of love to the saints: 'For God is not unrighteous, to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministered to the saints, and do minister.' Even those elevations of the powers and principles in corrupt nature unto a tasting the heavenly gift, as also of the powers of the world to come, as the object of them, yet are they not in themselves spiritual blessings in heavenlies. Nor are they ordained as such, to bring the persons that have them thither, which true spiritual graces, that are the image of God and the new creature renewed in us, by our being begotten again, are ordained unto.

To distinguish, therefore, even these, though spiritual gifts, from those graces that are spiritual in heavenlies, and that appertain to and belong unto salvation, doth this addition, ‘in heavenlies,' as pertinently and properly serve as either of the other two forementioned. And although they are from heaven as in respect of the giver, which is Christ as ascended into heaven, and the Holy Ghost who is from heaven; yet are they not ovpáva, gifts supercelestial, in themselves or in the persons, so as to raise their hearts up unto things above the heavens, that is, make their hearts heavenly,-nor will ever carry their persons thither. They are ex, from heaven, not ev énovρaviors, not seated in, or constituted of heavenlies. But they are in the receivers of them, if their hearts be not renewed, but earthly, because they are but the stirrings of self-love in them (which is a corrupt member upon earth, as well as any other lust) by heavenly enlightenings; though elevating self to objects heavenly, so far as there is any consideration in them that suiteth self, as the greatest notion of joy, happiness, and blessedness doth ; yet not unto rà avrà éñovpávia, ‘to the heavenly things themselves,' Heb. ix. 23, in their spiritual nature considered, as the Apostle distinguisheth, 1 Cor. ii. 13, 14. And so the products of them in the spirits and affections of them in the receivers are heavenly no otherwise than the vapours and clouds or meteors that are exhaled by the sunbeams out of the earth and water may be said to be heavenly, because the light and influence of heaven extracts and elevates them above that sphere which otherwise they would not rise up unto. And so those are but ex und parte, but of one part heavenly, and so imperfectly; such merely ex parte illuminantis et donantis, on the part of the donor, because he is in heaven that gives them, and from heaven lets them down; as also, because they have a remoter tendency towards heaven and salvation. Thou art not far from the kingdom of heaven,' said Christ to one more than ordinarily enlightened among the Jews. But heavenly they are not, ex parte recipientis, the hearts of the receivers of them remaining still corrupt, as, whilst self remains the predominant agent and principle, a man must needs still remain, whatever his objects which self pursues be. They are earthly, as the affections themselves are that are stirred thereby in them; for if the root or soil be earthly, though the rain that falls on it and causeth it to sprout and bud be from heaven, yet the fruit must needs still be esteemed such; which comparison the Apostle hath an allusion to in Heb. vi. 7, 8, 'For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briars is rejected, and is nigh unto cursing; whose end is to be burned.'

And perhaps to put this or the like distinction between these spiritual gifts, thus imperfectly heavenly, from those graces of true regeneration, might be one great part of the Apostle's aim in that speech, James i. 16-18, 'Do not err, my beloved brethren,' (he speaks to the whole bulk and herd of professors and hearers of the word, in respect that many mistook imperfect

workings on men, and actings by men from hearing the gospel, for true heavenly grace, and so by false reasonings deceived themselves, rapaλoyıÇóμevoi ÉUTOús, as ver. 22,)—' Do not err, my beloved brethren,' says he: 'every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth.' So making the distinction between true professors and false to consist in an innate difference in the gifts themselves; the one good and perfect, as regeneration is, which he instanceth in, and which alone brings forth fruit to perfection, as Christ says in the parable of the sower, which is every way good and perfect, both ea parte dantis, from above, and ex parte recipientis, changing the heart into an heavenly nature, as the 'engrafted word,' ver. 21, useth to do, so making the man holy and heavenly, as the Word and Spirit itself is. And that which confirms this is, that James's scope is evidently to distinguish seemingly true professors from true professors indeed. If any seem to be religious,' ver. 26; 'Pure religion and undefiled before God,' &c., ver. 27. Oh, therefore, let us all be moved to seek earnestly after these good and perfect gifts of true holiness and regeneration, and things that accompany salvation; to be blessed with these spiritual blessings in heavenlies, the possessors of which James twice in that chapter termeth blessed, and them alone!

