psal. 16. 10. It is not enough to confess Christ [Page 27] to be within us, but to believe in our hearts that God raised him from the dead: if we would be saved, our Faith must reach fur­ther then Christ in us; it must reach to the Father also. See 1 Pet. 1. 21. Who by him do believe in God, that raised him from the dead, and gave him glory, that our faith and hope might be in God. See fur­ther in Act. 13. 32, 33, 34. And we declare unto you glad tidings, how that the pro­mise which was made to our Fathers, God hath fulfilled the same unto us their chil­dren, in that he hath raised up Iesus again, as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said, I will give him the sure mercies of David. A faith that saves, that is, a faith that is ac­companyed with Salvation, is in God as one that raised Christ from the dead: for there is in Gods raising Christ Remission of sins, and justification from all things (as sin, iniqui­ty, and the like) from which we could not be justified by the Law of Moses, Act. 13. 38, 39. And besides, to us, there is an im­putation of righteousness, which was im­puted [Page 28] to Abraham, if we believe on him that raised up Iesus our Lord from the dead, who for this very end was raised from the dead, that is to say, for our justificati­on, Rom. 4. 24, 25. God would have us be­lieve in him; as one that raised Christ from the dead, because in Gods raising Christ, he raised us, through the faith of the opera­tion of God, who hath raised him from the dead, and the uncircumcision of our flesh hath he quickened together with him, having forgiven us all trespasses; blot­ting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nayling it to the cross; and having spoyled prin­cipalities and powers, he made a shew of them openly, triumphing over them all. A glorious slaughter of all our enemies is to be seen, in Gods raising Christ from the dead. And then that in Eph. 2. 5, 6. In Gods rai­sing Christ, we, though we were dead in sins, yet were quickened together with him, and were raised up together with him, and made to sit together in heavenly places, in Christ Iesus; which was Gods rich mercy and great love: and his end in it, was, That in the ages to come he might [Page 29] shew the exceeding riches of his grace, in his kindness towards us in Christ Iesus, Eph. 2. 4, 7. Now God many times suf­fers us to have the sentence of death in our spirits, he suffers us to be pressed out of mea­sure, beyond strength, insomuch that we despair of life, that we should not trust in our selves, but in God that raised the dead.

Quest. But you will ask me, First, How God raised Christ from the dead.

Secondly, What it is to be believe it.

Answ. For the first, how God raised Christ; It was,

1. By the glory of the Father, Rom. 6. 4, 9

2. By the Spirit, Rom. 8. 11.

3. By his mighty power, Eph. 1. 20.

The second thing to be enquired into, is, What it is to believe that God raised his Son from the dead.

There are divers sorts of faith spoken of in Scripture: There is a believing from the re­lation of another, Ioh. 4. 42. As the Sama­ritans did, meerly upon the report of the woman, but afterwards they believed because they had seen Christ: and there is a believing, as I said before, that is not accompanied with salvation; which Simon Magus had: and there is a believing that is accompanied [Page 30] with salvation, Heb. 10. 39. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul: This is the belief that is intended here. Now that faith that saves▪ is the faith of Christ; which consisteth in yeelding up hear­ty obedience and subjection to this truth, that God raised Christ from the dead: We have obeyed from the heart, that form of do­ctrine that hath been delivered unto us, Rom. 6. 17. This believing in God, that he raised Christ from the dead, is nothing but a souls lying down under the power and au­thority of it, and saying, It is so, It is so, Lord. Lie down therefore under the power of this truth, that God raised his Son; say it is a truth, and thou shalt be saved: it is a truth, Lord, it is even so; thou art saved.

Quest. But you seem to make no difference between confession of the mouth, and belief with the heart.

Answ. Yes but I do. Faith in the heart believes this is a glorious truth, that God raised Jesus Christ from the dead, and that Christ is within us; Confession with the mouth declares and publisheth nothing but what saith in the heart believes is truth.

IN the first verse of this Chapter, there is the Lord sending Nathan unto David, with a Parable in his mouth: It was the Lord that sent him unto David, and that put the Parable into his mouth, to declare to David. From part of the first verse to the fifth verse, Nathan makes known the Para­ble. A Parable, you know, is to be taken otherwise then is set down in the letter of it, and is much like an Allegory.

[Page 33] The first words of the Parable are these: There were two men in one city; the one rich, and the other poor. The City are the Saints: see Heb. 12. 22. But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels. And Eph. 2. 22. Matth. 27. 53. Rev. 21. 2, The rich man is David, who had exceeding many flocks and herds. The poor man is Christ: see Eccles. 9. 15. There was a little citie, and few men in it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor man, and he by his wisdom delivered the city. See likewise 2 Cor. 8. 9. For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that ye through his poverty might be made rich. See Psal. 34. 6. This poor man cried, and the Lord heard him, and saved him out of all his troubles. And in ano­ther place he is called, The man Christ Je­sus. Now the rich man's and poor man's living in one city, was their enjoying each other, and having fellowship with each other, in the city of God. The rich man's flocks [Page 34] and herds, are those exceeding many spiritual blessings that God had blessed David with; which are those blessings that God blesseth many of his people with: see Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. The poor man's ewe-lamb is the beloved disciple of Christ, as John was: see Luke 13. 23. Now there was leaning on Jesus bosome one of his disciples, which Jesus loved. This ewe-lamb the poor man bought with a price, even with that price he bought the rest of his people with: 1 Cor. 6. 12. Ye are bought with a price; there­fore glorifie God in your body, and in your spirits, which are Gods. And then that in 1 Cor. 7. 23. Ye are bought with a price: be not ye the servants of men. Jesus Christ did not onely buy this ewe-lamb, but nourished it up himself, with the milk of himself; it grew up together with him: that is, Christ brought it up with himself, as he was brought up with the Father: see Prov. 8. 20. And it grew up with his children; that is, with Christ's children: Who are those? Such that are of faith, and so are blessed with faithful Abraham, and are [Page 35] Gal. 3: 7, 9. Those which are born of the free woman, that is, born after the Spirit, or by promise. It did not grow up with Christ alone, but with the rest of his children, who grew up with him. And it did eat of the poor man's own meat, and of the poor man's own drink; which is Christ himself. That which nou­rished the lamb, and which the lamb fed upon, was the meat and drink of Christ, which is his flesh and blood. See in Joh. 6. 53, 54, 55, 56. Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, you have no life in you. Whosoever eateth my flesh, and drinketh my blood, hath eternal life. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwells in me, and I in him. That which Christ fed this Lamb with, was Life and Spirit, which is his flesh and blood. O glorious food! Friends, it is the best food Christ hath, or that he can feed a soul with. Christ did not onely buy this Lamb, nourish it up with himself, and with his children, feed it with his own flesh, and with his own blood; but it must lie [Page 36] in his own bosom: his beloved disciple is so dear to him, that he will not have it lie out of his own bosom: And therefore he is said toca [...] ­ry the lambs in his own bosom, Isai. 40. 11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.

And then he goes on with the Parable:And it was unto him as a daughter, that is, as one of the daughters ofJerusalem: SeeCant. 3. 10.He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple; the midst thereof being paved with love, for the daughters of Je­rusalem.Speaking ofSolomon, whomade himself a chariot of the wood of Leba­non,verse 9. SeeLuke 23. 28.But Jesus turning to them, said, Daughters of Hie­rusalem, weep not for me, but weep for your selves, and for your children.This was spoken when Jesus was a leading away to suffer. See that inCant. 5. 16.This is my friend, O daughters of Jerusalem; meaning Christ. But what is a daughter ofHierusalem? It is a daughter of love and glory.

Nathan goes on further with the Parable.

[Page 37] And there came a traveller unto the rich man. This traveller is a wayfaring man; and a wayfaring man is one that is here, and there, and everywhere; an unsta­ble and unsetled man. Wayfaring men are often spoken of in Scipture. SeeJer. 9. 2.O that I had in the wilderness a lodging place of wayfaring men, that I might leave my people, and go from them! for they be all adulterers, and an assembly of treacherous men. And that inIs. 35. 8.And an high-way shall be there, and a way; and it shall be called the way of holiness: the unclean shall not pass over it, but it shall be for those: the wayfaring men, though fools, shall not erre therein. And that inIer. 14. 8.O the hope of Israel, the Sa­viour thereof in the time of trouble, why shouldst thou be as a stranger in the land, and as a wayfaring man, that turneth aside to tarry for a night?

This rich man spared to take of his own flocks, and of his own herds, to dress or make readyfor the wayfaring man that was come to him, but took the poor mans lamb, and dressed it for the man that was come unto him. The taking of the poor man's lamb, and dressing it for the wayfaring [Page 38] man, is the doing of any thing that is sinful before God; asDavid's slayingƲriahthe Hittite, and taking the Hittite's wife to be his, vers. 9. Or a man offending his weak brother: see 1Cor. 8. 11, 12.And through thy knowledge shall thy weak brother perish for whom Christ died? But when you sin so against the brethren, and wound their weak conscience, ye sin against Christ. Therefore he saith, vers. 9, 10.Take heed lest by any means this liberty of yours be­come a stumbling block to them that are weak. For if any man see thee which hast knowledge, sit at meat in the idols temple, shall not the conscience of him that is weak be by you emboldened to eat those things which are offered to idols?The commit­ting of any sin, is the slaying of the poor mans lamb for the traveller.

After this,David's anger was greatly kindled against the man: and he said to Nathan, As the Lord liveth, (that is, As sure as the Lord liveth)the man that hath done this thing shall surely die; or, is wor­thy to die; or, he is a son of death. This kinde of saying ofDavid, is sutable to that, in a manner, inGen. 38. 24.And it came to pass about three months after, that it [Page 39] was told Iudah, saying, Tamar thy daugh­ter in law hath played the harlot; and al­so behold, she is with childe by whoredom. And Iudah said, Bring her forth, and let her be burnt.

In this 2 Sam. 6. 12. David sets forth what the rich man that had killed the poor mans lamb, shall restore: And he shall re­store the Lamb fourfold, according to the Levitical Law: see Exod. 22. 18.

Because he did this thing, and because he had no pity, of the poor man's lamb. Sutable to this, is that inPsal. 109. 16.Because he remembred not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.

Now in the seventh verse of 2 Sam. 12. Nathan describes the man that took the poor mans lamb, and slew it for the travel­ler: And Nathan said unto David, Thou art the mau that did this thing. See how all this while David condemns himself out of his own mouth; and passeth sentence up­on himself, in passing sentence upon another; just as Iudah did: See that fore-named place of Scripture, in Gen. 38. 25, 26. When she was brought forth, she sent to her father in [Page 40] law, saying, By the man whose these are, am I with childe: and she said, Discern, I pray, whose these are, the signet, and bracelets, and staff. And Iudah acknow­ledged them, and said, She hath been more righteous then I, because I gave her not to Shelah my son. And he knew her again no more. Iudah condemned himself out of his own mouth, in condemning Ta­mar; as well as David did, in passing sen­tence upon the rich man: And he knew, af­ter that Tamar had shewed him the brace­lets, signet, and staff, that he was the man that judged himself out of his own mouth.

The Parable being explicated, there will arise naturally these Points of Doctrine.

The first is this, That Nathan the Pro­phet never went about any thing, but he was sent of God to do it.

The second is this, That Christ suffers that disciple whom he dearly loves, to be brought and nourished up with him, and to grow up together with Christ, and with his children; to eat of his own meat, and drink of his own drink, and lie in his own bosom, and to be unto him as a daughter.

The third is this, That committing of [Page 41] any sin whatsoever, is the killing of the poor man's lamb.

The fourth is this, That God many times speaks in a Parabolical way and manner, to awaken poor souls out of the deep sleep of security and sin, by causing them unknow­ingly to pass an impartial sentence against themselves in the person of another; that so they might be brought to unfeigned repen­tance.

The fifth is this, That that which con­vinceth a soul of sin, is God's saying unto him, Thou art the man.

For the first, That Nathan the Prophet never went about any thing, but he was sent of God to do it; this is clear from the words. He was sent from God unto David, to de­clare this Parable unto him: he was sent from God to David, to tell him that the Lord had put away his iniquity: he was sent of God to David, to speak nothing but what God had put into his mouth; accord­ing to all the vision, so did Nathan speak unto David, 1 Chron. 17. 1, 2, 3, 15.

If it be so, Then this may serve to disco­ver those that go before they are sent, with this in their mouthes, The Lord hath sent them; whereas the Lord hath not sent them: [Page 42] they tell the people so indeed, that the Lord sent them to this place, and to that place; whenas they should finde, if they would deal seriously with their own hearts, that it was their great Livings that brought them thither. There are many that take upon them the Apostles Commission to preach, without power from above, meerly to get livings, to get a livelihood: What enquiring hath there been, and yet still is, among the Priests, for fat Benefices! what asking▪ each other is there amongst them, What is such a Living worth, and such a Living; is it worth any thing? is it a great one or not? If it be a great one, then what laying of heads together amongst the Priests, is there; to get it! and if it be a small Living, rather then they will have none, they will have that. They make merchandise of the Word. O how Christ speaks of these Priests, in Matth. 23. 13, 14, 15, 24, 25, 27, 28. Wo unto you, hypo­crites; for ye shut up the kingdom of hea­ven against men: for ye neither go in your selves, neither suffer ye them that are entring to go in. Wo unto you hypo­crites, who for a pretence make long pray­ers: you use vain repetitions, and think to be heard for your much speaking. Wo unto [Page 43] you, ye hypocrites; ye compass sea and land to make one proselyte; and when he is made, you make him twofold more the childe of hell then your selves. When ye fast, ye are like the hypocrites, that are of a sad countenance: for they disfigure their faces. Wo unto you, ye blinde guides, which strain at a gnat, and swallow a ca­mel. Well did Isaiah prophesie of you, saying, This people draw nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. But in vain do ye worship, teaching for do­ctrines the commandments of men. Ye blinde leaders of the blinde; if the blinde lead the blind, both shall fall into the ditch. Ye can discern the face of the skie, but ye cannot discern the signes of the time. Ye are graves that appear not, and the men that walk over them are not aware of them. Wo unto you; for ye lade men with burdens grievous to be born, and ye your selves touch not the burdens with one of your fingers. Ye love the uppermost seats in the Synagogues, and greetings. Be­ware therefore, Friends, of the leaven of the Pharisees. Wo unto you; for ye make clean the outside of the cup and of the platter, [Page 44] but within ye are full of extortion and excess. Ye are like (saith Christ) whited sepulchres, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness: ye outward­ly appear righteous to men, but within ye are full of hypocrisie and iniquity: ye do what ye do, to be seen of men, and have glory of men. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? And the old Prophets speak as much, if not more, against them; That they prophesied in his name, whenas he sent them not: See Jer. 14. 15. I am against the prophets, saith the Lord, that steal my word every one from his neighbour, Jer. 23. 30. O what picking and stealing by whole-sale, is there among the Priests of our age, out of other mens Books and Writings, and from one another! What patching up of Sermons is there amongst them, of other mens ex­periences, and so preach them! I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied, Jer. 23. 21. They prophesie lyes, yea, they are prophets of the deceit of their own heart. Jerem. 23. 26. The heads thereof judge for reward, and the priests thereof [Page 45] teach for hire, and the prophets thereof di­vine for money; yet they will lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us, Mic. 3. 11. Her prophets are light and treacherous persons, her priests have polluted the San­ctuary, Zeph. 3. 4. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive, Zech. 13. 4. You Priests, and Prophets, hearken to the word of the Lord in Mic. 3. 5, 6. Thus saith the Lord God concerning the prophets that make my people erre, that bite with their teeth, and cry Peace; and he that putteth not into their mouthes, they even prepare war against them. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine: and the sun shall go down over the prophets, and the day shall be dark over him. And then that in Jer. 24. 15. Thus saith the Lord concerning the pro­phets, Behold, I will feed them with worm­wood, and make them drink the water of gall: for from the prophets of Jerusalem, is prophanes gone forth into all the land. They [Page 46] commit adultery, and walk in lies; they strengthen also the hands of evil doers, that none doth return from his wicked­ness: they are all of them unto me as So­dom, and the inhabitants thereof as Go­morrah,ver. 14. See here what God threatens and speaks to you Priests and Pro­phets;your judgement doth not linger, it is at the very door; And God himself will exalt a poor despised people that shall do his work.Behold I am against the prophets, saith the Lord, that use their tongue, and say he saith. Behold, I am against them that cause my people to erre by their lies, and by their lightness, yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the Lord, Jer. 23. 31, 32.There is a voice of the howling of the shepherds; for their glo­ry is spoyled: a voice of the roaring of young lions, for the pride of Jordan is spoiled,Zach. 11. 3. Methinks I hear this voice, Howl, O ye Priests; howl, O ye shep­herds; howl O ye Prophets, that slay the flock of the slaughter,and hold your selvesnot guilty: and they that sell them say, Bles­sed be the Lord, for I am rich; and their own shepherds pitty them not. Three [Page 47] shepherds also I cut off in one month, and my soul loathed them, and their soul also abhorred me, Zech. 11. 3▪ 5▪ 8. Gird your selves and lament, ye Priests; howl, ye Mi­nisters of the altar: come, lie all night in sackcloth for the sinfulness of your doings, in changing your selves into angels of light, and ministers of righteousness.But they also have erred through wine, and through strong drinke are out of the way, the Priest and the Prophet have erred through strong drink, they are swal­lowed up of wine: they are out of the way through strong drink; they erre in vision, they stumble in Judgement,Isa. 28. 7.From the Prophet even unto the Priest, every one dealeth falsly, Jer. 6. 13.For both prophet and priest are prophane, yea, in my house have I found their wicked­ness, saith the Lord,Jer. 23. 11.And there shall be like people like priest: and I will punish them for their ways, and reward them their doings, Hos. 4. 9.The priests said not, Where is the Lord? and they that handle the Law, knew me not: the pa­stors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit. Wherefore [Page 48] I will yet plead with you, Jer. 2. 8, 9.The prophets prophesie falsly, and the priests bear rule by their means, and my people love to have it so: and what will you do in the end thereof? Jer. 5. 31.Hear ye this, O priests, and hearken, ye house of Israel, and give you ear, O house of the king: for judgement is toward you, be­cause you have been a snareto the people of God, Hos. 5. 1.As troups of robbers wait for a man, so the company of priests murther in the way by consent: for they commit lewdness, Hos. 6. 9. Thus saith the Lord,O priests, that despise my name; and ye say, Wherein have we despised thy Name? Ye offer polluted bread upon mine altar, and ye say, Wherein have we pollu­ted thee?Mal. 1. 6, 7.And now, O yee priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory to my Name, I will even send a curse, upon you, saith the Lord, and I will curse your blessings, Mal. 2. 12.The pastors are become brutish, and have not sought the Lord: therefore they shall not prosper, and all their flocks shall be scattered, Jer. 10, 21.Many pa­stors have destroyed my vineyard, they [Page 49] have troden my portion under foot, they have made my pleasant portion a desolate wilderness; and being desolate, it mourn­eth unto me,Jer. 12. 10, 11.We be unto the pastors that destroy and scatter the sheep of my pasture, saith the Lord. There­fore thus saith the Lord God of Israel a­gainst the pastors that feed his people, Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your do­ings, saith the Lord,Jer. 23. 1, 2. And in another place he saith,I will require my flocks at your hands.

