The clouds in which Christ comes opened in a sermon before the Honourable House of Commons, assembled in Parliament, upon the solemne day of their monthly fast, Octob. 27, 1647
Sterry, Peter, 1613-1672.
Page  10

Doctrine.

THe words of my Text being thus opened, doe again wrap up their full sense in this Doctrine:

The Eminent Thing of the World, is The Comming of our Lord Iesus into the world.

This Doctrine empties it Selfe by these Four Heades.

  • 1. The Comming of Christ.
  • 2. The Clouds in which He Comes.
  • 3. The Clearnesse of His Appearance when He is come.
  • 4. The Sweetnesse Flowing from His Presence.

1. Head.

*The Comming of Christ. This is Two-fold; The 1st. The 2d. Comming.

1. The First Comming of our Lord Jesus is Carnall. This was then, when he took Flesh of the Virgin Mary. Now He was made Inferiour to Angels, Hebr. 2.9. Now he was made Flesh, Iohn 1.14. Now he was laid so low, as to be capable of all the Temp••tions, the most bitter, the most balefull, that can come from De∣vils, or fall on Man; yet without sinne: Hebr. 4.14. This First Comming was our Saviour's Humiliation, to Frailty, Guilt, Shame, Horrour, Death. The Myste∣ry now was, The Highest God making Himselfe the Lowest of Things; Flesh, Dust, The Deepest Darknesse. Thus the First was the Last.

Page  112. The Second Comming of our Saviour is Spi∣rituall. It is Spirituall in Two Respects:

  • 1. His Person.
  • 2. His Appearance.

1. Person. The Person of our Blessed Saviour in his Second Comming is altogether Spirituall and Divine. Such as the Person of our Jesus was at His Ascension, such is it in His Second Approach to Men. What is that Person in which our Saviour sits at the Top of His Ascent? You shall read, Eph. 4.10. He that De∣scended is the same, that Ascended farre above All Hea∣vens. This Ascent doth not so much import a Change of Place, as of Person and Proportion. When the Lord Jesus was gone up above these Heavens, which we see, then He was above all Change of Place. The Hea∣vens, which we do not see; the Invisible Part of this Creation is fetter'd with the Chaine of Time, but not imprison'd too by a Confinement or Circumscription of Place. Our Lord ascended, not so much by a Locall Motion, as a Spirituall Mutation, and Exaltation of His Person. As Earth heightned unto a Flame, chan∣geth not its Place onely, but Forme and Figure: So the Person of our Saviour was raised to a Greatnesse, a Glory vastly differing from, and surmounting Any I∣mage, All Images of Things visible or invisible in this Creation. So 'tis fitly exprest, Hebr. 7.29. He was made Higher than the Heavens. He was Heigthned to a Splendour, Enlarged to a Capacity and Compasse a∣bove the Brightest, beyond the Widest Heavens.

Thus we see Negatively, what the State of our Savi∣our's Page  12 Person was, when He was once Ascended. It was no more Like to any thing in Earth below, or Heaven above: It was Remote from All Created Formes of Things, Transcending All: Farre above All Heavens.

Our Saviour Himself wil teach us, what the Positive State of His Person now was, by his Prayer for it: Iohn 17.5. And now, O Father, glorifie me with Thy Selfe, with that Glory, which I had with Thee before the World was. Our Lord prayes, (and His Prayer is both a Pro∣phesie, and the Performance begun) that His Divine Nature may be both the Center and Circle to His Hu∣manity, inwardly enlivening, outwardly clothing and fashioning it; that his Man-hood may be after his Death, at His Ascension, in that same Image, and Ap∣pearance, in which the God-head was to it selfe, before any thing else was.

Saint Paul points out to us that, as Perfect, which our Saviour prayes for: Colos. 2.9. In whom the Fulnesse of the God-head dwels Bodily. The whole Man-hood of Christ, Body, as well as Soule, was so farre enlarged, so farre Spiritualized, as to take in, and hold forth the God-head Fully. It was heightned to Both, the Fulnesse and Forme of God.