2. Learn hence likewise, how to judge rightly of God's dealings with thee in this world, and to put a right and true interpretation thereupon, and of his heart towards thee therein. God often drives a clean contrary design to our expectations, desires, yea our very prayers, which perhaps have been drawn out and laid forth much upon things outward and earthly, which we have judged meet for us. But God perhaps hath broken thee in these, denied thy prayers, yea taken all away from thee, and done the clean contrary. But withal consider, what he hath been a doing all that while upon thy spirit in order to spiritual things in heavenlies. Hath God increased thee in faith, patience, submission to his will, humbling thyself under his mighty hand, keeping thee from sin? Hath he enlarged thy coast in joy in the Holy Ghost, communion with himself, and steady and close walking with him; and will not let thy heart go forth far after anything vain and carnal, but he comes upon thee with some cross, hedgeth up thy way, narrows thee in such comforts that would draw forth and increase thy lusts; but makes an open door, an enlarged abundant entrance into his own bosom, in accesses to him and converses with him? Or if not therein, yet increaseth thy secret store of gracious dispositions and holy compliances of spirit towards himself, such as his dealings with thee call for? Thy heart is kept in awe to sin, fearful to omit holy duties, dependent on him in all, loving of him, eyeing of him, walking with him, and aiming at him in all thy ways. So as whatever

he doth to thee, as in relation to this world, and to thy worldly ends and desires, yet in relation to that other world and the things thereof thou observest that he still is sure to carry on that design strongly and hotly, and pursues it hard, to make thee more spiritual, and to bring thee nearer to himself. Oh, consider that even this is to bless thee, to bless thee indeed, to bless thee according to the tenure and dispensation of blessing men under the gospel! This is to bless thee in Christ, and with Christ, and the blessings of Christ, who was sent to bless us in things spiritual in heavenlies; and in these is the special good-will and love of God, as thy God and Father, and as the God and Father of Christ, laid forth and seen.

Thus he blessed Job, when he took all outward things from him. 'Blessed be the name of the Lord,' said he then, when all was gone. He could

not have blessed God so heartily as he then did, if he had not found God blessing him most of all at that very time. Yea, with these he blessed his Son Christ himself, of whom it is said God blessed him for ever,' and yet had not a hole to hide his head in. With these [he blessed] the apostles, who had neither house nor home; suffered nakedness, hunger, and were at last appointed and set forth to death, as Paul expresseth it; when as other Christians in those times, less beloved and less blessed of him, as the Corinthians, babes in Christ, carnal, yet in a great measure were full, reigned, abounded in all earthly comforts. God allowed them these rattles then being as children: but take Paul's judgment, what though our outward man perish, that is, our bodies, and the outward state and condition of the whole man, as we are men of this world,-what though we suffer loss in the things belonging thereto, so in lieu thereof our inward man be renewed daily? and the things belonging to this inward man are these spiritual blessings in things heavenly. Yea, we may well suffer the spoiling of our goods, as the Hebrews did, if instead thereof an enduring substance in the heaven be added unto us; as, if we obtain one degree of grace, (the least,) there is for certain withal such an addition, to an infinite disproportion, in heavenlies made. The primitive Christians being possessed with such principles as these, cared not what they were to this world. If thou beest a servant, care not; yea, if thou wast of servants a slave, as some then that were called were, (for Paul says, 'whether bond or free in Christ,' &c., Col. iii., there were therefore such in Christ then ;) and the condition of servants, especially slaves, in those times and places was hard and outwardly most miserable, their lords having power of life and death and to use them as they listed; yet how slightly doth the Apostle speak of that condition, and but in one short word: 'care not,' says he, 1 Cor. vii. 21; he spends no more words about it, nor no higher, as a thing so much taken for granted, not to be minded in comparison upon this consideration which follows, ver. 22, For he that is called in the Lord is the Lord's free man.' That is, Thy relation unto, and condition in, and privileges by Christ, are of such transcendant value in comparison of this other, as this should have no weight with thee to be regarded. Thou art blessed in Christ with all blessings in another world, so that it is no matter what thy condition be in this world. Only because outward things, joined with the favour of God, are in their kind blessings from God not to be contemned, yet so small as they come not into the gospel's inventory, therefore he there adds, that if such a one could be free, he should use it rather. And so if riches, or honours, or power be cast upon thee, use them rather. Yet still he speaks so slenderly of the difference between these, as if so little, and that which is, whether it be the good of the one, and evil that is in the other, so much swallowed up by that state and condition we have in Christ, as neither is much worth considering.