Object. But you will say, that you are no Priests, and that I have no warrant to call you so.

Answ. That you are Priests, will appear by comparing you with the Priests under the Law; as,

First, The Priests under the Law did wear holy garments, Exod. 31. 10. so did and do you; as Copes, Surplices, and the like.

Secondly, The Priests office under the Law, was to make atonement for sin by of­fering sacrifice, Levit. 4. 20. Levit. 14. 20. Numb. 15. 25, 28. This hath been and is the work of you Priests, to offer sacrifice, to [Page 50] make atonement, peace, and reconciliation for sin. For this purpose you have prayed, and moved others to pray; as I have heard some of you say to your hearers, Make your atonement, peace, and reconciliation with God, by prayer, fasting, humbling your selves, and the like.

Thirdly, The Priests under the Law were to offer up sacrifice to take away sin, Levit. 15. 30. So do you Priests; you pray, and fast, and humble your selves, and do this and that, to take away sin.

Fourthly, None but the high-priests, un­der the Law, were to enter into the holy of holies, Heb. 9. 6, 7, 25. So you say and hold now, None but you are to enter into the holy of holies, whenas there is a free way and passage made by the veil of Christ, that is to say, his flesh, for all the saints to enter into the holy of holies.

Fifthly, The Priests under the Law lived by Tythes, they had no other maintenance but Tythes: So do you Priests live upon that which was for the maintenance of the Priests under the Law, that served at the Altar, which was Tythes; and so may fitly be called Priests. It was a Legal administration that they were under, therefore they were to [Page 51] live of the Law: but those who are under the dispensation of the Gospel, they live of the Gospel; that is, free, and can trust God for their maintenance.

Sixthly, The Priests under the Law were to interpret the Law, Neh. 7. 8. This hath been and is the work of you Priests, to open the Law, to press the people upon working for life, and to threaten judgement to drive to Christ.

Son of man▪thereforeprophesie against the shepherds of Israel, prophesie and say unto them, Thus saith the Lord God unto the shepherds, Wo be to the shepherds of Is­rael that feed themselves: should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wooll: ye kill them that are fed: but ye feed not the slock. The diseased have ye not strength­ened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven a­way, neither have ye sought that which was lost, but with force and with cruelty have ye ruled them,Ezek. 34. 2, 3, 4.His watchmen are blinde: they are all ignorant, they are all dumb dogs, they [Page 52] cannot bark, sleeping, lying down, loving to slumber. Yea, they are greedy dogs, which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain from his quarter. Come ye, say they, I will fetch wine, and we will fill our selves with strong drink, and to mor­row shall be as this day, and much more abundant,Isa. 56. 10, 11, 12.Howl, ye shepherds, priestsand prophetscry, and wal­low your selves in the ashes, ye principal of of the flock: for the days of your slaughter and of your dispersions are accomplished, and ye shall fall like a pleasant vessel. And the shepherds shall have no way to flee, nor the principal of the flock to escape. A voice of the cry of the shepherds, and an howling of the principal of the flock shall be heard:I hear it, I hear it; and o­thers shall hear it:for the Lord hath spoiled their pasture, Jer. 25. 34, 35, 36.Ye shepherds and priests,hear the word of the Lord again,Thus saith the Lord God, Be­hold, I am against the shepherds, and I will require my flock at their hand, and cause them to cease from feeding my flock, nei­ther shall the shepherds feed themselves [Page 53] any more: for I will deliver my flock from their mouth, that they may not be meat for them.And as for his people, he saith,I will seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day, and will bring them to their own land, and feed them upon the mountains of Is­rael by the rivers, and in all the inhabi­ted places of the Country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed; I will feed my flock, and cause them to lie down, saith the Lord. I will seek that which was lost, and bring again that which was dri­ven away, and will binde up that which was broken, and will strengthen that which was sick.God will feed his flock himself, and cure them and heal them him­self.Ezek. 34. 9, 10, 11, 12, 13, 14, 15, 16.

If it be so, that the Prophet Nathan ne­ver went about any thing without a Call from God; Then take heed of those that venter upon any thing without a Call from God; as there are many of our Priests do: they preach and prophesie without a Call from [Page 54] God: they have been at Cambridge, and have taken their Orders and Degrees, and have been chosen by men to the work; and they think that is a sufficient Call from God. Paul had not his Ministery from man, nor by man, but as he was taught it by the revelati­on of Jesus Christ: and therefore these are false Priests and Prophets. There shall false Prophets arise, that shall deceive many; if it were possible, the very Elect. If the Priests in our age, were put to prove their Call to the Ministry, there would be found very few of them that could prove their Call from God. Beware therefore of these Wolves; take heed of the voice of strangers, lest they devour you: they will pretend that they are fearful of offending or troubling the consciences of Gods people; but if any child of God makes a scruple in his consci­ence of paying Tythe, and that it is a trouble to his conscience to pay it, and he should, if he dist pay Tythe▪ sin against his conscience; yet the Priests will have it. What care they for offending the Conscience of Gods peo­ple? How shall we live▪ say they, else? It is not Conscience, say they, it is rather humor; and besides, Tythes is a Civil Right, and a soul need not scruple them, say they. This [Page 55] is a divelish cloak to cover the Priests base­ness. But we hope you would have us have a livelihood? Yes, (God forbid else:) work with your hands as the Apostle saith, and live no more upon the sweat of other mens brows; else you must fast, and not eat: See 2 Thes. 3. 10. For even when we were with you this we commanded you, that if any would not work, neither should he eat. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be asha­med, ver. 14. We do work, they will say; we sweat and take pains day and night for the good of peoples souls. But do you work with your hands, and set upon some manual calling or other? I know you take a great deal of pains for to study and get by heart this mans and that mans writings, and to preach them in publike Congregations, to get a living: but do you work as the Apo­stles did with their hands?

Obj. But it is said in Scripture thatthe Lord hath ordained that they which preach the Gospel should live on the Gospel; and,Do ye not know that they which minister about ho­ly things, live of the things of the Temple; & they which wait at the Altar, are parta­kers [Page 56] with with the Altar? Or I onely and Barnabas, have not we power to for­bear working? Who goeth a warfare at his own charges? Who planteth a Vine­yard, and eateth not of the fruit thereof? Who feedeth a flock, and eateth not of the milk thereof? Say I these things as a man? Or saith not the Law the same also? For it is written in the Law of Moses, Thou shalt not muzzle the mouth of the Ox that treadeth out the corn. Doth God take care for Oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written; that he that ploweth, should plow in hope; and he that thresheth in hope, should be partaker of his hope. If we have sown unto you all spiritual things, is it a great thing, if we shall reap your carnal things? If others be partakers of this power over you, are not we rather?1 Cor. 9. 6, 7, 8, 9, 10, 11, 12, 13, 14.

Answ. I answer thus: It is true, that those that preach the Gospel, should live by the Gospel; but you preach other mens books and writings: You preachers of the Gospel! What, you ambassadours of Christ, and have not matter to speak from Christ, but speak other mens experience! Neither, as [Page 57] I said before, had you your Ministery from Christ, nor by Revelation, as Paul had. If you had your Ministery from Christ, you would trust Christ for a livelihood; you would not first seek a Living, and then go and preach the Gospel. You cannot preach without other mens books, and therefore are not fit to preach the Gospel. Can you preach, all books being taken away from you save the Bible, at any time when you are desired to do it? Can you preach twice every day of the week throughout the yeer, without other mens books? If you cannot, you are not to live on the Gospel: for ye are no true Preachers of the Gospel.

Secondly, I answer thus: Though those that preach the Gospel may live on the Go­spel, asPaul andBarnabas might; yet, saithPaul, We have not used this power, but suffer all things, lest we should hinder the Gospel of Christ, 1 Cor. 9. 12.But I have used none of these things, neither have I written these things (saithPaul) that it should be so done unto me: for it were better for me to die, then that any man should make my glorying void, 1 Cor. 9. 15.What is my reward then? Verily, that when I preach the Gospel, I may [Page 58] make the Gospel of Christ without charge, that I abuse not my power in the Gospel,1 Cor. 9. 18.For your selves know how ye ought to follow us: for we behaved not our selves disorderly among you, neither did we eat any mans bread for nought, but wrought with labour and travel night and day▪ that we might not be chargeable to any of you,2 Thess. 3. 7, 8. Let me see you Priests do so: where is there such a spirit asPaul had, among you? O how you make the Gospel of Christ chargeable! Your reward is Tythes; but this wasPaul's reward, His preaching the Gospel for no­thing: he abused not his power in the Go­spel, as you do: he wrought with labour and travel night and day, that he might not be chargeable to any; you are idle, and mad upon taking Tythes.

Object. But you will say, We have done good, many of us, and converted souls, and are worthy of somewhat for our pains.

Answ. This was Paul's reward, his preaching the Gospel for nothing; and it is a bigger reward then taking Tythes. O that you would consider of it therefore!

If it be so, let us be sure to have a Call from God for what we do. We do many [Page 59] things that we have no Call for from God. O how sweet it is, when we do what we do from a Call from God! We cannot take pleasure in any thing we do, unless we have a Call from God to do it. We cannot war­rant unto our selves safety and prosperity in going unto such a place, and such a place, and convert such a soul, without a Call from God. We must not look that God should go with us, and be with us, in any enterprise, without a Call from God. If we have a Call for what we do, we may do what we under­take with cheerfulness, and may expect God to go with us, and be with us, and in us, to help us to do what he calls us to.

Quest. But, may some say, How shall we know whether we have a Call to this or to that?

Answ. You may know it by this, that is to say, by the power of God: If it be naked­ly the power of God that carries you out to do this or that, and not any by-respect, or self-end, then you have a Call from God. Or you may know it by this: If you be cal­led by God to do this or that, he enables you to do that which you are called to, sutable and according to his will.

If it be so, Then if God hath called any [Page 60] of you to teach, instruct, pray, and the like, to go to such a place, and do such a thing; whatsoever he hath called you to, that do; be not disobedient to the heavenly vision: follow the Lamb whithersoever he calls you; if it be to suffer, yet follow him▪ if he bid thee go to such a one, and such a one, to tell him of his sinfulness, pride, baseness, hypo­crisie, to convince him of his sin, though in a Parabolical way and manner; go, and the Lord will be with thee.

The next Point of Doctrine to be▪ spoken to, is, That Christ suffers that disciple whom he dearly loves, to be brought up and nou­rished with him, and to grow up together with him and his children; to eat of his own meat, and drink of his own cup, and lie in his own bosom, and to be unto him as a daughter. This is clear from the words.

If it be so, Then this speaks the great love that Christ hath to his beloved disciple. Friends, what high love is here! What, for his beloved disciple to be brought up and nourished with Christ, and to grow up toge­ther with him; to eat of Christ's own meat which he eats of, and to drink of his own cup, that cup which he drinks in! and more­over, [Page 61] to lie in his own bosome, and be unto him as a daughter! Greater love then this, can no man shew. What heart would not this love ravish and melt! It speaks the heighth, length, bredth, and depth of love. Lord, thou makest us amazed at it; we cannot do any thing but wonder at it: we are not able to express it, and tell what it is, and how much it is: it is so vast, that when we look into it, we lose our selves in the apprehensions of it: we cannot declare it, but stand and admire, that he should suffer us to lie in the bosome of himself, who lay in the bosom of his Father, and there drink of those brests of consolation that are in him, and to sit at his own table, and eat his own meat, and drink his own drink. O admirable! O ex­cellent! And I appoint unto you a king­dom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel, Luke 22. 29, 30.

If it be so, Friends, then beg of Christ to be one of his beloved disciples, that so you may be brought up and nourished with him, and grow up together with him, and with his children; eat of his own meat, and drink [Page 62] of his own cup, and lie in his own bosome, and be unto him as a daughter of Jerusa­lem. It is a high priviledge to be one of the beloved disciples of Christ: for then we are interessed into all the glory of Christ; there is nothing that Christ hath, but we have a share in: if we be his lambs, we are under his tender care and protection from the wolfs mouth.

If it be so, then do not envie the poor lambs happiness; that is to say, his being brought up and nourished with Christ, and growing up together with him, and with his children; his eating of Christ's own meat, and drinking of Christ's own cup, and lying in his bosome, and being unto him as a daughter. We are ready to envie another's happiness: because we are not as this man, and cannot do as this man, therefore we envie him: Such a one hath notable parts, can write and preach; he hath sweet enjoyments of God, knows much; but I am poor, and enjoy nothing, and can do nothing: and be­cause the soul cannot do as that man doth, therefore, through the baseness of the heart, and malice of the devil, it envies, speaks evil of, and reproacheth that man.

I beseech you, therefore, take heed of [Page 63] speaking evil of the poor man's lamb, that is as dear to Christ as the apple of his eye, lest you speak evil of, envie and reproach Christ. That is indeed a beloved disciple of Christ, which Christ suffers to lie in his bo­some, to eat of his own meat, and drink of his own drink, &c. Therefore, beware, be­ware, take heed what you speak of a beloved disciple of Christ.

The next Point of Doctrine to be spoken to, is this, That the committing of sin is slaying the poor man's lamb. This is clear from the words.

If it be so, that the committing of sin is the slaying the poor man's lamb, then, Friends, take heed of sinning, of committing adulte­ry, murder, fornication; of offending a weak brother; of being proud, high-minded, lifted up▪ lest you kill the poor man's lamb.

If it be so, then this may serve to discover what the killing of the poor man's lamb, or slaying the beloved disciple of Christ▪ is: It is the doing of any thing that is sinful before God; all your unholy walkings, all your self-admirations, all your self-exaltations high conceit of your selves, self-applause, is the slaying the poor man's lamb.

[Page 64] If it be so, let the poor man's lamb be tender in your eyes: it is tender in Christ's eyes, let it be so also in yours. Do you love it as Christ loves it? Be you careful of offending, killing, slaying of it, as Christ is: let it be dear to you, as it is to Christ.

The next Point of Doctrine to be spoken to, is this, That God many times speaks in a parabolical way and manner, to awaken a poor soul out of the sleep of security and sin, by causing him unknowingly to pass an im­partial sentence against himself, in the person of another, that so he might be brought unto unfeigned repentance. This is clear from the Parable.