But, we must take heed, that we doe not mis∣understand this, and while we strive to have a Distinct View of our Saviour in Glory, confound Him, and our Selves. To this purpose we must use the help of a Two-fold Distinction:

*The Person of our Saviour is exalted to this Glory, not by the Annihilation or Swallowing up of the Humanity into the Divinity: but by the Uni∣on and Communion of Both Natures in One Per∣son.

Page  13Neither doth this Glory come upon our Head and Husband,* by a Confusion of God and Man, the Creator and the Creature; but by a Free Complyance of God with Man, a Full Conformity of Man to God, the Creature to the Creator. The Glorifica∣tion of the Humanity by the Divinity is no Confusi∣on, but a Communion; no Annihilation, but a Trans∣figuration.

Such was the Person of our Saviour at His Ascen∣sion; Such is He, when againe He Descends upon us, at His Second Comming. So Himselfe witnesseth, Mark 8.38. When He Commeth in the Glory of His Father. The Angel so fore-told the God-like manner of our Saviour, Comming the Second Time, Act. 1.11. This same Iesus, which ye see taken up from you into Heaven, shall so come, as ye have seene Him goe into Heaven. Behold, how your Master ascends, and as he ascends, he puts off his Earthly Appearance, growes Invisible, and vanishes into the Glory of God: So, in the same Divine manner, in the same Glory, Invisible to Mortall Eyes, He shall come againe to you. Such, as He is now, at His Entrance into Hea∣ven; such shall He be at his Re-entrance into the World.

Christ at his First Comming was a God in the forme of an Earthly Man, of a Worme, the Lowest of Men: at his Second Comming He is a Man, a Worme, the lowest of Men in the Forme of God. And now the Last is First.

This is the Spirituality of our Saviour's Comming in the First Respect, in His Person.

Page  142. Appearance. Our Lord comes the Second Time into the World, not so much by Change of Place, as of Appearance. Ephes. 1.10. Saint Paul speaks of he Father and of Christ, That in the Dispensation of the Fulnesse of Time, he might gather together in One, All Things in Christ, both which are in Heaven, and which are on Earth, even in Him. The Dispensation of the Fulnesse of Time, is the Discovery of Eternity, which gathers up into One undivided State, All Times, Past, Present, To Come; and is therefore called the Fulnesse of Time, which is the Shadow to this Body. This Dispensation began at Christ's Ascen∣sion, and was then perfected in His Person. Now was our Lord fully Glorified. Now He saw All Things in the Beatificall Vision, in the God-head, after a man∣ner, as unchangeable, as God. Nothing passed away, nothing was to Come. From the Heighth of Heaven above, to the Depth of the Earth, and the Creature below, He possesseth All Things, in One Glory, even in Himselfe. To Him then there is now no more Roome for Ascent, or Descent, for Change of Time or Place. What then is His Second Comming? 'Tis His Shining forth upon the rest of the Creatures; that, as He comprehends Himselfe and All Things in God: So They may comprehend All Things, and Them∣selves in Him. Our Saviour speaks this plainly, Mat. 24.27. For as the Lightning commeth out of the East, and shineth unto the West, even so shall also the Comming of the Son of Man be.

Saint Paul cals it an Appearance, Colos. 3.4. Your Life is hid with Christ in God: When Christ, who is our Life, shall appeare, then shall we appeare with Him in Page  15 Glory. The Person of Christ is taken into the Glory of God. This is invisible, not to it selfe, nor any thing like it selfe, but to Eyes of Flesh. Thus Our Savi∣our is Hid, as God is, by the Greatnesse of the Glory. In His Second Comming, He is as the Brightnesse of the God-head breaking forth upon the World; discovering it self, as a New Root of Immortality below the Natural Root of each Creature; and clothing up∣on each Appearance with a New Appearance of Glo∣ry. Thus the Comming of Christ is an Enlarge∣ment of Himselfe from the same Center, yet not to Himself, but others.

