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Now in this body he finished the work which his Father gave him to do; he fulfilled all righteoufnefs (the righteoufness of the letter, the righteoufness of the Spirit) that he might bring bis through the righteoufnels of the law or letter, into the righteoufnefs of the Spirit and power, into the righteousness of the new life; and here that fcripture is read and fulfilled, I through the law am dead to the law, that I might live to God. So his whole life was a doing the will of the Father, which fent him.

When he was but twelve years old, he difputed with the doctors and teachers of the law, hearing and afking them queftions (difcovering the pure wifdom of the Father which dwelt in him) because it was his Father's bufinefs which he was to be about, as he told his mother,. Luke ii. 49. And when the Lord led him into the wildernefs to be tried, he went and was tempted, that he might fight the battle against his great adverfary. And when the Spirit of the Lord was upon him, moving him to preach the gofpel, he preached the gospel in the Spirit and power of the Father, and went about doing good, and healing all that were oppreffed of the devil, as his Father's Spirit led and guided him: for he did nothing of himself, or in his own will, or for himself; but all in the will and time of the Father.

Mine bour is not yet come, faid he to his mother, when she was hafty to have him do that miracle of turning water into wine, John ii. 4. And fo when his brethren urged him to go up to the feaft, John vii. 3, 4. My time, said he, is not yet come; your time is always ready, ver. 5.

Thus he did always please his Father, and feek the honour of him that fent him; and was obedient unto death, even the death of the cross, being willing to drink of the cup which his Father gave him to drink: and fo having finished his work, he returned from whence he came, and fat down at the right-hand of the majesty on high, being exalted above all principalities, and powers, and dominions, both in this world, and in that which is

to come.

Thirdly, Now the third appearance of Chrift, which these two outward appearances made way for, was his appearance in Spirit, even his pure, inward, heavenly appearance in the hearts of his children. This he bids his difciples wait for; telling them, that he would not leave them comfortless, but would come again to them. They had had the appearance of the bridegroom in the flesh, and he was to go away. It could not be helped; it was neceffary for them that he fhould go away; but (faith he) I will come again. The fame power and prefence that is now with you in a body of flesh, fhall vifit you in Spirit, and fo abide with you for ever. For he that is now with you fhall be in you; till that time ye fhall have forrow, and be like a travailing woman; but the world, in the mean time, fhall rejoice; but I will fee you again, and your heart fhall rojoice, and your joy no man takes from you. And was it not fo? Did not Chrift fend the Spirit, the Comforter? Did he not come in the Spirit and power of the Most High, to be with them always to the end of the world? Did he not bid them stay and wait at

Jerufalem

Jerufalem for that appearance of him in his Spirit, and not go about his work and meffage till he came in the power and authority of his Father to go along with them? And did not their hearts rejoice when he came with joy unspeakable, and full of glory? Had they not then the joy and peace which paffed all the understanding of man, which joy and peace none could take from them; which joy they were not promised that they should receive till he came and faw them again? Yea, truly; in the kingdom, Spirit, and power of our Lord Jesus Christ there is a feeing eye to eye. Yea, it was fo, in some measure, with fome precious ones in the days of old, which that promise, (Pfal. xxxii. 8. I will guide thee with mine eye) intimates; for the eye of the foul must be upon God's eye, and observe the motion. thereof, if it be guided thereby.

And truly this adminiftration of the Spirit and power of the gofpel is exceeding glorious, and they that come into it, come into the glory and heavenly dominion and authority of the Lord Jefus Chrift (and fo are made kings by him, and wear crowns in his prefence, though they still caft them at his feet) and are changed from glory to glory; and behold, as in a mirror, the glory of the Lord, which none can do but with the eye which is in fome measure changed and glorified.

Now this difpenfation of the gospel in Spirit and power, began in the apostles days, and the church was exceeding chafte, pure, and beautiful then, without fpot or wrinkle; though there were fome crept into the outward court, which were fpots among them; but that did not mar the beauty of the rest, but they could bring victory and dominion to him that fat on the throne, and witneffed that falvation, and strength, and the kingdom of our God, and the power of his Chrift was come, For the manchild was born, and was among them; and the glorious woman (the church, the spouse of Chrift) was cloathed with the fun, &c. and had both her hus band (her Lord and head) and the man-child (the pure birth of life) with her. But there was a falling away after this, and a thick dark night, and a very great and universal apoftafy from the Spirit and power of the apostles; many departing out of the fear into the high-mindednefs, and not keeping their standing in the faith, and love, and obedience of the truth; but holding a form of godlinefs out of the power.