If it be so, then this may serve to dis­cover the truth of this, How that God many times takes such a mystical way of speaking, that he makes the poor creature condemn himself, pass sentence upon him­self in the person of another, as he made David. It makes me wonder at David's being caught by God, and what he said, when the Prophet said unto him, Thou art the man. Friends, if you have committed adul­tery, murder, fornication, or some secret sin, or the like; God hath a Parabolical way [Page 65] and manner, to make you pass sentence upon your selves, in passing sentence upon others, if he intend good to you. There is no hiding of your sins; God will finde them out. David little thought that he was the man the Prophet spoke to, and that he passed sentence upon himself in the person of ano­ther. God can catch us, some way or other: if he intend good to our souls, he will shew us that we have sinned, as he did David, some way or other.

If it be so, it speaks the wisdom of God. O how wise is our God, for our good! Though haply, we think him not to be so. O the depth of the wisdom of God! his ways are past finding out, in this thing, in convincing of sin in such a parabolical way. We ma­ny times speak against his wisdom and ways, because we do not comprehend them: there is no searching of his ways, they are past finding out; the more we search into them, the more we lose our selves in them.

The fifth doctrine is this: That that which convinceth a man of sin, is, Gods saying unto him, Thou art the man: This is cleer from the words.

If it be so, Then you that take your fill [Page 66] of sin, that commit sin with greediness; when God comes to say to you souls, You are the men and the women that have sinned against him, what will you do then? And you that are proud, self-conceited, high-minded, and the like; God will finde you out, and discover to you, that you are the men and women that have sinned against him, and wronged your own souls. To confirm this Doctrine, consider that in Act. 2. 3, 6. Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ; Whom they had crucified. When God had said unto them, that they were those which crucified Christ, that they were the men which did it; when they heard this, they were pricked in their hearts, and cryed out, What shall we do to be saved? And in another place, It was ye that denyed Christ in the presence of Pilate, that de­nyed the holy One and just, and desired a murderer to be granted unto you: it was ye that killed the prince of life, whom God, raised from the dead, Act. 3. 13, 14, 15. The God of our Fathers raised up Jesus, whom ye slew and hanged on a tree, him hath God exalted with his right [Page 67] hand, to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins. When they heard that, they were cut to the heart, and took counsel to slay them, Act. 5. 30, 31, 33. The Apostles saying unto them in the Spirit of Christ, that they were those that slew Christ, they were the men that did it; that cuts them to the heart, and makes them take counsel to slay them. VVhen God speaks to a soul, Thou art the man that hast sinned, that hast slain Christ; either he will cry out, VVhat shall I do to be saved? or else he will inrage and take counsel against the people of God. The VVord of God is like a two edged sword, and will cut one way or other.

If it be so, Then O that God would say to you, as he did to David, you are the men and women, that have killed the poor mans Lamb! VVe are ready, with the whorish wo­man, to wipe our mouthes, and say, VVe have not sinned: but when God comes to disco­ver sin, we shall see we have sinned, been proud, vaunted, and gloried in our selves what we have been, done, or can do; that we have spoken honourable of those that ad­mired us, and poor, and base, and contempti­ble, of those that did not admire us, and cry us up.

IN the fifth verse of this chapter, there is a Question propounded with an Answer anne­xed to it. The Question is this: Who is he that overcometh the world? The answer is this: But he that believeth that Jesus is the Son of God, this is he that came by water and [Page 6] bloud, even Jesus Christ; not by water onely, but by water and blood. And it is the Spirit that beareth witness of this. The reason is, because the Spirit is truth. Now these two verses which we are to speak to, are a reason of part of the sixth verse. There are in the first verse of the words, these things to be considered,

First, Who the Witnesses are that bear re­cord in Heaven.

Secondly, What Heaven is, in which they bear testimony.

Thirdly, What the Witnesses Records are.

Fourthly, What the Witnesses Oneness is.

There are in the second verse of the words these things likewise to be considered,

First, What earth is.

Secondly, Who they are that bear witness in earth.

Thirdly, What their testimonies are.

Fourthly, How the Witnesses agree in one.

The first thing to be considered in the first verse of the words, is this: Who the Wit­nesses are, that bear record in Heaven. They are three great mysteries, the Father, the [Page 80] Word, and the Spirit; the hugest mysteries that ever were; which no natural eye can finde out: all the parts, learning, and gifts of men, are here lost: And besides, they are of such infinite vastness, that they swallow up all other mysteries whatsoever. The very marrow of Godliness and Christianity con­sists and lies hid in the knowledge of these Three: it is the right understanding of these Three, that makes the soul truly godly. All happiness and glory lie involved in these Three, the Father, Word, and holy Ghost.

Quest. But you will ask me, What is the Father? what is the Son? and what is the holy Ghost?

Answ. The Father is God, the Son the same God, and the holy Ghost the same God; though in a different manner.

Quest. But why is God called the Fa­ther? why the Son? and why the holy Ghost?

Answ. He is called the Father, with re­spect to two Creations:

First, the Old Creation;

Secondly, the New Creation.

First, he is called the Father with respect to the Old Creation: he is the Former, Be­getter, and Framer of the heavens, and of [Page 81] the earth, and of the sea, and of every thing in the earth and in the sea; that belongs to the Old Creation: for it is the proper work of God, as he is the Father, to Beget and Create.

Secondly, He is called the Father with re­spect to the New Creation: he is the Father, as he is the begetter of Christ, Psal. 2. 7. and as he is the begetter of souls to himself by the Word of truth in the New Creation, James 1. 18. as he is the begetter of us to a lively hope, by the resurrection of Jesus Christ from the dead, 1 Pet. 1. 3. and as he is the begetter of us to himself by the Go­spel, 1 Cor. 4. 15.

He is called the Word, first, with respect to the Old Creation likewise; secondly, with respect to the New Creation also.

First, He is called the Word, with respect to the Old Creation, as he is the thing be­gotten in the heavens, and in the earth, and in the sea, and in every thing in the heavens, earth, and sea: for there is nothing in them, but holds forth the power and wisdom of God, which is Christ: see 1 Cor. 1. 24. For it is the proper work of the Son, to be begotten in the Old Creation.

Secondly, He is called the Word, with [Page 72] respect to the New Creation, as he is the thing begotten in us in the New Creation; as he is the life, power, and hope of glory within us, Col. 1. 27. as he is our wisdom, justification, sanctification, redemption, and the like. For it is the proper work of the Son, to be begotten in us.

He is called the Spirit, with respect to two things:

First, as he is a discoverer and revealer of Truth and Glory to us, and in us, in the Old Creation: there is abundance of Truth and Glory to be seen there, which we see not, nor know: every thing of the Old Creation sets forth more or less glory. The heavens declare the glory of God, and the firma­ment sheweth his handy-work. And the devil keeps us from looking after the glory of God that shines forth in the things of the world. Now it is the onely work of God, as he is the Spirit, to discover and reveal that glory and truth that lies hid in every thing in the world.

Secondly, he is the Spirit, as he is the re­vealer and discoverer of truth and glory in the New Creation: there is no glory to be seen, without the Spirit; and there is no knowing of truth and glory, but by the Spi­rit. [Page 73] We may seek to finde it out, and la­bour, and weary out our spirits, and yet not finde it. It is not the joyning of every mans Learning together, can finde it out: Truth indeed will put all learned Rabbies to a non-plus. And so for the Glory of God, it is unsearchable; men cannot finde it out, though they joyn all their heads together. Where is the wise? where is the scribe? where is the disputer of this world? Tell me what is glory of God, and what is Truth. You cannot tell me: for, no man knows the minde of God, but God. Now it is the onely work of God, as he is the Spi­rit, to reveal and make known Truth and Glory to us and in us.

Again, he is called the Spirit, as he is the leader of the poor creature into Truth and Glory, in the Old Creation. Though God, as the Spirit, discovers Truth and Glory to us in the Old Creation; yet, Friends, we cannot be led into it, but by the Spirit: though we see never so much Truth and Glory shine forth in the Old Creation, yet we cannot enjoy it, without the Spirit; the Spirit is that which leadeth us into the enjoy­ment of it, which is sweeter then the seeing of it. Howbeit, when he the Spirit of [Page 84] truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come, Joh. 16. 13.

Secondly, he is the Spirit, as he is the guider of poor creatures into Truth and Glo­ry, in the New Creation. Friends, if there be any Truth and Glory that you possess, the Spirit guided you into it: for we are so ready to go out of the way of Truth and Glory, though it be discovered to us, that unless we had some one to guide us into Truth and Glory, we should miss of the enjoyment of it, though we see it.

The second thing to be spoken to in the first verse of the words, is this: What hea­ven is, in which the Witnesses bear re­cord.

Heaven here, is rhe uncompounded and unmixt state of Saints; it is such an estate of glory in which Saints shall be, as shall not be mixed or compounded with flesh. That state which we are now in, it is a mixt state of Flesh and Spirit; but that state which we shall be in, in heaven, is a pure state of Spirit and Glory.

[Page 85] The third thing to be enquired into, is, What the Witnesses record in heaven is. In which, we shall consider four things.

• 1. What the Father's report is.
• 2. What the Word's report is.
• 3. What the holy Ghost's report is.
• 4. How they witness.

For the first, what the Father's report is: The Father's report is somewhat concerning the Son. What is that? See in 1Joh. 5. 9, 10, 11, 12.If we receive the wit­ness of men, the witness of God is greater: for this is the witness of God, which he hath testified of his Son. He that belie­veth on the Son of God, hath the witness in himself:andhe that believeth not God, hath made him a lyer, because he be­lieveth not the report that God gave of his Son. And this is the report, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life; and he that hath not the Son of God, hath not life.See that inJoh. 5. 32.There is another that beareth witness of me; and I know that the witness which he beareth of me, is true. See verse 37.And the Father himself which hath sent me, hath born witness of me. But [Page 76] what doth the Father witness of Christ? See inMatth. 3. 16, 17.And Jesus, when he was baptized, went up straightway out of the water; and lo, the heavens were open­ed unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. And lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.That which the Father testi­fies of Christ, is, That he is the Messiah, the Son of God; and that he is well pleased with his Son, and so with us, in his Son. Then that inJoh. 8. 18.The Father that sent me, beareth witness of me. What is that? See vers. 12.Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me, shall not walk in darkness, but shall have the light of life. God beareth record of Christ, that he is the light of the world, that en­lightens the world; and that he that is a follower of Christ, shall not walk in dark­ness, but shall have the light of life, that is, life's light; that is, he shall have that light that is accompanied with life. See that inHeb. 7. 17.For he testifieth, Thou art a priest for ever after the order of Melchi­zedek.The Father testifieth of Christ, that [Page 77] he is an everlasting Priest, to make interces­sion for us, and to take away our sins.Who is made, not after the Law of a car­nal commandment, but after the power of an endless life,that is, unlooseable and indissolvable life.

The second thing to be enquired into, is, What the Word's report is.

• 1. It beareth witness of the Father.
• 2. Of it self.

First, It beareth witness of the Father, that he sent his Son to be the Saviour of the world; it testifieth what it hath seen and heard, in the Father, and from the Father, Joh. 3. 32. The Word testifieth of that good will, love, and grace, which it hath seen and heard to be in the Father, towards the worst of sinners: the Word beareth wit­ness of the Father, by its works that it did, that the Father sent him into the world, to fi­nish that great work of Redemption and Reconciliation. See Joh. 18. 37. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth, heareth my voice.

Secondly, It testifieth of it self. SeeJoh. 8. 14, 18.Jesus answered and said unto [Page 88] them, Though I bear record of my self, yet my record is true: for I know whence I came, and whither I go. I am one that beareth witness of my self,that I came from the Father, and go to the Father.

Object, But, may some say, Christ saith in Joh. 5. 3. If I bear witness of my self, my witness is not true: so that Christ bearing witness of himself, is not true.

Answ. To this I answer; If Christ bear witness of himself alone, that is, with­out the Father, and not as one sent from the Father; then indeed his witness is nottrue; otherwise it is.

The third thing to be enquired into, is, What the holy Ghost's report is.

The holy Ghost's report, see inHeb. 10. 15.Whereof the holy Ghost also is a wit­ness to us:of which see in vers. 10.By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. See likewise vers. 12.This man, after he offered one sacrifice for sins for ever, sate down on the right hand of God, from henceforth expecting till his enemies be made his footstoole. See vers. 14.For by one offering, he hath perfected for ever them that are sanctified. All which the[Page 89]holy Ghost testifieth. And that inAct. 5. 32.For we are his witnesses of these things, and so is also the holy Ghost, whom God hath given to them that obey him. What doth the holy Ghost witness? See in vers. 30, 31.The God of our Fathers rai­sed up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and for­giveness of sins:of which the holy Ghost is a witness. Now the holy Ghost beareth witnessby cloven tongues, that Christ is exalted. SeeAct. 2. 3, 4, 33.And there appeared unto them cloven tongues like as of fire, and it sate upon each of them. And they were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them utter­ance. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the holy Ghost, he hath shed forth this which you now see and hear.

The fourth thing to be inquired into, is, How the Father, Word, and holy Ghost wit­ness. They witness immediately, that is, without means.

[Page 80] The next thing to be inquired into, is, How the Father, Word, and holy Ghost, are one. They are one in substance, in being; they are one pure essence and person. He doth not say, They agree in One; but, Are One.

If it be thus, Then this may serve to dis­cover what these three Witnesses in Heaven are; they are the Father, Word, and holy Ghost; three immediate, true, and strong Witnesses. It is written in the Law, that the testimony of two witnesses is true; much more the testimony of three. What greater testimony can there be in Heaven, then the testimony of three? the Father bearing testimony of the Son, and the Son of the Father, and the holy Ghost of both; all three witnessing grace and love, to our spirits, that we are theirs, and they ours. Job saith, Also now behold, my witness is in heaven; (speaking of the Father, Son, and holy Ghost in unity) and my record is on high, that is, in the high places, Job 16. 19. It shall be established for ever, as the moon, and as a faithful witness in heaven: Selah: speaking of Davids Throne. So Psa. 37. The witnesses in Heaven are such as are faithful. Now a faithful witness will not lye, Prov. 14. 5, 25.

[Page 81] If it be so, Then desire God to open the Temple of the Tabernacle of the Testimony in heaven to you. Rev. 15. 5. It is said, when the Temple of God was opened in heaven, there was seen in the Temple the Arke of his Testament; and there were light­nings, and voices, and thunderings, and an earthquake, and great hail, Rev. 11. 19. Friends, when God comes to open his Temple in Heaven, then we shall see the Ark of his Testament, and lightenings, and voices, and thunders, and an earthquake, and great hail fall upon the man of sin in us.

If it be so, Then this may serve to disco­ver what the mystery of the Father, Son, and holy Ghost or Spirit is; That they are three, and yet one; one, and yet three: that the Father is one, the Son another, and the holy Ghost another; and yet the same▪ God va­riously come forth. So that Unity brancheth forth it self into Variety, and Variety into Unity: the Father is not limited to Unity, but spreads forth himself into Diversi [...]y.

If it be so, Then this may serve to discover the vanity and blasphemy of those that hold that Christ and the Spirit are meer Creatures, and not the most high God; For it is cleer from what hath been spoken, that they are [Page 92] the most high God in Unity; and the Fa­ther, Son, and Spirit differ not, but in their several makings forth; all are but one, eter­nal, wise, immortal, and invisible Being. And the reason why people fall into such gross absurdities, is, because they are igno­rant of this mystery: He that sendeth, and he that is sent; He that gave the holy Ghost, and the holy Ghost that was given; He that speaketh of himself, and he that speaketh not of himself; He that teacheth, and he that is taught; He that gives, and he that receiveth; He that is the giver, and he that is the gift; He that prayeth, and he that of­fers up prayer, are all but one incomprehen­sible being; and therefore Christ saith of the Father and himself, that they are one: I and my Father are one. Till we come to understand things thus, we shall miss of the truth, and run into a thousand errours.

Thus much for the first verse of the words.

The first thing to be considered in the se­cond verse of the words, is, What earth is, in which the Water, Blood, and Spirit wit­ness.

Earth is the mixt and compounded state [Page 83] of Saints, in which they live in this life; which is an estate part of flesh, and part of spirit; part fleshly, part spiritually: in which state, there is such a lusting and fighting of the spirit against flesh, and flesh against the spirit, that a Saint cannot do many times the things he would, but is led captive into the law of sin.

The second thing to be considered in the second verse of the words, is, Who they are that bear witness on earth. They are three; the Spirit, VVater, and Blood.

But you will ask me, VVhat the Spirit is, what the VVater is, and what the Blood is.

The Spirit is God, and the Lord is that Spirit. Now God is the Spirit (as I said be­fore) in reference to the discovery of truth, and leading into truth: or, he is called the Spirit, in respect of his Omnipresency, or be­cause of its Invisibility: a spirit cannot be seen.

The second thing to be spoken to, is, VVhat the VVater is. It is that which came out of the side of Christ, when one of the souldiers with a spear pierced his side.

The third thing to be spoken to, is, VVhat [Page 84] the Blood is, that beareth witness in earth: It was that likewise which issued out of Christ's side. See both these in Joh. 19. 34.