So Saint Paul calls this Comming, A Revelation from Heaven, 2 Thes. 1.7. And to you, who are trou∣bled, rest with us, when the Lord Iesus shall be revea∣led from Heaven. In this sense Saint Peter speakes, Act. 3.20, 21. And He shall send Iesus Christ, &c. whom the Heavens must receive, till the restitution of All Things. When our Lord Ascended, He was rai∣sed above all Heavens into God; from thence im∣mediately He goes on shining forth, and dispensing the Glory of God through the Heavens, the Invisi∣ble part of this Creation, Angells and Spirits of Men. Within this Limit He containes his Beames till the Last Day. Then He shall Enlarge His Circuite to take in the Visible and Bodily Part of Things, when They also shall be Restored, and Returne into that Glory, and Divinity, out of which They fell.

There is One Thing more to be observed, before we passe from this Head. The Second Comming of Christ is Graduall. As the Sun, when it is gone from us to Page  16 the utmost Point of Heaven South-ward, immediately Returnes: So our Saviour began His Comming again into the World at His Ascension, so soone, as He had reaeh't the furthest Point of Distance from the Crea∣ture, in the Heigths of the Creatour. We reade Heb. 1.6. And again, when He bringeth His First-begotten Son into the World, He saith; Let all the Angells of God Worship Him. Thus it is read in the English Transla∣tion. But, as a late Learned Critick hath observed, it runs Thus in the Greek: When He (that is, the Fa∣ther) bringeth His First-begotten Sonne againe into the World, &c. This place thus read, manifestly joynes together the Ascention of our Lord, and His Com∣ming the Second time into the World. For when was it that Proclamation was made among the An∣gels to Worship Jesus Christ? Was it not then, when He Ascended, and sate downe at the Right Hand of God? So it is cleerly seene Philip. 2. 9t 10. Where∣fore God also hath Highly exalted Him, and given Him a Name above every Name; That at the Name of Je∣sus every Knee should bow. So soone as our King is entred into the Divine Glory, and hath there received the Ointment of the God-head, immediately He comes forth, and begins to shew Himselfe in a Pro∣gresse of Glory thorow the Creatures, to receive their Fealty and Homage.

Revel. 6.2. The Coronation of Christ, and his Comming forth in a Spirituall Beauty are conjoyn'd by Saint Iohn, who there begins his Prophetick Sto∣ry, and makes this the opening of the First Seale on the Booke, I saw, and behold a White Horse, and He that sate on Him had a Bow, and a Crowne was given Page  17 Him, and He went forth Conquering and to Conquer. The Booke is the Image of God, the Seven Seales the Naturall Formes of Things. The Opening of the Seales by the Lamb, His Comming forth in the Spirit.

I will finish this Head with that place of Scripture, 1 Cor. 15.45. The First Man Adam was made a Living Soule: the Last Man was made a Quickning Spirit. Our Blessed Lord in his Second Appearance comes into the World, as a Soule comes downe into the Body. The Soule comes downe upon the Body, clo∣thing it with a new Shape, Life, and Lustre. So Je∣sus Christ descends upon the World, to Comprehend, to Act it, to Appeare in it, to Gather it up into One Spirit of Beauty and Immortality, in Him∣selfe.

So shall the Heavenly Man sprout forth thorough the Earth, as an Vniversall Paradise; sending forth all Earthly Formes, as Revived Plants, by a New Growth, out of Himselfe. Then shall All Without the Circle of this Spirituall Person, this Quickning Spirit be Death and Hell; a Hell for Dogs and Devils; each foule, false, and fiery Spirit.

I have now passed through the First Head: The Comming of Christ.

2. Head.

The Clouds,*in which Christ comes. These Clouds are of Foure Sorts:

  • 1. Darknesse.
  • 2. Tempests.
  • 3. Worldly Changes.
  • 4. Angels.

Page  181. Clouds of Darknesse. Clouds are used in This Sense, as the Springs and Seats of Darknesse. So they furnish out and set off the Comming of Christ as God, into the World. Psal. 97.2. Clouds and Dark∣nesse are round about Him.

A Two-fold Darknesse surrounds our Saviours Person, as He flides downe in a Glory upon the Earth.