O my brethren, these men that talked and lived at this rate, as the apostles and Christians then did, how strangely and mightily must their minds be supposed to have been filled and possessed with the valuation and admiration of spiritual and heavenly blessings! Yea, insomuch as when they saw any man suffer much, they esteemed it a happiness, an addition of blessedness to that man. 'Behold, we account them happy that endure or suffer,' saith the Apostle James, chap. v. 11. He speaks it as the common thoughts and principle of us all,' that are, or then were Christians, and speaks it in opposition to the thoughts of the world. They account them happy that have riches, have beautiful wives, fair houses, &c.; but, behold, we account them happy that endure. And if temptations of several kinds

befell them, they aforehand were prepared and instructed to account it all joy. For their faith and experience prompted them that now God was about to bless them with an increase in such spiritual graces of faith and patience, &c., the least trial of which hereby, much more addition unto which, they accounted 'more precious than gold,' 1 Peter i. 6, 7; and blessed is the man that endures temptation;' and the more or greater these are, the more blessed he is.

Thus, God often makes but an advantage of a man's outward condition; sets up a man or woman that hath all affluences and accomplishments of riches, honours, abilities, pleasures, beauty, wit, &c., and bestows them on them but as it were only to afford but so many crosses and afflictions in the spoil of them, and to heighten these afflictions the more; when yet God's design in and by the loss or ruin of all these, is to make that man or woman great and rich and glorious in and unto this heavenly world, unto the higher and greater proportion, as he was in all these outward things in this world. Doth God greatly chastise and afflict thee, and withal teach thee out of his law, further instructing thee in thy duty, and framing thy heart thereunto? Hear David, Ps. xciv. 12, 'Blessed is the man whom thou chastenest, and teachest out of thy law.' Doth a great loss of a child, a wife, put thee upon making one more fervent prayer than otherwise thou shouldst have made? God hath really and more abundantly blessed thee thereby, than in the continuance of that outward enjoyment to thee. God often blesseth us when we are not aware of it. God lets thee fall into a sin perhaps, and that drives thee to the throne of grace, with outcries for help, Heb. iv. 16, Bońdelav, as the Apostle's word is, as a man undone utterly and for ever, if God pity thee not. This prayer, though in itself a less good than thy sin was evil, yet unto thee is turned a far greater blessing than thy sin hath evil in it (as to thee:) such is his goodness. Thy sin shall be pardoned, and though it be a loss in itself, yet to thee, having this so great a consequent and effect of it, thou comest off a gainer. And, lo, God hath blessed thee by occasion of it with a further increase in heavenlies, which do abide for ever, and shall never be taken from thee.