The next thing to be considered in the words, is, VVhat the VVitnesses testimo­nies in earth are: and in this, there are these three things to be considered:

• 1 VVhat the witness of the Spirit is.
• 2 VVhat the witness of VVater is.
• 3 VVhat the witness of Blood is.
• 4 How they witness.

The first thing to be inquired into, is, VVhat the witness of the Spirit is, or what it testifieth. It testifies of Christ: SeeJoh. 15. 26.But when the Comforter is come, whom I will send unto you from the Fa­ther, even the Spirit of truth which pro­ceedeth from the Father, he shall testifie of me, and make known me:I say, The Spirit testifies of Christ; it witnesseth Christ to the soul.

• 1 It testifies of the sufferings of Christ.
• 2 Of the glory that should follow those sufferings.

First, It testifieth the sufferings of Christ; it witnesseth them to the soul; it makes known what Christ hath suffered, and the fruit of those sufferings; and witnesseth [Page 85] the truth thereof to the soul, 1 Pet. 1. 11.

Secondly, It testifies of that glory which should follow those sufferings. VVhat is the glory? That glory which Jesus Christ is in at the right hand of the Father. VVhat is that? See in Joh. 17. 5. And now, O Fa­ther, glorifie me with thine own self, with the glory which I had with thee before the world was; which was with his own self. Now the Spirit testifies of that glory, and witnesseth it to the soul. There is always glory following after affliction; and the more affliction, the more glory: Our light afflictions, which are but for a moment, are not worthy to be compared with that glory which is to be revealed in us. All which the Spirit testifies.

The next thing to be considered, is, VVhat VVater witnesseth. It witnesseth mysti­cally Sanctification, Purity, VVashing, Cleansing, doing away sin.

The third thing to be considered, is, VVhat Blood witnesseth. It witnesseth Salvation, Redemption, Justification, Life, though in a mystical sence.

Object. But, may some say, How can VVater witness Sanctification, washing, cleansing of the soul? And how can Blood [Page 86] witness Salvation, Justification, and the like, seeing the VVater and Blood of Christ was long since spilt upon the ground?

Answ. I shall answer this, by asking another Question: How did Abel, being dead, speak? Rev. 11. 4.

The fourth thing to be inquired into, is, How the Spirit, VVater, and Blood wit­ness. They witness mediately, that is, by means.

The last thing to be inquired into, is, How the Spirit, VVater, and Blood agree in one. Thus: They witness to one thing: what the Spirit witnesseth, that VVater witnesseth; and what VVater witnesseth, Blood witnesseth; and what VVater and Blood witness, that the Spirit witnesseth, which is love.

If it be thus, Then this may serve to in­form us of this truth, That God hath not left us without three VVitnesses in earth: God would not have us be without three, by reason that he tenders us so much: he knows our frailties, that we are ready to be set up­on by Satan, and to sink in our Spirits for want of VVitnesses: he hath given us three, to confirm us, and establish us, in our mixt state of flesh and blood, lest we should be [Page 87] discouraged, and so faint away in our spi­rits, because of those corruptions and flesh which are within us: he hath given us his own Spirit, and his own VVater and Blood, to bear witness to our souls of loving kindness and mercy, sanctification, pardon of sin, righteousness, and the like.

If it be thus, Then do not say you shall not be Sanctified and made clean: VVater witnesseth Sanctification, and Purity to the soul. Do not say you are not, nor shall be justified, that your sins are not pardoned: Blood speaks it, that your sins are pardoned, and you justified.

If it be thus, Then set to your seals to that which the Spirit, VVater, and Blood testifie: the not receiving what they witness, is the cause of abundance of trouble, and sinkings of the spirit. Listen therefore what VVater and Blood, or rather the Spi­rit in water and blood witnesseth, and it will force you to submit to its testimonies; and those that have received their testimonies, have set to their seals that God is true.

THere are in the first verse of this Psalm, these things to be considered:

First, what is meant by foundation here.

Secondly, whose this foundation is.

Thirdly, where this foundation is.

Fourthly, what the holy mountains are in which the foundation is.

The first thing to be enquired into, is, What is meant byfoundation here. It is meant Christ; he is a Saints foundation, up­on which he builds, or is built.We are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone. It is not any thing that a believer builds upon, but Jesus Christ.As a wise master-builder, (saithPaul) I laid the foundation, Christ: for other foundation can no man lay, then that is laid, Jesus Christ. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, which are false[Page 90]Doctrines and Principles;every mans work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall trie every mans work, of what sort it is▪ If any mans work abide, which he hath built there­upon, he shall receive a reward. If any mans work shall be burnt, he shall suffer loss▪ but he himself shall be saved; yet so as by fire,1 Cor. 3. 10, 11, 12, 13, 14, 15.

The second thing to be enquired into, is, Whose this foundation is. It is God's foun­dation, of God's own laying in the moun­tains: Behold, I lay in Zion for a founda­tion, a stone, a tried stone, a sure founda­tion, Isai. 28. 16. And in another place it is said, that the foundation of God stand­eth sure, 2 Tim. 2. 19.

The third thing to be enquired into, is, Where this foundation is: that is to say, in the holy mountains. What is meant by the holy mountains? SeeDan. 9. 16.O Lord, according to all thy righteousness, I be­seech thee, let thine anger and thy fury be turned away from thy city Jerusulem, thy holy mountain; because, for our sins, and for the iniquities of our fathers, Je­rusalem [Page 91] and all thy people are become a re­proach to all that are about us.And that inJoel 3. 17.So shall ye know that I am the Lord your God, dwelling in Zion my holy mountain: then shall Jerusalem be holy, and there shall be no strangers pass thorow her any more. So that the holy mountain is the CityJerusalem; it'sZion: God hath laid his foundation inJerusalem, inZion, forZion to build upon.

The Lord loves the gates of Zion more then all the dwellings of Jacob.

There are in this verse these things to be considered:

First, what the gates of Zion are. They are those that open into Zion, that give an entrance into Zion, that let us into Zion. It is the property of a gate to let in into some place or other: so the gates of Zion are those which give us an admittance into Zion.

The second thing to be enquired into, is, whatthe dwellings of Jacob are. They are these: They dwelt upon somewhat that was not God; they dwelt upon wickedness, as those that know not God do: seeJob 18. from vers. 6 of this Chapter, to vers. 21.Yea, [Page 92] the light of the wicked shall be put out, and the spark of his fire shall not shine; the light shall be dark in his tabernacle, and his candle shall be put out with him: the steps of his strength shall be straightned, and his own counsel shall cast him down. For he is cast into a net by his own feet, and he walketh upon a snare. The grin shall take him by the heel, and the robber shall prevail against him. The snare is laid for him in the ground, and a trap for him in the way. Terrours shall make him a­fraid on every side, and shall drive him to his feet. His strength shall be hungerbit­ten, and destruction shall be ready at his side. It shall devour the strength of his skin; even the first-born of death shall de­vour his strength. His confidence shall be rooted out of his tabernalce, and it shall bring him to the king of terrours. It shall dwell in his tabernacle, because it is none of his: brimstone shall be scattered upon his habitation. His roots shall be dried up beneath, and above shall his branch be cut off. His remembrance shall perish from the earth, and he shall have no name in the street. He shall be driven from light into darkness, and chased out of the world. [Page 93] He shall neither have son nor nephew a­mong his people, nor any remaining in his dwellings. They that come after him, shall be astonied at his day, as they that went before were affrighted. Surely such are the dwellings of the wicked, and this is the place of him that knoweth not God.Then that inPsal. 55. 15.Let death seise upon them, and let them go down quick into hell: for wickedness is in their dwel­ling, and among them.Now the Lord loves the gates ofZion, the outward part ofZion, the entrance ofZion, more thenJacob's dwellings: he cannot endure dwel­ling places where wickedness is: he cannot endure our dwelling places, that which we dwell and live upon besides God.

Glorious things are spoken of thee, O city of God. Selah.

The things that are to be enquired into in this verse, are these following▪

First, what the city of God is. It is that in which God dwells and inhabits, and takes up his abode: it is Zion, Jerusalem; it is God's people.

The second thing to be enquired into, is, what thoseglorious things are that are [Page 94] spoken of the city of God. SeePsal. 45. 13, 14, 15.The Kings daughter is all glorious within; (which is the Church of Christ:)her clothing is of wrought gold. She shall be brought to the King Christ Jesusin rayment of needle-work: the vir­gins her companions that follow her, shall be brought unto thee. With gladness and rejoycing shall they be brought: they shall enter into the Kings palace;that is, into Christs glory; whosegarments smell of myrrhe, aloes, and cassia, out of the ivory palaces whereby they have made thee glad, vers. 8.Kings daughters were among thy honourable women: upon thy right hand did stand the queen in gold of Ophir, vers. 9. See that inIsai. 33. 20, 21.Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habita­tion, a tabernacle that shall not be taken down: not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken; but there the glorious Lord will be unto us a place of broad waters and streams, wherein shall go no galley with oars, neither shall gallant ships pass thereby.

See Rev. 21. 1. And I saw a new hea­ven [Page 95] and a new earth. This new heaven and earth is a state of righteousness: See 2 Pet. 3. 13. Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness: that is, such heavens and such an earth as is free from all corruption and sin. This new heaven and new earth is spoken of in Isai. 45. 17. For behold, I create new heavens and a new earth; and the former shall not be remembred, nor come into minde. This new heaven and new earth is described there to be such an estate of glory, in which the voice of weeping shall be no more heard, nor the voice of crying, vers. 19. but Jerusa­lem shall be created a rejoycing and a joy, vers. 18. And he who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth; because the former troubles shall be forgotten, vers. 16.

For the first heaven and first earth were passed away: they shall not be remembred, nor come into minde. Which first heaven and earth is that state of things in and under which the Saints are now: Whose voice then shook the earth; but now he hath [Page 96] promised, saying, Yet once more I shake not the earth onely, but also heaven, Heb. 12. 26. God is now a shaking the old heaven and earth, and they begin to fall apace, and to make way for the new heavens and earth.

And there was no more sea: That is, no more troublesomness, confusedness, broils, waves, tempests, and storms. This John saw, and it will shortly be fulfilled.

And I John saw the holy city, new Hierusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. This holy City, new Hieru­salem, is the Church of Christ in her glori­ous triumphing estate. It is therefore said to come down from God out of heaven, be­cause it hath all its newness and holiness from God, and from heaven, by which she is now prepared and adorned for her husband.

And I heard a great voice out of hea­ven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people; and God himself shall be with them, and be their God. Iohn heard a voice from heaven, which called him to behold, see, and take notice, that God would tabernacle in men, [Page 97] make men his tabernacle. He tells Iohn that this his tabernacle is with men; he doth not tell him it shall be with men; but it is already; he dwells himself with the Saints already: intimating unto us this, that it is so in the counsel of God. There is a great deal in that word himself: he dwells in us now by the Spirit: (Ye are the habitation of God by the Spirit:) but he will dwell himself, in his own proper substance, being, and person: God himself shall be with them: He is with us now, but he shall be with us in greater glory: and he will dwell with us: Now he is in us and with us for a while, and then withdraws himself; but then he shall take up his dwelling for ever in our hearts: and we shall be his people: We are his people now; but we shall be so his peo­ple, as that his name shall be written upon our foreheads, that we shall be distinguished from the world: the world shall acknow­ledge us to be his: and he shall be their God: He is their God now, but it shall ap­pear to all then that he is their God.

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the for­mer [Page 98] things are passed away. Here is a fur­ther description of Hierusalem's state. When God comes to dwell among us him­self, when he himself comes to be with us, he will put an end to all our sorrow, and cry­ing, and pains; yea, he will wipe away all our tears; so that we shall weep no more; he will take away death, even that death through fear of which many were all their life-time subject to bondage, Heb. 2. 15. and we shall live for ever in his sight: and the reason is, Because the former things are past away.

And he that sate upon the throne, said Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. Here is Christ upon the throne, calling us to behold that he makes all things new. Friends, Jesus Christ is doing of it, and he will restore his people into a better and more firm estate then they were in in the first Adam; and for the confirmation of this, commandeth John to write it as a thing already done. Things to come, which are decreed in the counsel of God, are as certain as if they were past: for God cannot change nor alter: therefore he saith, I am Alpha [Page 99] and Omega, the first and the last, ver. 6.

Now at the ninth verse he saith, And there came unto me one of the seven An­gels which had the seven vials full of the seven plagues, and talked with me, say­ing, Come up hither; (Here the Spirit of the Lord calls up John above himself, that so he might see and receive the visions of the Lord) I will shew thee the Bride the Lambs wife, that is, the Church of Christ in her glorious estate.

And he carried me away in the spirit to a great and high mountain, which is Christ, that so he might take a view of the spouse of Christ in her glory. Which thing holds forth this to us, that none can take a right view of the new Jerusalem, unless they be taken from earth into heaven. And shewed me that great city, the holy Jeru­salem, descending out of heaven from God, having the glory of God, that is, the light, wisdom, power, beauty, and excellen­cy of God: no less then the very glory of God is the new Ierusalem clothed with. And her light was like unto a stone most precious, even like a jasper stone; which is full of beauty, excellency, and glory. And cleer as crystal, that is, in respect of its [Page 100] bright shining and glistering light▪ And had a wall great and high; which speaks the se­curity, defence, and safetiness of the City. And it had twelve gates; which signifieth this to us, the hardness and difficulty of ene­mies to enter in. And at the gates twelve angels, to keep the gates, that none but the righteous enter in. And names written thereon, which are the names of the twelve tribes of the children of Israel; that is, all the Elect of God, both Jews and Gentiles, that are not Israelites after the flesh, but true Israelites. Which holds forth this to us, that those that are to enter into the Ci­ty, their names are written upon the gates of the City. On the east three gates, on the north three gates, on the south three gates, and on the west three gates. Which holds forth this unto us, That out of all the four quarters of the earth, the Elect shall be ga­thered. See Mat. 24. 31. And he shall send his angels with a great sound of a trumpet; and they shall gather together his elect from the four windes, from one end of hea­ven to the other: or, from the uttermost parts of the earth, to the uttermost part of heaven, Mark 13, 27. And some shall [Page 101] be let in at one gate, and some at another. And the wall of the city had twelve foun­dations; which speaks the sureness of its foundation: and in them the names of the twelve apostles of the Lamb; to signifie unto us, that the ground and foundation of this City is laid upon the doctrine of the Apostles and Prophets, Jesus Christ being the corner-stone. And he that talked with me, had a golden reed to measure the city, and the gates thereof, and the wall thereof. Measuring with Reeds, was a thing of great use, as we read among the Prophets. Because every thing of this spiri­tual Ierusalem is glorious, therefore the mea­suring-reed is said to be of gold. This golden Reed is the Spirit. And the city lieth foursquare: which presents us with this, The fastness and unmoveableness of its stature: for round things are easily rolled and moved aside; but square things are not. Seeing we receive a kingdom that cannot be shaken, let us have grace, whereby we may so serve God, that we may please him, with reverence and fear, Hebr. 12. 28. And the length is as large as the breadth. And he measured the city with the reed, twelve thousand furlongs: the length, and [Page 102] the breadth, and the height of it are equal. The Angel with his golden Reed measureth the square side of the City, both in length, breadth, heighth, and depth of it and findeth each of them to be Twelve thousand furlongs; which after 8 furlongs to the mile, maketh in our account fifteen hundred miles, as some say; and so the whole square of this great City cometh to six thousand miles; which is a great compass; and holdeth forth unto us the great largeness of this City, that there is room enough for all the inhabitants thereof, yea most pleasant and commodious rooms. And he measured the wall thereof, an hundred fourty and four cubits, according to the measure of a man, that is, of the angel: which, after our common account of two Cubits to a Yard, amount unto se­venty and two yards; which is a great thick­ness, even so thick, as no enemy can break in. And the building of the wall of it was of jasper; that is, spotty, greedy, green, and flourishing. And the city was pure gold, without any mixture. Like unto clear glass, pure and glistering. And the foundations of the wall of the city were garnished; beautified and adorned with all manner of precious stones, which were written upon [Page 103] the brest-plate of the High-priests under the Law.

But here we are not to think that the city of God is of such metal and matter indeed, as is here described: but the holy Ghost would give us some taste of it, and, after a sort, shadow out unto us under these things, which are of most esteem amongst men, what the glory and excellency of this new Hieru­lem is.

And the twelve gates were twelve pearls; every gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. All which hold forth to us the braveness, beautifulness, glo­riousness, glistering, and admirableness of the City. If the gates be of Pearl, and the street of gold, then what are the inmost rooms! And I saw no temple therein, as was in the old Ierusalem. For the Lord God Almighty, and the Lamb, are the temple of it. As the City hath no need of the Temple, so it hath no need of the sun, neither of the moon, to shine in it: that is, it hath no need of any light: for the glory of God did lighten it, and the Lamb is the light thereof. God and Christ is all in all there. The kings of the earth do bring [Page 104] their glory and honour into it. Though none of the Kings and Nobles of the Gentiles might be admitted into the old Jerusalem, yet they have free passage into this. And the gates of it shall not be shut at all by day. The gates of this City always stand open for believers to come in, as not fearing enemies. For there shall be no night there. All shall be light. And they shall bring the honour and glory of the nations into it; and throw it down at Christ's feet. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination▪ or maketh a lye, but they that are written in the Lambs book of life. No unclean thing shall enter in here.