  • 1. From His owne Will.
  • 2. From the World.

1. Darknesse, From His owne Will. David in the 18. Psalme is confest by All, to speak of His owne Deliverances Literally, but of Christs Last Comming Mystically and Prophetically: ver. 11. He made Dark∣nesse His Secret Place: His Pavilion round about Him were Dark Waters, Thick Clouds of the Sky. The Prince in the Poet wrapt about with a Thick and Darke Ayre, entred into Carthage, passed thorow the Court into the presence of the Queene, there stood in the midst of them unperceived, while they speak of Him, as absent, Lament him as lost; till the Fire purified it selfe into a Clearnesse. So the Great Prince of Peace and Spirits, as He comes forth, casts a Cloud about Him; so He comes on upon us; so He encompasseth us, is still in Motion. Yet still we speak of Him, as far above and beyond the Starry Sky, and of His Comming, as at a Great Distance. But, Behold! He is already in the midst of us; He breaks forth on our Right hand, and on our Left, like a Flame, round about us; and we perceive Him not.

Page  192. Darknesse, From the World. 1 Thes. 5.2. The Day of the Lord commeth as a Thiefe in the Night. 'Tis the interposal of the Earth's shadow between the Sunne and our Eyes, that makes Night. The Devill benights Man-kind, by interposing this shadowie world betweene their Saviour and their Soules. In this Night he rocks them into a Sleep, by a perpetuall Motion of vanities. In this Sleep he deludes them with Dreames of Reason, Counterfeit Images of Truth. Now in this Night, Sleep, and Dreame the Day of Christ's appearance, ap∣peares not, but as a Fancy or Dotage. All things seem to continue as they were from the Beginning. Where, say they, is the Promise of His Comming? They dis∣cerne no Dawning of it.

All the Powers and Spirits of Darknesse hate the Light; and Christ, because He comes as the Light, to increase and inflame their Darknesse. They therefore Strive to raise Mists upon this Rising Glory, that they may stain it, if they cannot stop its Course. So the Progresse of Christ is to the greatest part of Men, like the Motion of the Sunne in a Winter day, when 'tis hard to perceive the Day-break, or distinguish between Day and Night. This is the First sort of Clouds, Dark Ones.

2. Clouds of Tempests. Clouds are the Womb in which Tempests are bred, and the Cradle in which they are rock't. No Painter, no Poet, no Writer Holy or Profane hath any thing any where so Direfull, so Tragi∣call, as is the Description of our Saviours second Com∣ming in the Scriptures. Can you cast your eye on the eighteenth Psalm and not tremble? when you see there, Page  20 the Earth Shaking and Trembling: v. 7. a Fire Devou∣ring v. 8. The Heavens bowing Down-ward: v. 9. Thick Clouds darkning the Sky; Thunders, Lightnings, Hail-stones flying through the Ayre; The Foundations of the world below discover'd. v. 11, 12, 13, 14, 15. Thus the Mighry God, our Jesus descends.

Again, Psa: 97. Hils Melting, The Earth Trembling, Lightnings flashing thorow the Ayre, and being its onely Light, Dark Clouds environing all: This is the Scene of Things; This the State in which Christ comes forth.

Behold Habakkuk with quivering Lips, trembling joynts, bones mouldring into dust, when he had onely a Prophetick Representation of our Saviours se∣cond Appearance. All the Dreadfull things that at∣tended the Presence of God, in Aegypt, at the Red Sea, on Mount Sinai, thorow the wildernesse, are made but Types, but shadows of this Terrible March of the Cap∣teine of the Lords Hosts, Christ in the Spirit, thorow all Flesh. Habak. 3.

A wise Jew was wont to say from a Deep fore-sight of the Blacknesse of this Day: The Messias will come, but Lord let not me live to see His Comming.

The Comming of our Saviour in the Spirit, is for the Full Dissolution of all Flesh. 'Tis no wonder then if e∣very step he takes, as he comes along, strike earth∣quakes, pestilences, warres, desolations thorow the Earth. This is the second sort of Cloudes, Tempestuous Ones.