3. Hereby also we may judge of our own spirits, whether yea or no at all made spiritual and heavenly, or to what degree; and so whether in this state of gospel blessedness, or the contrary. What blessings are they thy heart is drawn out to seek, when thy soul is in nearest approaches unto God, and thou findest thou hast hold of him in wrestling with him, as Jacob had usually at such times? What are the choicest desires of a man's soul he pours forth to him, and says, as Jacob there did, 'I will not let thee go, except thou bless me' thus or thus? And what are the blessings thy heart then with highest contention affecteth? Sometimes perhaps that God would communicate himself to thee, which, as you heard, was the sum and substance of all blessings and blessedness. Oh, bless me with thyself, thyself, Lord! And thy heart is so filled, and overpowered, and swallowed up with this, is so adequately filled and environed about with this, that thou canst not find in thy heart wherewith at that time to ask anything else; but the utmost sole intention of thy mind and soul are held up, fixed and united unto this, and this alone. Another time, or presently thereupon, as violently carried forth to be blessed in holiness and unblameableness in love towards this God. 'Oh that thou wouldest bless me indeed, and keep me from the evil!' So we find Jabez broke forth, 1 Chron. iv. 10, and his prayer is recorded for the eminent zeal and holiness of heart in it; and it stands there alone, like to a small fertile spot of earth in the midst of a long

tract of ground, that bears nothing but names and genealogies round about it. Oh, keep me from the evil, says he, that evil of evils, sin, (as Christ in the Lord's Prayer also expresseth it,) that it may not grieve me: for, Lord, to sin against thee would be to my spirit the greatest cross and affliction; though otherwise I abounded in all earthly blessings, and thou didst never so much enlarge my coast, as he had there also prayed; and to be kept from it is in my esteem and desire the greatest mercy I have to desire of thee, to bless me; bless me, O Lord, 'by turning me from mine iniquities,' as Peter, Acts iii. 36, by enabling me to keep thy commandments, which is the greatest blessedness, as Rev. xxii. 14. Are these, and such as these, the top desires of thy soul? Thou art blessed in thy deeds, as James says. Go, and for thy comfort carry home with thee all the blessings which heaven itself affords thee therewith, and fall down on thy knees, and with the Apostle here bless thy God, who hath thus blessed thee with all (whilst thou hast thus a heart to prefer any one that is truly spiritual) blessings in heavenly things in Christ.

In Christ.-1. We before observed that God blesses us, as having taken upon him to bear the relation of our God, and of a Father unto us.

2. These two relations of God unto us are founded originally and firstly upon his said relations unto Christ—viz., of being his God and his Father first, and that in a transcendant manner higher than unto us; but descending down, and imparted to us in a lower, though true real degree.

3. Christ's bearing the title of being Our Lord, being joined to the last foregoing particular, do (both put together) become a joint foundation, both of God the Father's becoming our God and our Father also; and so upon those double relations of God the Father to us doth bring down a legally formal right, upon which the Father, according to that legal right, should bestow all sorts of blessings upon us, which his grace makes him willing to bestow. And this right is harmoniously and rationally grounded, though God the Father must be acknowledged original of all, on the superadded constitution last mentioned-viz., That God the Father did also therewith make and ordain his Son Christ to bear the relation of our Lord. Which relation Jesus Christ hath also taken upon him that he is indeed our husband, a Lord and husband of us the elect, by the Father given unto Christ to that end, so to be constituted his Church universal of men, to be his lawful spouse. And this is such a privilege as the good angels have not, although in respect of his dominion and their service to him Christ is said to be their Lord also; yet this more near conjugal relation and band of us to him is not communicated unto angels, but imported in these words, 'Our Lord.' Which words have this further emphasis, that God hath made his Christ to be our Lord and husband; that is, he hath made us sons and daughters in law by adoption to himself, which is expressed in the next verse, and Christ also doth thereupon bless us. So as, in fine, we are both the legal children of God the Father and rightful spouse of Christ, which is a sense and interpretation of the words 'Our Lord,' which, as far as I yet know of, has not been given to any mere creatures besides ourselves. And this is therefore a consideration of great weight and endearment both of God and Christ to us; besides that it is one of the architectonical pillars and buttresses of this fabric, and of all the particulars of this model.