Now in Chap. 22. to verse 6. he speak­eth of a pure river of water of life: This River is Christ, who is pure: the Water of this River, is the Spirit, that flows from him, and begets life in us. Clear as crystal. There is no muddiness in it. Proceeding out of the throne of God and the Lamb. Which holds forth unto us, that God in Christ is the original of all our life and hap­piness. In the midst of the street of it, and of either side of the river, was there the tree [Page 105] of life; which is Christ: which bare twelve manner of fruits: Which speak­eth those varieties of pleasures and delights that are in Jesus Christ. And yeelded her fruit every month, as well in summer as in winter: Which speaks this to us▪ the plenty of pleasures and delights that are in Jesus Christ. And the leaves of the tree were for the healing of the nations; to preserve them from all diseases and griefs, sorrow and pain, and sickness. The tree stands not in an out­ward corner of the City▪ but in the midst of the street, and of both sides of the river, that all the Citizens of Jerusalem might freely come unto it, and taste of the fruits of it. And there shall be no more curse. We shall be no more subject to any curse in the heavenly Paradise, as Adam was in the earthly. But the throne of God and the Lamb shall be in it. God shall be on his throne, and the Lamb there. And his ser­vants shall serve him; yea, they shall see his very face, (which Moses could not en­dure the sight of) and be taken with his glo­ry. And his Name shall be in their fore­heads; which shall distinguish them from the world: yea, his Name shall be so seen in their foreheads, that all the world shall take [Page 106] notice of it. And there shall be no night there, and they need no candle, neither light of the sun: for the Lord God gives them light; and they shall reign for ever and ever with the Lord. And he said un­to me, These sayings are faithful and true. And the Lord God of the holy prophets sent his holy angel to shew unto his ser­vants the things which must shortly be done. All which are spoken of the City of God. Selah. And if you look into the 54, 60, 62, 65 of Isaiah, you shall see further what glorious things are spoken of the City of God.

I will make mention of Rahab and Ba­bylon to them that know me.

The first thing to be inquired into in these words, is, WhatRahab is. It isEgypt: SeeIsa. 51. 9.Awake, awake, put on strength, O arm of the Lord; awake as in the ancient days, in the generations of old. Art thou not it that hath cut Ra­hab, and wounded the dragon?SeePsal. 89. 10.Thou hast broken Rahab in pie­ces.Or▪ Rahab may be taken for the har­lot.Heb. 11. 31.By faith, the harlot Rahab perished not with them that be­lieved [Page 107] not, when she had received the spies with peace.

The second thing to be inquired into, is, What Babylon is. It is a great City, Rev. 18. 10. Alas, alas, that great city Ba­bylon.

The third thing to be inquired, is, What Gods making mention of Rahab and Ba­bylon is. It is his making known and dis­covering of Rahab and Babylon.

The fourth thing to be inquired into, is, to whom God will make mention of Rahab and Babylon: and that is, to those that know him; to those that are acquainted with God; that have not an outward cog­nizance of God, but a divine inward know­ledge of him: God will make mention of Rahab and Babylon to them that thus know him. What, make mention of Rahab and Babylon? Why? What is to be seen in Rahab? Is there any thing to be seen that is worth the seeing, in Egypt, where there is nothing but blackness▪ darkness, bondage, cruelty, and the like? Yes, this man was born there. Who is that? Christ. VVhat, Christ born in Egypt, among the Egyptians, where there is nothing but cruelty, dark­ness, and bondage? This is strange. God [Page 108] will make mention of this, to them that know him, as an incouragement to them to believe, notwithstanding their darkness and bondage, that Christ shall be born in them. Or, Rahab here▪ may be taken for the har­lot. If you take Rahab for the harlot, then it is thus: God will make mention of Ra­hab the harlot to them that know him. VVhat, a harlot? Is there any thing to be seen or learn'd from her? Yes; though she was a harlot, yet she obtained mercy; and so it is an incouragement to us. Gods ma­king mention of Rahab the harlot to them that know him, is his letting them see, that she obtained mercy; that so it might be an incouragement to those to whom he makes mention of it, to believe.

I will make mention of Babylon like­wise to them that know me. VVhy, is there any thing to be seen in Babylon, among the Babylonians? Yes: This man was born there. VVhere? In Babylon, among the Babylonians, those sinful persecuting creatures, that held the people of God in captivity: this God will make mention of to them that know him, as an incouragement to them likewise.

[Page 109] Behold, see, take notice. What shall we take notice of? Philistia. What is Philistia? A Country, of which the Phi­listims came. What is to be seen there? This man was born there. Where? A­mong the Philistims that fought against Christ, and were enemies to him.

Behold, see, take notice of Tyre. What is Tyre? A City, Mat. 11. 21, What is to be seen there? This man was born there. What, born in that sinful City? Yes.

Behold, Ethiopia. What was Ethio­pia? A Country, of whom the Ethiopians came, that is, Blackamores. What is to be seen there? This man was born there. Where? Among the Blackamores, those sullied, sinful, black creatures.

So that if Satan makes the question, how Christ can be born in such an Egyptian Ba­bylonish Rahab-like heart as thine is; make mention of Rahab and Egypt, and tell him▪ That this man was born there.

If Satan makes the Question, how Christ can be born in thee, that art so Philistia and Tyre-like; Behold Philistia and Tyre, and tell him, That this man was born there.

[Page 110] If Satan tempt thee with thy blackness and sulliedness▪ and makes thee question whe­ther Christ be born in thee, from thy black­ness and sulliedness; Behold Philista; and tell Satan, That this man was born there.

As it was said ofRahab andBabylon, Philistia▪ Tyre,andEthiopia, Thatthis man was born there: so it shall be said ofZion. And of Zion it shall be said▪ This man, and that man,that is,man and man, the man Christ Jesus, and the manDavid, was born in her.

And the Highest himself shall establish her. God himself shall establish her with grace, shall root her and ground her in him­self, against all winds of Doctrine, tempta­tions, sin▪ and the gates of hell.

The Lord shall count, or, reckon, when he writeth up the people (among the living in Jerusalem▪ Isa. 4. 3. In the writing of the house of Israel, Ezek. 13. 9.) That this man Christ, was born there. Born where? In Zion. Selah. He that hath an ear to hear, let him hear.

As well the singers, as the players on [Page 111] instruments shall be there. Where? In Zion; and shall make sweet and heavenly musick and melody in their hearts to God. What singers and players on Instruments shall be there? Not carnal singers, but such as can sing the song of the Lamb; and not carnal players or carnal Instruments neither, but spiritual.

The Psalmist ends the Psalm with this sweet saying,All my springs are within thee: As if he should say, I am nothing but what I am from thee, thy springs are mine; all my springs of comfort joy, parts, are in thee; and if thou withdrawest them, I die: my lower and upper springs are in thee, my lesser and my greater. Christ saith of his people,A garden inclosed is my sister, my spouse; a spring shut up, a foun­tain sealed▪ a fountain of gardens, a well of living waters and streams, from Le­banon▪Cant. 4. 12, 15.Therefore with joy, shall ye draw water out of the wells of salvation, Isa. 12. 3.Therefore are they before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell a­mong them. They shall hunger no more, [Page 112] neither thirst any more; neither shall the sun light on them, nor any heat: for the Lamb which is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes,Rev. 7. 15, 16, 17.

IN the verses going before, the Prophet Isaiah gives a description of that disco­very that he had of the Lord, and of the time when he had it: the description of his dicovery is part of the first verse, to the fifth: the time when he had this discovery, is set down in the first words of the first verse, which was in the year that King Ʋzziah dyed, 2 Chron. 26. 23. The Prophets dis­covery of the Lord, is as followeth.

I saw the Lord sitting upon a throne; as ready to judge,Psa. 9. 7, 8.But the Lord shall endure for ever: he hath pre­pared his throne for judgement, and he shall judge the world in righteousness; he shall minister judgemen to the people in uprightness.SeeDan. 7. 9, 10.I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the very flame, and his wheeles as burning fire▪ a fiery stream issued and came forth from before him: thousand thousands ministred unto him, and ten [Page 115] thousand times ten thousand stood before him. The judgement was set, and the books were opened.See that inRev. 4. 2▪ 3.And immediately I was in the Spirit, and behold, a throne was set in heaven, and one sate on the throne; and he that sate, was to look upon like a jasper, and a sar­dine;two glistering stones.And there was a rain-bowe round about the throne, in sight like unto an emerald; which holds forth the Covenant of Grace. SeeRevel. 6. 16.And they said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb. And that inRev. 20. 12.And I saw the dead▪ small and great, stand before God: and the books were opened, and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.At vers. 19.And I saw a great white throne, and him that sate on it, from whose face the earth and the hea­ven fled away, and there was found no place for them.

Or, the Throne may be taken thus: A Throne denotes Dignity, Rule, Kingliness, [Page 116] Authority: Sitting holds forth Rest. The words being thus explained, the meaning of them is this: Isaiah saw the Lord sitting up­on the Throne; that is, ruling, reigning, tri­umphing, in a peaceable manner, over his enemies.

High, and lifted up; that is,far above all principalities and powers, might and dominion, and every name that is named, not onely in this world, but that which is to come, Eph. 1. 21.

And his train filled the temple: That is, the skirts of his Robes▪ with which he sate upon the Throne, filled the Temple, that is, the Saints: for they are the Temple of the living God, 1 Cor. 3. 16, 17.

Above it (that is, above the Throne)stood the Seraphims. What are those? An­gels appearing as fire,Psal. 104. 4.Who maketh his angels spirits, his ministers a flaming fire. These stood and attended Christ. SeeDan. 7. 10.Thousand thousands ministred unto him, and ten thousand times ten thousand stood before the Anci­ent of days▪ that sate upon the Throne, whose garments were white as snow.

Each one had six wings: with twain he covered his face; as not able to endure [Page 117] the brightness of Christ's glory; even asMoses did: seeExod. 3. 6.Moreover, he said, I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face: for he was afraid to look upon God. See that likewise in 1King. 19. 11, 12, 13.And he said, Go forth, and stand upon the mount before the Lord. And behold, the Lord passed by, and a great and strong winde rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the winde: and after the winde, an earthquake; but the Lord was not in the earthquake: and after the earthquake, a fire; but the Lord was not in the fire: and after the fire, a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle▪ and went out▪ and stood in the entring in of the cave. Elijahcould not endure the glory of God, and therefore puts a mantle before his face.

And with twain he covered his feet; as abashed in apprehension of their own in­firmities and imperfections, compared with God's incomparable perfection and majestie, Job 4. 18. Behold, he put no trust in his servants, and his angels he charged with folly.

[Page 118] And with twain he did flie: Which speaks their readiness and swiftness to go a­bout God's business,Psal. 110. 20.Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkning unto the voice of his word.

And one cried to another, or,this cried to this, Holy, holy, holy. Their constant employment is praising God. SeeRev. 4. 8.And the four beasts had each of them six wings about them, and they were full of eyes within; and they rest not day and night, saying, Holy, holy▪ holy Lord God Almighty▪ which was, and is, and is to come. The whole earth is full of his glo­ry;or,his glory is the fulness of the whole earth: He fills heaven and earth with his glory: we can look nowhere, but behold glory.Psal. 104. 24, 25.Lord▪ how mani­fold are thy works! in wisdom hast thou made them all: the earth is full of thy riches; so is this great and wide sea.

And the posts of the door moved at the voice of him that cried; and the house was filled with smoak▪that is, the posts of the door of the house or temple moved. The posts are those upon which the door hangs: Their moving was a signe of God's in­dignation. [Page 119] SeeAmos 9. 1.I saw the Lord standing upon the altar, and he said Smite the lintel of the door, that the posts may shake; and cut them in the head all of them▪ and I will slay the last of them with the sword: he that fleeth of them, shall not flee away; and he that escapeth of them shall not be delivered.

And the house was filled with smoak: Another signe of his fierce anger incensed. SeePsal. 18. 7, 8.Then the earth shook and trembled▪ the foundations of the hills moved and were shaken, because he was wroth. There went up a smoak out of his nostrils, and fire out of his mouth de­voured; coals were kindled by it.SeeDeut. 29. 20.The Lord will not spare him but then the anger of the Lord, and his jealousie shall smoak against that man. Or by smoak here is meant darkness: seeRev. 15. 8.And the temple was filled with smoak from the glory of God, & from his power: and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

In this symbolical Vision, Isaiah saw the Lord; and the discovery of the Lord had such an efficacie and power upon his spirit, [Page 120] that he was forced to cry out, that he was undone. So that the words are a fruit of that discovery that Isaiah had of Christ. And there are in them these things to be con­sidered:

First, Here is what Isaiah said when he saw the Lord: Wo is me, or, Wo belongs to me; it is my portion.

Secondly, Here is the reason of that say­ing, Wo is me; and that is, For I am un­done, that is, cut off.

Thirdly, Here is the ground why he said he was undone; which is threefold:

1.Because I am a man of unclean lips; that is, because he was vile.

2.I dwell in the midst of a people of un­clean lips.

3.Because mine eyes have seen the King, the Lord of hosts.

That which we shall raise from the words, is this:

That a true seeing the Lord, is accom­panied with these things following:

First, It undoes a man.

Secondly, It makes him cry out, Wo is he.

Thirdly, It makes him cry out that he is a man of unclean lips.

Fourthly, That he dwells in the midst of a people of unclean lips.

[Page 121] I. First of all, A true discovery of the Lord, undoeth a man; that is, cuts him off from what he is, or can do. As for Sama­ria▪ her king is cut off, as the foam upon the water, Hos. 10. 7. As the foam upon the face of the water is cut off, so is that man cut off and beheaded, that hath seen the Lord. Or, it may be meant that Isaiah was cut off in his own apprehensions & thoughts. Or, the word undone may be taken thus: An undone man is one that hath nothing to live upon of his own; no victuals or cloathes of his own: Friends, to be undone, is to have nothing to live upon of our own; as parts, gifts, righteousness, doing, working, being, thinkings, conceits, self-perswasions, high esti­mation of our selves, fancies, fictions, and the like; but to live upon somewhat of another, which is Christ. There is in a true undoing of a man by the sight of the Lord, these things following:

First, There is a striking of a man down. When God intends good to a soul, the first work that God takes with him, is, he strikes him down stark dead, that he never lives any more to himself, or to sin, or to the devil, but unto God. In this manner Paul was struck down, as he journeyed with letters to Da­mascus: [Page 122] he came neer to Damascus, and suddenly there shined round about him a light from heaven; and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? Acts 9. 3, 4. Much like to this, is that in Rev. 1. 17. And when I saw him, I fell at his feet as dead.

Secondly, A true discovery of the Lord, takes away a man's sight, that he cannot see with his own eyes. Friends, if God intends us good, he will put out our eyes; he will blinde us, that we shall not see in our own light▪ as he did Paul▪ And Saul arose from the earth; and when his eyes were opened, he saw no man▪ but they led him by the hand, and brought him into Damascus. See Acts 9. 8. and 22. 11. We would live and see, but God will destroy our life and sight, if he intend us good.

Thirdly, A true discovery of the Lord, takes away a mans strength and breath. See Dan. 10. 16, 17. And behold, one like the similitude of the sons of men, touched my lips. Then I opened my mouth, and said unto him that stood be­fore me, O my Lord, by the vision my sor­rows are turned upon me, and I have re­tained [Page 123] no strength: for how can the ser­vant of this my Lord talk with this my Lord? for as for me, straightway there remained no strength in me▪ neither is there breath left in me. It takes away our breathing after God, and our strength, our power to do this and that▪ to subdue sin, withstand temptation, and to wrestle with God, ond the like. We are ready to vaunt, and say, This is that which we have done by our might, for the honour of our majestie: but God will, if he intend good to us, con­found our breathings and strength, yea, all that we are, or can do.

Fourthly, A true discovery of the Lord confounds a mans Understanding. See Prov. 30. 1, 2. The words of Agur the son of Jakeh, even the prophecie: the man spake unto Ithiel, even unto Ithiel and Ʋcal. Surely I am more brutish then any man, and have not the understanding of a man. Our understandings are a great hinderance to us, in the knowledge of the things of God; and till our understanding of things be destroyed, we shall not see in­to the truth of things.

Fifthly, A true discovery of the Lord▪ de­stroys our Knowledge, We would and do [Page 124] know things; and no further then things do sute with our knowledge, do we take things to be truth. We make our Knowledge the measure of all Truth. But a true sight of God, will confound it: If once you come to see the Lord▪ then you will say, you have not the understanding of a man; As I was forced to say.