3. Clouds of Worldly Changes. The Finest Piece of this Creation, Naturall Flesh of Christ Himself, is cal'd, Page  21 A Vail, Heb. 10.11. A Living way through the vail his Flesh. Well may we then call all other Fleshly Things, Vailes and Clouds, Gen. 1.2. The Creation in its first Principles is Figured out to us, as a Dark and Deep Sea. Each particular Creature is as a Cloud raised out of this Sea of Darknesse, over-cast with Light and Images. When the Temple was finish't, which was an Earthly Pa∣lace shadowing out Heaven, fil'd with all Excellencyes, as Pictures of Heavenly Glories; then Solomon saith to God, 1 Kin. 8.12. Thou dwellest in Thick Darknesse: Signifying, that the Brightest Beauties of Nature are True Clouds.

In the midst of this Darknesse our Saviour passeth on; upon the backs of these Clouds he comes riding a∣long. Behind the visible Formes of things He hides Himselfe, and steales in upon us ere we be aware. All Their Motions are His Approaches. Mat. 24. The Disciples ask their Master, What should be the signes of His Comming? He relates by way of Prophesie the whole story of the World, Publike in Nations, Parti∣cular in Families, Private in single Persons, From His death, to that of the whole World: And so He answers their Question, teaching them, that as all Creatures are the Print of his Feet, so their whole Conduct is the Mo∣tion of His Feet, Their Commotions His Commings on upon them.

As the Whale moveth himselfe under the Waters, the Billows rise and rowl, the Deep boyles like a Pot. Before our Saviour's time Lucifer was the Leviathan, that made the Sea to seeth about him, like a Pot of Oint∣ment. Now our Lord Jesus sports Himselfe in these Waters. He makes his way under them, and as he Page  22 moves, The Deepes of Mens Spirits, Counsailes, Common-wealths, boyle, the whole Frame of Things reel and rowl themselves into violent Concussions, like Waves of the Sea.

This is the third sort of Clouds, Rowling Ones.

4. Cloudes of Angels, My Text saith, Christ comes with Cloudes. Saint Paul saith, 2 Thes. 1.7. The Lord Iesus shall be revealed from Heaven with his Mighty An∣gels. Our Lord Jesus tels us, Mat. 26.64. Here∣after shall ye see the Son of Man sitting at the Right Hand of Power, and comming in the Clouds of Heaven. He speakes of the same thing, Mark 8.50. In this Phrase; When He commeth in the Glory of his Father, with the Holy Angels. These Parallel places make those expressions seem Parallel: Angels, Cloudes.

The Prophet discourseth of all sorts of Meteors, Psa. 104.3, 4. The upper Waters, Clouds, Winds, Spirits, or Blasts, Flames of Fire. This is interpreted expresly of Angels, Heb. 1.7. And of Angels He saith, He hath made His Angels Spirits, His Ministers a Flame of Fire. These are the Waters in which the Chambers of God are; the Clouds which are His Chariot; the Winged Windes, on which He rides; the Flames, in which He Comes.

Saint Paul joynes these Two, Angels and Flames, at the Comming of Christ, 2 Thes. 1.7, 8. The Lord shall be revealed from Heaven, with His Mighty Angels, And with Flaming Fire. The Flame of Fire is Heat working it selfe into Light. This is the Immediate Image and Instrument of Angels in this visible World, thorow Page  23 this they appeare and work. All the Appearances of God under the Law were by Angels. All the Appea∣rances of Angels were by Flames, or Light. The Angel went up from Manoah in a Flame: Iud. 30.20. He ap∣peared to Moses in a Flame: Exod. 3.2. The Angels came downe upon the sacrifices in a Flame. The Lord Jesus shall come in a Flame of Angels.

The Glory of God in Christ, as he comes the second time, breaks forth upon the Angels. In these He Flames out upon the Bodily Part of Things, as Fire dissolving them in their own shapes, and resolving and raising them into Angelicall Formes. These are the Heavenly Flames of Glory, in which Saints are Blessed; the Fire of Hell, in which Evill men are tormented; Angelicall Forms.