Sixthly, A true sight of the Lord, destroys our Wisdom that makes us wise in our own eyes. We think we are wise, and we need not the wisdom of God, whenas our wis­dom is foolishness. We think we carry our selves wisely: but God will destroy the wis­dom of the wise. We think we are wise to do good, and all other wisdom is nothing to our own: but a true sight of God will put an end to it.

Seventhly, A true discovery of the Lord, destroys all mans Holy walkings: Not that I am against holy walkings, if they be the holy walkings of Christ: it destroyeth all that a man hath trusted in, and put confi­dence in, beside the Lord; all his natural faith and hope of being saved; all his speak­ings, pride, selfishness, and the like.

II. A true sight of God doth not onely undo a man, but discovers sin to him, and [Page 125] makes him cry out, that he is a sinner, that he is a man of unclean lips, that he hath sin­ned against the Lord: Against thee, thee onely have I sinned, and done this evil. It makes a man abhor himself: I have heard of thee by the hearing of the ear, but now mine eye hath seen thee; where­fore I abhor my self, and re pent in dust and ashes, Job. 42. 5, 6.

III. A true sight of God, makes a man cry out that he dwells among a sinful people: O it is a wicked people among whom I dwell and live! It makes him cry out of their sinfulness. A soul that hath seen God, cries out of sin▪ whereever he sees it; and of his dwelling in the tents of Sechem. It doth not onely make a soul cry out that he is a man of polluted lips, but makes him ac­knowledge, that the people among whom he dwells are sinful. A man that hath seen the Lord, will not onely cry out that he himself hath sinned, but that those among whom he dwells have sinned.

IV. A true sight of God makes a man cry out, Wo is him: wo and destruction be­longs to me, for I am undone▪ I am a man of polluted lips, for I have seen the Lord. Friends, if once you come to see the Lord, [Page 127] then you will cry out▪ Wo is you, wo is you, we are undone▪ we know not what to do; How shall we do to be saved?

Then flew one of the Seraphims unto me: That is▪ one of the fiery Angels, at the command of God. See Psal. 103. 20. It is said, It flew: It speaks the swiftness with which it went to Isaiah; it speaks the haste that it made to him, Isaiah being in an un­done state. Having a live coal in his hand▪ This Seraphim did not fly empty to Isaiah, but it had in his hand a live coal; it came with somewhat to enliven and comfort I­saiah in this state. But what is this live coal? And whence had the Seraphim it? This live coal is the Spirit: And the Seraphim, had taken it with the tongs from off the altar: which Altar, in the type of it, was the Altar of burnt offerings, where the fire never went out, and upon which the fat of the Peace-offerings was burnt: See Lev. 6. 12. The Antitype of which Altar is Christ: so that the Seraphim had it from Christ. The tongs are that with which he took the coal from off the Altar. And he laid it upon the prophets mouth; or▪ caused it to touch the Prophets lips. And said, Lo, this hath [Page 126] touched thy lips, and thine iniquity is ta­ken away, and thy sin purged. The coal touching the Prophets lips, is nothing but a secret perswasion by the Spirit, that his ini­quity was done away. God no sooner strikes a man down dead, and undoes him, but he sends a Seraphim with a live coal, to tell him good news, that his sins are pardoned, and his iniquities are done away.

If it be thus, Then this may serve to dis­cover a true sight of the Lord from all false sights of him. Friends, if it be a true sight of the Lord that you have had, then it hath undone you, taken away your Strength, Breath▪ Understanding▪ Knowledge, Wis­dom, Light, Life, &c. It hath robbed you of all yours, made you a meer beggar, so that you have nothing of your own to trust to▪ feed and live upon: It hath stricken you stark down dead; dead to every thing of your own and of the worlds, and alive to God: it hath crucified you, slain you, that you no more live▪ but Christ lives in you: it hath forced you to cry out, Wo is you, wo is you; for you are of unclean lips, and you dwell among a people of unclean lips. He that hath an ear to hear▪ let him hear.

If it be so, Then do not cozen and cheat [Page 128] your own souls: do not say you have seen, when you have not seen him. VVhat, have you seen the Lord, and are not dead, and are not undone? VVhat have you seen the Lord, and are alive? Do not lye. I beseech you, let not a deceived heart lay hold on you; do not feed on lyes, in this respect. If you have not seen him, speak the truth, and do not decieve your own souls: if you have seen him, he hath stricken you down dead. If you say you have seen him, & are yet alive, then I know not what seeing of him is.

If it be so, Then this may serve to discover the goodness of God, that when he hath struck a soul down dead, and took away his life from him, undone him, forced him to cry out that he is undone, and that wo, wo is he, for he is a man of uncircumcised lips, and dwells among a people of unclean lips; yet, that God should not suffer that man to be swallowed up in despair, but should cause to flie one of his Seraphims unto him with a live coal in his hand, and to lay it upon his mouth, to put life into him, and say, Lo, this hath touched thy lips, and thine ini­quity is taken away▪ and thy sin purged; and should say▪ O man greatly beloved, fear not; peace be unto thee: be strong, [Page 129] yea, be strong; As he did to Daniel, Dan. 10. 19. This is admirable.

If it be so, Be not afraid to be undone, to lose your Life, Light, Breath, Understanding, Knowledge, Wisdom, and Strength. O it is sweet, sweet: do not think much, though God by the discoveries of himself to you, rob you of all you have▪ leave you a begger. Be not afraid of the discoveries of sin; do not fear that you shall be swallowed up in de­spair, if God should discover your self and sin to you: so soon as ever he hath discover­ed sin to you, undone you, taken away your life, he will send a Seraphim with a live coal in his hand, a coal that hath life in it, and will lay it upon your mouth, and say to you, This hath touched thy lips, and thine ini­quity is taken away, and thy sin purged, Thou art greatly beloved; fear not; peace be unto thee; be strong; and so fetch life in thee again, keep thee from sinking in spirit, and being swallowed up in despair. And you shall no more live your own life, but for ever live the life of God; And you shall no more understand and know things, and see things in your own understanding knowledge, and light: but in the understanding, knowledge, and light of God: you shall do nothing in [Page 130] and by your own strength and wisdom, nor breathe after God in your own breath: but you shall do all things in the strength and wisdom of God, breathe after himself in the breath of God. Selah.

If it be so, Beg of God a discovery of Christ upon the throne; of a risen Christ; that it may undo you, take away your Life, VVisdom▪ Strength, Understanding, Know­ledge, Light, Strength. It is a sweet thing to be undone, to be stript of all a man hath, to lie naked before God; and we to have nothing and be nothing of our own, but to have all and be all in God: it is the greatest work God can do for a soul, and it is the greatest mercy God can shew to a soul.

If it be so, Then O that I had a discovery of a risen Christ, of Christ upon the throne, saith the soul. Do you know what you de­sire, what you ask for? Are you contented to be undone, to lose all that you have and are? Are you willing to have all burnt up in you by that fiery flame that issueth out of Christs mouth? Then he will manifest him­self to you, and you shall know the Lord in­deed and in truth, in your souls.

THe words are a Prophecie of what shall be in the later days, and of the time in which shall be that which is prophesied of. [Page 132] What shall be, are these things following.

First,There shall be upon the bells of the horses, Holiness unto the Lord.

Secondly,The pots in the Lords house, shall be like the bowls before the altar.

Thirdly,Every pot in Jerusalem and in Judah, shall be holiness unto the Lord of hosts.

Fourthly▪ All they that sacrifice, shall come and take of them, and seethe therein.

Fifthly,In that day, there shall be no more the Canaanite in the house of the Lord of hosts.

Sixthly, The time when all these things shall come to pass▪ will be, In that day.

There are in the first verse of the words, these things to be considered:

First▪ what the bells of the horses are.

Secondly, what the meaning of that say­ing is, There shall be upon the bells of the horses▪ Holiness unto▪the Lord.

Thirdly▪ what the Lords house is.

Fourthly, what the pots in the Lords house are.

Fifthly▪ what the altar is.

Sixthly, whatthe bowls before the al­tarare.

[Page 133] Seventhly, in what sence the pots in the Lord's house shall be like the bowls before the altar.

The first thing to be enquired into, is, What the bells of the horses are. They are the bridles of the horses, which govern, rule, and command the horses. Bridles are such, that are put into the horses mouthes, to restrain them.

The second thing to be enquired into, is, What the meaning of that saying is, There shall be upon the bells of the horses, Holiness unto the Lord. The Prophet having spoken before, of the horses overthrow, and other cattel of the enemies, (see v. 15.) he addeth, to make up the measure, That all their spoils, even the very deckings of their furniture, should be consecrated to God, to make uten­sils for his service. The meaning is, God shall convert to his service, in his Church, all such things as before were employed a­gainst him. See this interpretation further cleared, in Isai. 23. 17, 18. And it shall come to pass, after the end of ten yeers, that the Lord will visit Tyre, and she shall turn to her hire, and commit fornication with all the kingdoms of the world upon [Page 134] the face of the earth: and her merchan­dise and her hire shall be holiness to the Lord; it shall not be treasured, nor laid up: for her merchandise shall be for them that dwell before the Lord, to eat suffici­ently, and for durable cloathing. Her hire shall be holiness unto the Lord; that is, shall be converted to the service of God, which was before employed against God. Or, the meaning of that saying, There shall be upon the bells of the horses, Holi­ness unto the Lord, may be this: There shall be holiness seen upon mean things poor things comparatively, as a Bridle is: A man shall look nowhere, but he shall see Holiness writ­ten, yea, upon the most contemptible things: If a man look behinde him, or before him, or on either side of him, he shall see Holi­ness, that is▪ he shall see somewhat of God in every thing in the world; shall see Holi­ness in mount Zion: though mount Zion now seems to be that she is not, black, un­holy, yet there shall be Holiness seen there: for it shall shine forth, and all the world shall see it: See Obadiah vers. 17. Ʋpon mount Zion shall be deliverance, and there shall be holiness. As there is writ­ten Holiness upon the brestplate of our high-priest [Page 135] Christ Jesus: so shall there be Holi­ness written upon us, upon mount Zion; and it shall be visible too, as it is in our Head, and as it was in the High-priest under the Law: See Exod. 39. 30. And they made the plate of the holy crown of pure gold, and wrote upon it a writing like to the ingraving of a signet, Holiness to the Lord, or of the Lord. And as holiness was ingraven upon the Brestplate of the High-priest under the Law: so it shall be upon us. Consider that in Joel 3. 17. So shall ye know that I am the Lord your God, dwel­ling in Zion, my holy mountain. Zion is holy, but the world sees it not, and therefore the world speaks evil of Zion. Then shall Je­rusalem be holy, or holiness; and there shall be no stranger pass thorow her any more. God looks upon Jerusalem to be holy, now; but when there shall be no stranger pass thorow her, then she shall be more ho­ly; then she shall be visibly holy; holiness shall so break forth in her, that the world shall acknowledge her to be holiness to the Lord.

The third thing to be enquired into, is, What the Lords house is. It is Zion, it is Jerusalem: the Lords house are those in [Page 136] whom he dwells; and they are his peo­ple.

The fourth thing to be enquired into, is, What the pots in the Lords house are. The pots in the letter, were those that were made use of under the Law, and were made of brass. SeeExod. 38. 3.He made all the vessels of the altar, the pots, and the shovels, and the basins, and the flesh­hooks, and the fire-pans, all the vessels thereof, made he of brass; and they were such in which they sod the holy offerings.See 2Chron. 35. 13.And they rosted the passeover with fire, according to the or­dinance; but the other holy offerings sod they in pots, and in caldrons, and in pans, and divided them speedily among the peo­ple, and afterwards they made ready for themselves and the priests, because the priests the sons of Aaron were busied in offering of burnt offerings.See that inEzek. 46. 22, 23, 24.In the four cor­ners of the court, there were courts of fourty cubits long, and thirty cubits broad; these four corners were of one measure: and there was a new building round about in them, round about them four: and it was made with boyling­places [Page 137] under the rows round about. Then said he unto me, These are the places of them that boil, where the mi­nisters of the house shall boyl the sacrifice of the people.So that you see the pots in the letter were those in which the Sacrifices of the people were to be boiled. The pots in the mysterie, are those Divine discove­ries and manifestations of Christ, in which the spiritual Sacrifices of the Saints are and shall be boyled. That they are the discoveries of Christ that fit a Sacrifice to be offered to God, seeMal. 3. 2, 3, 4.But who may abide the day of his coming, and who shall stand whon he appeareth? for he is like refiners fire, and like fullers soap; and he shall sit as a refiner and purifier of silver; he shall purifie the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness: then shall the offering of Judah and Je­rusalem be pleasant unto the Lord▪ as in the days of old, and as in former yeers.

The fifth thing to be enquired into, is, What the Altar is. The Altar is Christ.

[Page 138] The sixth thing to be enquired into, is, What the Bowls before the Altar are. The Bowls, in the letter, were those in which was put the blood of the Sacrifice, and of Sprinkling. See 2 Chron. 4. 8. Exod. 29. 20. Levit. 4. 6. Levit. 9. 8, 9. Or, the Bowls in the letter were those in which they put fine flour mingled with oil, for a meat­offering: See Numb. 7. 13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79. The Bowls in the spiritual interpretation, are the Saints, in which the blood of sprinkling is. The pots in the Lords house shall be like the Bowls before the Altar, in this respect, that is to say, for multitude; as it was in the letter: see 2 Chron. 4. 8. He made also ten tables, and placed them in the temple, five on the right side, and five on the left: and he made an hundred basins, that is, bowls of gold. Now the pots were not so many. It speaks the ma­nifold discoveries of God that shall be in the later days to his people. Or, it speaks this, that is to say, The multiplicity of spiritual services that shall be offered to God in the later days.

The things that are to be enquired into [Page 139] in the last verse of the words, are these fol­lowing.

First, what Judah and Jerusalem are.

Secondly, what every pot in Judah and Jerusalem is.

Thirdly, how and in what sence it shall be holiness to the Lord of hosts.

Fourthly, what is meant by the Canaan­ite.

Fifthly, when these things shall come to pass.

The first thing to be spoken to, is, What Judah and Jerusalem are. Judah was one of the twelve Tribes: see Revel. 7. 5. Hierusalem is the Saints of the most High, the Lambs wife.

The second thing to be spoken to, is, What every pot in Judah and Jerusalem is. It is the same as the pots in the Lords house are: Every pot, that is, every discovery of Christ, that purifies every Sacrifice, and makes it fit to be offered up to God.

The third thing to be spoken to, is, How and in what sence every pot in Judah and Jerusalem shall be Holiness to the Lord. The meaning is, It shall be of a holy use to the Lord of hosts, that is, of Armies. [Page 140] But of what use? To purifie and make fit Sacrifices to be put up to him. Or▪ it may be taken thus: every discovery of Christ shall be holy to the Lord; that is, there shall be written upon every discovery, Holiness: for those are truest discoveries, that have Holiness written upon them. Sclah. And all they that Sacrifice shall come and take of them, that is▪ of the discoveries, and seethe there­in: they shall boyl their Sacrifices in the discoveries and manifestations of Christ, and so make them pure Sacrifices, to be offered up to God, Mal. 1. 11.

The fourth thing to be spoken to, is, What is meant by theCanaanite. TheCanaanite may be meant theMerchant: he seems to have a special relation to the abuse of Mer­chandising and selling, which was used in the Temple: SeeJoh. 2, 15.And when he had made a scourge of smallcords▪ he drave them all out of the temple, and the sheep and the oxen and poured out the changers mony, aud overthrew the tables,Mat. 21. 2. Or, by theCanaanite may be meant the un­clean, person: SeeIsa. 35. 6.And an high­way shall be there, and a way; and it shall be called the way of holiness: the unclean shall not pase over it.See Rev. 2. 27.And [Page 141] there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination or maketh a lye.God will so purifie his people, that there shall be no unclean thing in them; but they shall be ho­ly and unblameable before him.

The last thing to be spoken to, is, When all these things shall come to pass; and that is, In that day. What is meant by that day? The day of Gods coming: See Zech. 14. the latter part of vers. 5. Then shall these Prophecies be fullfilled, when Jesus Christ shall appear the second time without sin, to salvation.

If it be thus, Then this may discover what shall be in that day; there shall be holiness written upon every thing: we shall see some­what of God in every thing, even in the meanest things. And those things that have been made use of against the Lord, shall be turned into an holy use: they shall be holi­ness unto the Lord. The pots in the Lords house shall be like the bowls before the Al­tar: there shall be multiplicities of discove­ries of Christ; that is, abundance of disco­veries of Christ in the latter days: Every pot in Jerusalem shall be holiness unto the Lord; there shall be holiness written upon every [Page 142] discovery of God: they shall come and boyl their Sacrifices in these discoveries of God: there shall no Merchant, no unclean thing, be in Zion, in Jerusalem, but all shall be pure, and nothing shall hurt nor destroy in Gods holy mountain. So that Zion shall be a peaceable and pure estate.