In this sense Jesus Christ tels us, Luke 17.22. that Lazarus being dead, was carryed by Angels into Abra∣ham's Bosome. That Glory of God, which is cal'd A∣braham's Bosome, (a Type of the Fathers Bosome,) was revealed in the Angels, in them it over-shadowed Laza∣rus, withdrawing Him out of this Present State, and gathering Him up unto these Spirits, which are the Fa∣thers of the Earthly Man.

Accordingly we read, Mark 13.27. He shall send forth His Angels, and gather His Elect from the Four Windes. This shall be the Resurrectin of the Body, when this vi∣sible Image and life, which was as wind, breath'd forth by God from the Bosome of those Angelicall Flames, shall by their opening themselves upon it, be again taken in to God, in these Spiritual Chambers.

In the same sence Angels are called the Chariots of God: Psa. 68.17. The Chariots of the Lord are Twenty Page  24 Thousand, even Thousands of Angels. The second Com∣ming of Christ is not on Foot, as a Servant: The Image of the First Adam in a visible shape. 'Tis as of a Prince in his chariot; The Image of God in the Angelical Being. Cant. 3.8. Solomons Chariot had Pillars of silver, Co∣vering of Purple, Bottome Gold, in the mid'st, Love, for the Daughters of Hierusalem. Divine Glory the Foundation, Divine Love the Center in that Foundation; Pillars of Silver, Angelicall Beauties and strengths; the Covering of Purple, the Glorious Humanity of Christ in Royall State Comprehending all. This is the Chariot which the Lord Jesus hath prepared for His Spouse. This is the Forme in which He rides forth at his second Com∣ming thorow the Whole Creation, taking up to Him the Daughters of Hierusalem, both in Soul and Body, at their severall Seasons.

As Angels are the Chariots of Fire, in which the Lord rides forth the second Time: So are they the Horses of Fire on which He rides. Revel. 6. As the Seales are o∣pened, A Man comes forth on Horse-back, The Man is the Image of God, the Lord Jesus, who comes forth in every various forme, as in a severall Dresse for several Designes. The Horse is the Particular Forme of Invisi∣ble Glory, the Angel on which He is Mounted.

I will make an end of this Discourse with that Place, Mark 8.1. Where Christ speaking of his Comming, joynes these Two, the Glory of the Father and the Holy Angels: As the Man on the Horse, He shall come in the Glory of His Father, and the Holy Angels. In our Sa∣viour's Person, as He comes in the Spirit, the Glory of the God-head shal be, as a Sea; the Angelicall Glories, as Ships on this Sea: All Formes of Things in this visi∣ble Page  25 State, shall be taken off the Earth of their own Grosse and Dul Principles, into these Mysterious Ships, in which they shall be carried on still further and further into the Ocean of the God-head.

I have now describ'd those Clouds in which Christ comes, which was the second Head.

3. Head.

The clearnesse of Christs Appearance.*Every Eye shall see Him. There is a Two-fold Eyes,

  • 1st. The Inward.
  • 2. The Outward Eye.

1st. The Inward Eye shall see Christ. Saint Paul speaks of this, Ephes. 1.18. The Eye of your understanding be∣ing Enlightened. The Eye of the understanding is the Inward Eye. This also is Two-fold.

  • 1st. A Naturall.
  • 2. A Divine Eye.

The Naturall Eye is that of Reason, which is alwayes open in all Men, so farre as they are Men. The Divine Eye is for many yeares, many ages, quite shut up in the Soul ever since the Creation, untill the Regenera∣tion.

This Eye is a Divine Principle or Faculty of see∣ing Things; the Supreame Power of Knowing, as God Knows and is Known. Saint Iohn speaks of this Eye, 1 Iohn, 3.2. When He appeares, we shall be like Him, For we shall see Him as He is. The Proper Light and Object of This Eye is Jesus Christ in the Spirit, Page  26 as He is the Brightnesse and Image of the God-head.