If it be so, This may serve to discover what Zion, the Lords house, is. It is not a Stone­walled house, such as your meeting-places are: the Lords house is his People, in whom he dwells: the the foundation of this house, is Christ; it is founded upon a sure Rock, that the winds and storms of corruptions and temptations cannot shake it. The Lords house is a spiritual building, built by himself, to be the habitation of himself by the Spirit.

If it be thus, Then this may serve to in­form us of those pure Sacrifices that shall be offered up to God in the latter days. Now, our Sacrifices are full of dross and mixture of somewhat of our own; but then, they shall be clean: that which shall make them clean, shall be those great and large discove­ries of God that then will be. Now, we are troubled and perplexed that we cannot offer up better Sacrifices then we do, to God, that we cannot worship him as we would [Page 143] do, in Spirit and in truth; but then, we shall worship in the pureness of the Spirit.

If it be so, Then this may serve to disco­ver true discoveries of Christ, from false. VVhat a many rotten pretended discoveries of Christ we and others have had! O how we have entertained falshood instead of truth, and lived upon it! But a true discove­ry of Christ, hath this Motto written upon it, HOLINESS TO THE LORD. If your discoveries of God bring not along with them holiness, they are delusions of Satan: if any discoveries of God come with holiness engravened upon them, receive them.

If it be so, Then this may serve to over­throw that doctrine that is newly sprung up; which is, that there shall not be Sacri­fices offered up to God in the new Jerusa­lem-state. That there shall be, it is cleer from what I have said: Onely there shall be this difference; more purer Sacrifices shall be offered up then, then now there are: then shall the offerings of Judah and Jerusalem be more pure and pleasant to the land. And that the words here speak of the new Jeru­salem-state, it appears by the last verse: There shall be no more the Canaanite in the land; of which thing John speaks of, when [Page 144] he speaks of the new Jerusalem-state, in Rev. 21. 27.

Quest. But, may some say, It will be a long while before what you have said will come to pass.

Answ. To this I answer, It will come to pass in that day; and how soon God may come, we know not: he may come present­ly, and deceive many, for ought that we know.

Secondly, I say this, that all the promises of Christ are yea and amen in Christ; and we are not to look upon prophecies and promises as altogether at a distance, and to be fullfilled hereafter; but [...]gh, and fulfil­led in Christ.

IN the first Verse of this Chapter, the Pro­phet speaks of the coming of the day of the Lord: Behold, the day of the Lord cometh, saith he: Behold; as if he saw it, and therefore called upon them to see it: and tells them, that their spoil shall be divided in the midst of them. He bids them be­hold and take notice of the coming of the day of God, lest it should come upon them unawares. He gives them the reason why he would have them take notice of the coming of the day of God: For I will ga­ther all nations against Jerusalem to bat­tel, and the city shall be taken, and the houses rifled, and the women ravished. Here he speaks of the ruine of Jerusalem. And half of the city shall go forth into captivity. Here he speaks of leading one half of the City into Captivity. And the residue of the people shall not be cut off [Page 147] from the city. Here, he would save a remnant that should possess and enjoy those glorious things prophesied of in this Chapter. Then shall the Lord go forth, and fight against those nations: or, as it is in the margine of some Bibles, in the middle, or among those nations gathered together a­gainst Jerusalem; not as an enemy, but helper. And he shall fight as when he fought in the day of battel for Gideon, Judg. 7. 22. God setting every mans sword against his fellow; and as at the red-sea, causing his enemies to be drowned in the sea, and his people to go over dry-foot. And his feet shall stand in that day upon the mount of Olives which is before Jeru­salem on the east. God would fight upon that mount against Jerusalem. Or, it may be taken thus: By this manner of speech the Prophet sheweth Gods power and care over his people, and how he will as it were by miracle save them. And the mount of O­lives shall cleave in the midst thereof, to­ward the east, and toward the west; and there shall be a very great valley: and half of the mountain shall remove toward the north, and half of it toward the south, so that there shall be a very great valley; [Page 148] insomuch that out of all the parts of the world they shall see Jerusalem, which was before hid with this mountain. This is to be understood of spiritual Ierusalem, the people of God. See Isai. 66. 23. And it shall come to pass, that from one new moon to another, and from one sabbath to ano­ther, shall all flesh come to worship before me, saith the Lord. And ye shall flee to the valley of the mountains: All you be­lievers shall run unto the people of God, to be safe from the destruction of Ierusalem. Or it may be taken thus: The Prophet speaketh of the hypocrites, that could not endure the presence of God, but should flee into all places where they might hide them­selves among the mountains. For the valley of the mountains shall reach unto Azal; that is, to the place he separated for his peo­ple; which the word Azal signifieth. Yea, ye shall flee, like as ye fled from be­fore the earthquake in the days of Ʋz­ziah king of Iudah; which fleeing was with fear and trembling. And the Lord my God shall come, and all the saints with thee. Because they did not credit what the Prophet said to them, he turneth to God, and comforteth himself, in that he knew [Page 149] these things should come to pass, and saith, And the Lord my God shall come, and all the saints with thee, to perform this. The Prophet speaks to the Lord, as his God, and can claim an interest and propriety in him▪ as his; as the Psalmist in many places of the Psalms doth: Thou art my God, and I will praise thee. Oh how sweet a thing it is, when a soul can claim an interest in God, and can say, Thou art my God, The Lord my God shall come! The Prophet cannot onely claim an interest in the Lord, as his God; but he can command God; He shall come: he had power with God, as Iacab had over the Angel. Friends, what an excellent thing it is, for a soul to command God, to have power with God for any thing; to subdue sin, repel a temptation, conquer the devil! A believer hath this pri­viledge and power; he may command the Lord, as his God, for things to come, things concerning his sons, or the work of Gods hands; and he will be commanded by him. See Isai. 45. 11. And there was no day like that, before it, or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel. See this in Iosh. 10. 14. And this is the confidence [Page 150] that we have in him, or concerning him, that if we ask any thing according to his will, he heareth us: and if we know that he hear us, whatsoever we ask, we know that we have the petition that we desired of him, 1 Joh. 5. 14, 15. And whatso­ever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it, Joh. 14. 13, 14. And in that day ye shall ask me nothing: Verily, verily, I say▪ unto you, Whatsoever ye shall ask the Father in my name, he will give it you, Joh. 16. 23.

The Lord my God shall come. There are three sorts of the coming of Christ, in Scripture.

First, There was a coming of Christ in flesh.Great is the mystery of godliness, God manifested in the flesh, 1 Tim. 3. 16.Who verily was fore-ordained before the foundation of the world, but was mani­fested in these last times for you,1 Pet. 1. 20.But we have not followed cun­ningly-devised fables, when we made known unto you the power and coming of our Lord Iesus Christ; but were eye-wit­nesses of his majestie.See this in 2Pet. [Page 151] 1. 16. Now this coming of Christ was tofinish transgression, and tomake an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righteousness, Dan. 9. 24.

Secondly, There is a coming of Christ in Spirit. SeeIoel 2. 28, 29.And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh; and your sons and daughters shall prophesie, and your young men shall see visions, and your old men shall dream dreams. See that likewise inZech. 12. 10.And I will pour out upon the house of David, and upon the inhabitants of Ieru­salem, the spirit of grace and of supplica­tion; and they shall look upon me, whom they have pierced, and they shall mourn for him, as one mourneth for his onely son, and shall be in bitterness for him, as one that is in bitterness for his first-born.Now all this was fulfilled in part, inAct. 2. 2, 3. and is yet to be fulfilled. And the end of his coming thus, was, toconvince the world of sin, of righteousness, and of judgement. SeeIoh. 6. 9, 10, 11. and to teach his disciplesall things, and tobring all things to their remembrance. See [Page 152] Ioh. 16. 26. and totestifie of Christ to them, and toguide them into all truth; and many other things.

Thirdly, There is a third appearance of Christ, which is his appearance the se­cond time, without sin▪ unto salvation, unto them that wait for him, Heb. 9. 28. Which coming of Christ, is the last com­ing of Christ; of which I do intend now to speak.

My God shall come. I can say boldly, as well as the Prophet My God shall come, (blessed be his holy Name:) I can com­mand him, and he will be commanded by me. And not onely My God shall come, but Your God shall come. He is not onely the Prophet's God that shall come▪ but My God, Our God, Thy God, and Your God which shall come. What, my God? Yes: seeIsai. 35. 3, 4.Strengthen ye the weak hands, and confirm the feeble knees: say to them that are of a fearful heart, that is, of an unbelieving heart, or hastie heart,Be strong fear not: behold, your God will come: your God that you seek for, and wait for, will come, and he shall come. What, to me? Yea, to a hastie heart. But he will appear to my shame.[Page 153]No, to your joy and comfort. SeeIsa. 40. 10.Behold, the Lord God will come. Be­hold; as if he saw him coming.Isa. 66. 11.Behold, the Lord will come, will indeed come.The vision is for an appointed time; wait for it, it will come, it will surely come, it will not tarry, Habb. 2. 3.Sing and rejoyce, O daughters of Zion: for lo, I come, and will dwell in the midst of you, Zech. 2. 10.Say unto the cities of Jerusa­lem, Behold, your God,Isa. 40. 9.Let the fields be joyful, and all that is therein: then shall all the trees of the wood rejoyce before the Lord; for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the peo­ple with his truth,Psal. 96. 12, 13.

Quest. But how shall he come?

Answ. See that inPsal. 50. 3.Our Lord shall come, and shall not keep silence. I have a long time, (saith God)holden my peace, I have been silent, I refrained my self; now will I cry like a travelling woman, I will destroy and devour at once. The Lord shall go forth like a mighty man; he shall stir up jealousie like a man of war; he shall cry, yearoar: he shall prevail against his enemies, Isa. 42. 14. 13.A fire shall [Page 154] devour before him;which is himself: SeeDeut 4. 24.For the Lord thy God is a con­suming fire, even a jealous God: under­stand therefore▪ this day, that the Lord thy God is he which goeth over before thee: as a consuming fire he shall destroy them, and he shall bring them down before thy face; so shalt thou drive them out, and de­stroy them quickly, as the Lord hath said unto thee,Deut. 9. 3.And it shall be very tempestuous round about him. Who shall stand when he appeareth? for he is like the refiners fire, and he shall sit as a refiner and purifier of gold, Mal. 3. 2 3. Consi­der that inIsa. 35. 4.Your God will come with vengeance, even God with a recom­pence will come and save you.This Scri­pture holds forth the coming of Christ two manner of ways.

First, He will come with a vengeance a­gainst all our sins, and temptations, and di­vel; and save us from them all.

Secondly, He will come with a recom­pence: he will come with a reward for all those sufferings that we have endured from sin, men, and Satan: he will reward us for all our sufferings. Or it may be taken thus: He will come with a recompence; he will re­ward [Page 155] with destruction all our enemies: for the Lord is our Judge, the Lord is our Lawgiver▪ the Lord is our King; he will save us, Isa. 33. 22. And then that in Isa. 41. 10. The Lord will come with a strong hand▪ or against the strong with a mighty hand▪ or mighty power, against his ene­mies against our corruptions; and his arm shall rule for him. The strength of a man is in his Armes; so Gods strength is in his Armes: Gods Armes shall rule for him: Behold, his reward is with him, and his work (or recompence) before him. Con­sider that in Isa. 66. 15. Behold, the Lord will come with fire; and with his Chari­ots like a whirlwind (that is, he will come swiftly and fiercely) to render his anger with fury upon his enemies, and his rebuke with flames of fire: that is, with the scorch­ing burnings of himself.

We shall further illustrate the coming of Christ by these things.

First▪ He shall come in a cloud.

Secondly▪ He shall come in the clouds.

Thirdly▪ He shall come with clouds▪

Fourthly, He shall come with his Saints and Angels.

First, He shall come in a cloud. See [Page 156] Luke 21. 27.And then shall they see the Son of man coming in a cloud. What cloud? In a cloud of darkness. As he went up in a cloud, so he shall come down in a cloud: in the same manner that he went up, in the same manner he shall come down. SeeAct. 1. 11.Which also said, Ye men of Galilee, why stand ye gazing up into hea­ven? This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into hea­ven. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and re­main, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord▪1 Thes. 4. 16, 17.

Quest. But, may some say, You hold the personal reign of Christ.

Answ. Yes: but I do not hold it as ma­ny hold it: I hold that he shall come per­sonally, and reign; but yet spiritually, with spiritual flesh and blood, with a glorified body; and what that is, I know not.

Object. But shall not he come and reign, [Page 157] with that very flesh and body which he had at Ierusalem?

Answ. No. My reason is: For thou sowest not that body which shall be: that which shall be, is changed, metamorpho­sed.

Object. But some will say,How are the dead raised? and with what body do they come?

Answ.Thou fool, that which thou sow­est is not quickned, except it die; and that which thou sowest, thou sowest not that body that shall be▪ but bare grain, it may chance of wheat, or of some other grain; but God gives it a body, as it hath pleased him, and to every seed his own body,1 Cor▪ 15. 35, 36, 37, 31.Selah.

Secondly, he shall come in the clouds. See Matth. 26▪ 64. Jesus said unto them, Thou hast said. Nevertheless I say un­to you, Hereafter shall ye see the Son of man sitting on the right hand of power, which is the Father, and coming in the clouds of heaven. What are these clouds? They are clouds of darkness: Psal. 97. 2. Clouds and darkness are round about him, and he maketh the clouds his chariot, Psal. 104. 3. Clouds of darkness are [Page 158] Christ's Chariot, in which he will come riding into the world, and into the spirits of his people. He shall come in this Chariot two manner of ways:

First, he shall come with Power: he shall come with power into the world, and the spirits of his people: they shall feel his power: he will come with majestie, and as one that hath authority: he willbeat down the mountains, and every thing that lies in opposition to him; the lofty looks of men and women shall he humble, and the haughtiness of them shall he bow down: then every one that is prond, lofty, and lifted up, shall he bring lowe; all the tall cedars of Lebanon, that are high and lift­ed up, and all the tall oaks of Bashan, and all the high hills, and the high towers, and fenced walls, and the ships of Tarshish, and pleasant pictures; and the idols shall he utterly overthrow and abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and the glory of his majestie, when he ariseth to shake terribly the earth: and then shall they cast their idols of silver and gold, which they have made every one for himself to worship, to the [Page 159] moles, and to the bats, to go into the clefts of the rocks, and into the tops of the rag­ged rocks▪ for fear of the Lord, and for the glory of his majesty.

Secondly, he shall come in great Glory; that is, huge▪ vast glory, that shall dazzle the eyes of all people: he shall come in such glory as shall scorch the men of the earth: he shall come in the brightness of himself, which shall astonish all flesh.

Thirdly, he shall come with clouds. See Revel. 1. 7. Behold, he cometh with clouds, and every eye shall see him, and they also which pierced him; and the kinreds of the earth shall wail be­cause of him. Even so. Amen. Clouds of darkness shall usher him in into the world, and all shall see him; and those that have pierced him, shall cry out because of him.

Fourthly, he shall come with his Saints and Angels.

First, he shall come with his Saints:My God shall come, and all his Saints with him. And Enoch also, the seventh from Adam, prophesied of these, Behold, the Lord cometh with ten thousand of his saints, Judevers. 14.To the end he [Page 160] may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Iesus Christ with all his saints,1 Thes. 3. 13.

Secondly, he shall come with his Angels likewise.The chariots of God are twen­ty thousand, even thousands of angels: the Lord is among them as in Sinai, in the holy place,Psal. 68. 17.For the Son of man shall come in the glory of his Father, with his angels, Matth. 16. 27.And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels. 2 Thess. 1. 7. As clouds and darkness shall usher him in, so Saints and Angels shall be his guard to wait upon him, in his coming.

I shall further hold forth the coming of Christ, these manner of ways following; and then shew you the end of his coming.

First, he shall come in the glory of his Father.

Secondly, he shall come in the glory of Himself.

Thirdly, he shall come in the glory of his Angels.

First, he shall come in the glory of his Father, cloathed with his Fathers glory, clad[Page 161]with his riches, grace, and good will; filled with his fulness. SeeMar. 8. 38.Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he comes in the glory of his Father.

Secondly, he shall come in his own glory, which is God himself.Father, glorifie me with thine own self, which iswith the glory I had with thee before the beginning of the world, Joh. 17. 5.The Lord possessed me in the beginning of his way, before his works of old: I was set up from everlast­ing, from the beginning, or ever the earth was,Prov. 8. 22, 23.In the beginning was the Word, and the Word was with God, and the Word was God, Joh. 1. 1. He shall come with the fulness of the Godhead in him,Col. 2. 9. he shall come with a ful­ness of grace and truth,Joh. 1. 14.For it pleased the Father that in him all fulness should dwell, Col. 1. 19. With all his fulnhss he shall come.

Thirdly, he shall come in the glory of his Angels, cloathed with the Angelical glory. But what is the glory of Angels? See Heb. 1. 7. And of the angels he saith, [Page 162] Who maketh his angels spirits, and his ministers a flame of fire. The glory of Angels is that flame of fire that is in them, and wherewith they are cloathed, which is nothing but their fiery and flame-like ap­pearances. The glory of Angels is the strength of Angels▪ Bless the Lord, ye his angels, that excel in strength, or, are mighty in strength▪ Psal. 103. 20. The glory of Angels is their holiness: See Mat. 25. 31. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. The glory of Angels consisteth in this likewise: They neither marry, nor give in marriage.

The last thing to be enquired into, is, the ends of his coming. They are these things following.

The first is this:That in the dispensation of the fulness of times, he might gather to­ther into one, all things in Christ, both which are in heaven, and which are on earth,Eph. 1. 10.And he shall send his angels, with a great sound of a trumpet or, with a trumpet and a great voice;and they shall gather together his elect from the four windes, from one end of heaven to the [Page 163] other,Matth. 24. 31. or,from the utter­most parts of the earth, to the uttermost part of heaven,Mar. 13. 27.

Secondly, that he mightgather his people together, unto the supper of the great God; that is to say,to eat the flesh of kings, and the flesh of captains, and the flesh of mighty men; and the flesh of horses, and of them that sit on them; and the flesh of all men, both free and bond, both small and great. Friends, we shall feed upon all our enemies; we shall make a supper of them all,Rev. 19. 18.And I saw an an­gel standing in the sun, and he cried with a loud voice, saying to all fowls that flie in the midst of heaven, Come and gather your selves together to the supper of the great God,vers. 17.

The third end, isto take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus. 2 Thes. 1. 7, 8 9.And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punish­ed with everlasting destruction from the [Page 164] presence of the Lord, and from the glory of his power.

The fourth end of his coming, is, that he might destroy that wicked one:And then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming; which is Antichrist, 2Thes. 2. 8.

If it be thus, that My God, Thy God, Our God, Your God shall come, yea, will come; Be not afraid of his coming and of his fiery appearance: he comes to save you, to redeem you: he brings with him Redem­ption and Salvation: he comes to deliver you from your corruptions, from your tem­ptations, from your bondage and affliction. Why should ye fear? Therefore, lift up your heads: for your redemption draws nigh.

If it be thus, that My God, Thy God, Your God shall come, Do not doubt of his coming.Say to them that are of a fearful heart, Be strong, fear not; behold, your God will come; You need not fear but that he will. But when will he come? He shall suddenly come,Mal. 3. 1.The [Page 165] Lerd whom ye seek, even the Messenger of the covenant, whom ye delight in, shall suddenly come into his temple. Behold, I come quickly; hold that fast which thou hast, that no man take thy crown,Revel. 3. 11. Friends, look to your Crown: God hath set a Crown of pure gold, that is, of salvation, upon your heads; take heed that Satan rob you not of it:Behold, I come as a thief: blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame, Rev. 16. 15.Behold, I come quickly: blessed is he that keepeth the sayings of the prophecies of this book, Rev. 22. 7.Behold, I come quickly, and my reward is with me, to give every man according to his work, vers. 12.As the light cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; which will be with speed, quickly,Matth. 24. 27. He hath promised that he will come, and come quickly.

Quest. But, may some say,Where is the promise of his coming? for since the fa­thersand Apostlesfell asleep, all things continue as they were from the beginning of the creation.

[Page 166] Answ. Take heed what you say. This was the saying of scoffers that walked after their own lusts▪ See 2 Pet. 3. 4.

Quest. But, may some say, There are a great many things to be fulfilled and ac­complished before Christ comes in this manner; as. The calling of the Jews, The bringing in of the Gentiles, The time of re­stitution of all things, spoken of in Acts 2. 20, 21. and divers other things, spoken of in Matth. 24. Also, Satan is to be cast into the bottomless pit, and to be shut up there, and to have a seal set upon him, that he should deceive the Nations no more, till the thousand yeers should be fulfilled: after that, he must be loosed for a little sea­son, Rev. 20. 1, 2, 3.

Answ. To all these Objections, I answer thus: It is true, there are the Jews to be called, and the fulness of the Gentiles to be brought in; but when this shall be, no man knows: and, for ought that we know, it may be quickly, in a very short time, in the twinkling of an eye. And as for the resti­tution of all things, which is to be fulfilled before the coming of Christ; that may be as soon, for ought that we know. And as to those things spoken of in the 24 of [Page 167] Matthew, which are to be fulfilled before the coming of Christ; I say, The most part of them are already fulfilled, and the rest are about fulfilling, and will be fulfil­led in a very short time. And as to Sa­tan's being bound, and cast into the bottom­less pit, and there to be shut up, and seal­ed, that he should deceive the nations no more till the thousand yeers be fulfilled: I say this, That Satan hath been bound al­ready, and cast into the bottomless pit, and there was shut up and sealed, that he should not deceive the nations: I say, he was, com­paratively to that which he is now; and that he is let loose again: If ever the Dragon was let loose, he is let loose now; and he is now gon out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battel, the number of whom is as the sand of the sea: And they shall go upon the breadth of the earth, and compass the camp of the Saints about, and the beloved City; and fire shall come down from God out of heaven, and devour them. And after this, the devil, that deceived them, shall be cast into the lake of fire and brim­stone, where the beast and the false prophet are, and shall be tormented day and night [Page 168] for ever and for ever. And if I be out in this, then I shall say thus, That a thousand yeers with the Lord are as one day, 2 Pet. 3. 8. And by the way note this, That I do not believe that it is so to be understood, that Satan shall be so shut up, as that he shall not decive some.

If it be so,That which any of you hath already, hold fast, until Christ comes, Rev. 2. 25. You that are Pro­fessors in deed, and not in shew onely, hold fast your good Profession; let not Satan drag you out of your Profession, into earth:Hold fast, and repent: if thou shalt not watch. I will come on thee as a thief, saith Christ;and thou shalt not know what hour I will come upon thee, Rev. 3. 3.Watch ye therefore when the master of the house cometh,lest coming suddenly, he finde you sleeping. And what I say unto you, I say unto all, Watch; Mark 13. 35, 36, 37.Watch therefore; for ye know not at what hour your Lord will come, Matth. 24. 42, 43, 44.But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suf­fered his house to be broken up. There­fore [Page 169] be yealsoready: for in such an hour as ye think not, the Son of man cometh. Surely Jesus Christ is not far off, but will steal in upon us unawares, when we look not for him: Therefore watch, with oil in your lamps. And to encourage you to watch, consider that place of Scripture inLuke 12. 37.Blessed are those servants, whom the Lord when he cometh shall finde watching; verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and finde them so doing, blessed are those servants. But if that servant shall say in his heart, My Lord delayeth his com­ing; the Lord of that servant shall come in a day when he looketh not for him,Luke 12. 45.

If it be thus,Be patient unto the com­ing of our Lord:be ye patient also; forthe coming of the Lord draws nigh; it is at hand,James 5. 7, 8. It was nigh in the Apostles times; it is neerer now.For ye have need of patience, that after ye have done the will of God, ye might re­ceive the promise. For yet a little while, [Page 170] and he that shall come, will come, and will not tarry,Heb. 10. 36, 37. Certainly he is not far off, but will steal in upon us, when we never expect him.

If it be so, wait and look for Christ's coming. Ye come behinde in no gift, waiting for the coming of our Lord, 1 Cor. 1. 7. Looking for and hasting to the coming of God, wherein the heavens being on fire, shall be dissolved, and the element shall melt with fervent heat, 2 Pet. 3. 12. Look for him from the clouds; expect him to come down in a cloud of darkness into your spirits: for he will break thorow your darkness, and turn it into light. Wait: who knows but that he may come down in a cloud of darkness into your hrarts?

If it be so,Little children, abide in him, that when he shall appear, we may not be ashamed at his coming, 1 Joh. 2. 28.For as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood, they were eating and drink­ing, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, [Page 171] and took them all away: so shall also the coming of the Son of man be,Matth. 24. 37, 38, 39.The very God of peace (therefore)sanctifie you wholly: and I pray God that your whole spirit, soul and body may be preserved blameless unto the coming of our Lord▪1 Thes. 5. 23.

If it be thus, Then Occupie till Christ come. God hath given every one of us a Talent; let us improve our Talents; and let us not say, when Christ comes (as one of those Ten did) Lord, here is thy Talent, which I have kept laid up in a napkin: for I feared thee, because thou art an austere man, that thou takest that up thou layest not down, and reapest that thou didst not sowe; but let us give him his own, with overplus; Luke 19. 20, 21. Let us not be as one of those Husbandmen to whom God committed his Vineyard till he came; that when God should send one of his ser­vants, or his Heir, for the fruit of his Vine­yard, that should beat or wound any of his servants that he sends, or kill the Heir, and cast him out of the Vineyard; lest he come and destroy us, Luke 20. 9, 10, 11, 12, 13, 14, 15.

[Page 172] And it shall come to pass in that day, that the light shall not be clear, nor dark.

There are three things in these words, to be enquired into:

First, What that day is. It is the day of God's coming, of his appearance; as ap­pears by vers. 5.

Secondly▪ What is meant by light here▪ I may be taken either for a natural or spiri­tual light.

Thirdly, What is meant by that expres­sion, The light shall not be clear nor dark. The meaning is, It shall be a medium be­twixt both: part clear, that is, precious; and part dark, that is, darkness; not alto­gether clear, nor yet altogether dark: we cannot say that it shall be clear, nor yet can we say it shall be dark; but it shall be be­twixt both.

But it shall be one day: Or, The day shall be one; that is to say, One perpetual day. The Prophet's meaning is, that there shall be continual light in the Church of Christ under the Messiah; though sometimes more dim and dark then at other times, yet [Page 173] ways some light. Or, one perpetual day may be taken thus; In which there shall be no darkness at all: Rev. 22. 5. And there shall be no night there; and they need no candle, neither the light of the sun: for the Lord God gives them light. And they shall raign for ever and ever. Or, it may be taken for a singular day, to wit, of Christ's death, when the Sun was darkened at noon: Amos 8. 9. And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear day. Which thing God did; and so re­mained three hours: see Matth. 27. 45. Now from the sixth hour there was dark­ness over all the land, until the ninth hour. Or it may be taken for the day of Christ's coming: and the reason of it, are the words following, Which shall be known to the Lord. Of that day and hour knows no man, no not the angels in heaven, but my Father, Mat. 24. 36.

Not day nor night: It shall not be day, neither shall it be night. What then shall it be? It shall be somewhat of ei­ther.

But it shall come to pass, that at even­ing-time [Page 174] it shall be light.When we look for nothing but darkness to approach, when dark night draws on, then light shall break forth: when we look for darkness, then be­hold glorious light. SeeIsai. 60. 19, 20.The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but the Lord shall be un­to thee an everlasting light, and thy God thy glory: the Lord himself shall be un­to us an everlasting light: thy sun shall no more go down, neither shall thy moon withdraw it self: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.SeeRevel. 21. 23.And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. In the evening­time, when we little expect light, this everlast­ing glorious light shall break forth.

The Prophet further goes on, to discover what shall be in that day.

And it shall be in that day,that living waters shall go out from Jerusalem. Je­rusalemhere, is to be taken for the City of God, his Saints. Theliving waters here, [Page 175] are waters that have life in them, which are the abundance of the Spirit: seeJoh. 7. 38.He that believeth in me as the Scripture hath said, out of his belly shall flow rivers of living water. These shall flow out of the Saints: seeEzek. 47. from the first verse to the seventeenth.Afterward he brought me again unto the door of the house, and behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood towards the cast; and the waters came down from under from the right side of the house, at the south side of the altar. Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate, by the way that looketh eastward, and behold, there ran out waters on the right side. And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me tho­row the waters: the waters were to the ancles. Again he measured a thousand, and brought me thorow the waters: the waters were to the knees. Again he mea­sured a thousand, and brought me thorow the waters: the waters were to the loins. [Page 176] Afterward he measured a thousand, and it was a river, that I could not pass over: for the waters were risen, waters to swim in. And he said anto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river. Now when I had returned, behold, at the brink of the river were very many trees, on the one side, and on the other. Then said he unto me, These waters issue out toward the east country, and go down into the de­sart, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that every thing that moveth, that liveth, which moveth whithersoever the river shall come, shall live; and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed, and every thing shall live whither the river cometh. And it shall come to pass, that the fishers shall stand upon it, from Engedi even unto Eneglaim: they shall be a place to spread forth nets; their fish shall be ac­cording to their kindes, as the fish of the great sea, exceeding many. But the [Page 177] miry places thereof, and the marishes thereof, shall not be healed; they shall be given to salt. And by the river, up­on the bank thereof, on this side, and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit, according to his months, because their waters they issued out of the sanctuary; and the fruit thereof shall be for meat, and the leaf thereof for medicine.So that you see what these waters are; they are such as are not passable, healing waters, waters of life. SeeJoel 3. 18.And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk and all the rivers of Judah shall flow with waters; and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. The Mountains, here, are the Saints: for they are so called in Scripture. The New Wine which they shall drop down, is new disco­veries of the Spirit. The Hills are the Saints likewise, caught up into high enjoyments of God. Their flowing with Milk, is no­thing but the Spirit breaking forth in an a­bundant [Page 178] manner in them, in another consi­deration. The meaning of that saying, A fountain shall come forth of the house of the Lord, is this: There shall be such a fountain of living waters, that is, of the Spirit, flow forth from the Saints, as shall not be dry. SeeRevel. 22. 1.And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God, and the Lamb. Which speaks the same thing; onely it holds forth the pureness of those waters.In the midst of the streets of it, and of either side of the river, was there the tree of life, which bare twelve manner of fruits, and yeelded her fruit every month; and the leaves of the tree were for the healing of the nations.

Half of these waters shall go towards the former or Eastern sea, and half of them toward the later sea, or hinder sea. The Eastern Sea, here in the letter, is the Lake of Sodom; and the hinder Sea is the Mediterranean sea. But take it in the mystery, and the meaning is this: By the former Sea are meant those that are for­wardest in the ways of Christ: by the hin­der Sea, those that are hindermost in the [Page 179] ways of Christ. Or, the former Sea, and hinder Sea, may be taken for the Gentiles: The abundance of the sea shall be convert­ed to thee: See Isai. 60. 5. It speaks this clearly, A general and large pouring forth of the Spirit.

In summer and in winter shall it be. When it is Summer, and when it is Win­tet with a soul, these waters shall never be dried up; no, not in the hottest time of Summer, as your natural Summer-streams are.

And the LORD shall be King over all the earth. He shall alone be acknow­ledged and worshipped, he shall alone reign and rule; none but the Lord.

In that day shall there be one LORD, and his Name one. That day is to be understood of the day of God's coming, and of the appearance of Christ.

There shall be one Lord. Now there are many Lords, but then shall there be onely the true God acknowledged. There shall be one Lord, or, The Lord shall be one. Now he is twain; then he shall be one.

[Page 180] And his Name shall be one. Now Twain, then One. O what a glorious state will that be, when there shall be but One Lord and One Name worshipped! Then shall be no other Name professed, but onely the Name of the Lord. Though all people now profess another God, and walk in the name of his God (Micah 4. 5.) yet they shall then walk in the Name of the true God alone.

Question. What is it to walk in the Name of the Lord?

Answer. It is to walk in the power, majesty, wis­dom, knowledge, light, and life of God.

If it be thus, that the light shall not be clear nor dark, neither day nor night, in the day and coming of Christ; Then think it not strange, if it fall out so, as surely it will. But in the evening it will be light. When the night begins to ap­proach, and gross darkness to follow, then light will break forth, even the everlast­ing light of God himself. A strange thing [Page 181] is, Friends, when a man is in spiritual blindness, betwixt darkness and light: sometimes he thinks he sees, and some­times he thinks he sees not; he cannot tell. In the evening it shall be light; when a soul least looks for it. Who would look for light to break forth in the evening! But it is true that it shall; therefore, wait for it.

If it be so, that living waters shall flow forth from Jerusalem, half of them toward the former sea, and half of them toward the hinder sea; Then this may serve to discover the abundance of the Spirit that shall be poured forth in the later days; A fountain of living waters shall flow forth from Jerusa­lem, to water the world with; The moun­tains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters. The Church of Christ shall be so filled with the Spirit, as it shall be in them as a Fountain; and it shall come flowing sorth from them, towards the former sea, and later sea. This shall be in Summer and in Winter; it shall be al­ways, it shall constantly flow forth from them towards the world.

[Page 182] If it be so, You that want the Spirit, wait for it: if you believe, out of your belly shall flow rivers of waters; a fountain of living waters shall flow forth from you, to water the dry and parched ground.

If it be thus, This may soon discover who shall reign in that day, The Lord alone shall reign; he shall be King then over all the earth; then our Lord will be exalted. Now men reign, and are exalted; but he will throw them down, and exalt himself. And his Name shall be one. His Name is not one now; there are other names besides his, worshipped: but God will throw them down, and His alone shall be lifted up.