As a Sun-beame beating with a strong Light upon the Naturall Eye; So shall the Lord Jesus awaken this Eye in Man, by setting Himselfe in it. And now how cleer, how sweet, how satisfactory must this sight be? 'Tis a Fit Union of an Object Suitable to a Proportion'd Power or Faculty, that gives Satisfaction and Certainty. Here the Divine Eye is the Faculty, the Supreame Image is the Object, the Vnion is the Spirit of Unity. Each Image, each Eye, each Sight is not so much as a Dream, Sha∣dow, Glance to This, where the Eye of Heaven, and the Beauty of Heaven possesse each other in One Spirit.

2. The Outward Eye shall see Christ. Now the Inward Powers of the Soul are unrighteously detain'd, as by an Imprisonment, or Buriall in the Exterior Senses. But when Christ comes, the Outward Man with His Facul∣ties and Senses shall be taken in by the Intellectuall and Spirituall Man, as the Tabernacle was into the Tem∣ple. So Both shall see the same Glory, by the same Light.

Saint Paul tels us, 1 Thes. 4.16. The Lord Himself shall descend with a Shout, with the voyce of an Arch-Angel, with the Trump of God. The Lord Jesus shall fill the Angels with the Discoveries of the God-head, as Trum∣pets with a Loud Blast, or Triumphant Flourish. Tho∣row them this Double noise, the Shout of Divine Ap∣pearances, the Voice of Angelicall Gloryes, shall come rushing like a Mighty Wind upon the Dead Saints, and awaken their Bodyes into the same Harmony, as they had done before, their souls. So Both shall be a Treasure of Divinity in an Angels vessell.

Page  27To this agrees that of Jesus Christ: Mark 12.25. They shall be as the Angels in Heaven: Speaking of the Resur∣rection, which is the Comming of Christ to the Body. Then shall our Bodyes be in our Soules, as a Lesse Angel in a Greater. Christ as He comes transfigures Both into Angelicall shapes, so pours forth Himselfe into Both, and Both enjoy the Clearnesse of His Appearance.

4. Head.

The Sweetnesse that flowes from Christs Appearance.*And all the Tribes of the Earth shall mourn over Him. Sweet Teares upon a Sweet Subject! Christ, when he shines out, pierceth the Hearts of Men with the Golden-headed Arrow of Love, and Loving Griefe, by a Four-fold Discovery.

1st. Of the Eternall Relation between Christ and the Soul. Christ comes and All the Saints with Thee. Hos. 4.5. When Thou appearest, then thou Discoverest All His Saints in Thine Hand, in thine Heart, Deut. 33.3. Thou shewest thy selfe, O King of Saints, as the Ever∣lasting Father, the Father which hath sent forth All Ge∣nerations from the mid'st of his own Tender Bowels. This is the First Discovery.

2. Of the Eternall Affection in Christ to the Soul. Divines say, that the wounds shall appeare in the Glori∣fied. Body of Christ, when He Appeares. 'Tis true, that he opens His Bosome, and shewes those Wounds of Love which he had there from Eternity; and those Wounds too, which He received on the Crosse, as they are Glo∣rifyed in His Eternall Love.

Page  283. Of the Emptynesse and Eternall losse of those Things, for which we undervalued our Saviour.

4. Of the excesse and Eternity of Glory, which we shall see comming forth upon us in the Person of Christ.

As at the Discovery of Ioseph, He and his Brethren fell upon the Neck of each other and wept: So will this Discovery in the Appearances of Christ, bring a sweet Confusion upon the Spirits of Men: Then shall a Man fall at the feet of His Saviour, and weeping say, O my Iesus! Thou art my Father, Brother, Husband, Selfe. While there were other Things, I loved other Things more than Thee. Now they are Everlastingly gone, and have left me alone: Yet now thou ownest me. See, as thou break∣est forth, thou drownest my sins and me in a Flood of Glory in thy Selfe. O my Iesus! Thou breakest my Heart.

I have now pass'd thorow the Doctrinall Part of the Point, distinguish'd into Foure Heads.