But God, in his tender mercies, determined to fend an angel to preach his everlasting gospel again; and in due time fo did, as is expreffed, Rev. xiv. 6, 7. (Mark: none could preach the everlasting gospel after the apostasy, by any ordination or fucceffion of miniftry left amongst men; but there must be a new receiving of the gofpel, by a new meffage and commiffion from. on high). And God likewife fent forth his Spirit of judgment and burning to confume the whore (the falfe church) which was grown very great, fitting over peoples, multitudes, nations, and tongues; and to bring the true church out of the wilderness into enjoyment of her beauty and glory again.. And when she comes again, fhe comes as a morning without clouds, with

out:

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Out any veil, without any outward types or fhadows of the glory to be revealed, even in the pure and heavenly glory itself.

He that hath a true eye, let him read this; and he that hath an heart opened by the Lord, let him acknowledge it: for the name of the Lord Jefus Chrift is exalted, and the knees of his redeemed-ones bow to him, and acknowledge him the only Anointed One, the only Lord and King over all, to the glory of God the Father. Amen.

XII.
Concerning Mount Sinai, and Mount Sion.

WA

AS not Sinai the mount that might be touched, an earthly mount, from whence was the ministration of the law outward, or in the letter, which gendered to bondage, condemnation, and death? Doth not the apostle Peter fay, concerning the law as fo administered, that it was a yoke too heavy for them or their fathers to bear? Acts xv. 10.

Is not the gofpel Sion a fpiritual mount, an heavenly mount, a mount that cannot be touched by human fenfes, a mount from whence is the miniftration of the Spirit, the ministration of liberty, the ministration of life, the miniftration of the glory that excelleth? Is it not the holy mountain, whereon the holy city (the New Jerufalem) is built, and where the King of Righteousness rules in righteousness and peace over all his subjects; where he makes to them the feast of fat things, and of wines on the lees well refined; where he and his fup together, eating and drinking the bread and wine of the kingdom, even the living bread, and the fruit of the living vine?

Is not the whole miniftration of life, from the beginning to end, from Mount Sion? Is it, any of it, from Mount Sinai ?

Is not Sion to be redeemed with judgment, and her converts with righteousness? Doth either the judgment, or the righteousness, wherewith Sion and her converts are to be redeemed, come from Mount Sinai? Do they not both come from Mount Sion?

Out of Sion fhall go forth the law, and Word of the Lord from Jerufalem, Ifai. ii. He that understandeth this fcripture, knoweth the gospel state.

Ye are not come (faid the apostle) to the mount that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempeft, and the found of a trumpet, and the voice of words, &c.; but ye are come to Mount Sion, and unto the city of the living God, the heavenly Jerufalem, &c. Heb. xii.

Now they that are come thither, they witness the law of the Spirit of life in Chrift Jefus, which maketh free from the law of fin and death; and the pure Word of eternal life iffuing thence, even from that Sion and Jerufalem.

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Mind that fcripture, Gal. iv. 25, 26. For this Agar is Mount Sinai in Arabia, and anfwereth to Jerufalem, which now is, and is in bondage, with her children; but ferufalem which is above is free, which is the mother of us all.

We read, Rev. xi. 19. That the temple of God was opened in heaven, and there was feen in his temple the ark of his teftament; and there were lightnings, and voices, and thunderings, and an earthquake, and great bail. Whence did thofe lightnings, voices, thunderings, &c. iffue; out of Sinai, or out of Sion? Doth not the Lion of the tribe of Judah roar out of Sion against his enemies, and shoot the arrows of his judgments from thence? And if he judge his enemies from thence, doth he not judge his people from thence alfo? Is not his fire in Sion, and his furnace in Jerufalem? And doth not the Spirit of judgment and burning (by which he wafheth and purgeth away the blood and filth of the daughter of Sion) iffue forth from thence? Oh! that men had a true and spiritual understanding of these things, and were taught of God to know and diftinguifh concerning the things of his kingdom!

XIII.

Of the Signification of Mount Sinai, and Mount Sion.

Mo

COUNT Sinai was that mount of earth which the voice and prefence of the Lord fhook at the miniftration of the law outward. Now there is an inward earth, which is to be fhaken alfo; even the nature which tranfgreffed, the nature which was fubject to fin, and under the curfe, the earth which brings forth briars and thorns. Into the earth the plough of the Lord is to go, to break it up, and overturn it, that there may be a new earth formed, fit to receive the heavenly feed; out of which it may spring, and bring forth fruit to God. Yea, not only the earth, but also the heavens, are to be fhaken, yea, and removed too; tho' the fhaking of Mount Sinai did not fignify that, but only the shaking of the earth. But yet once more (faith the Lord) I fbake not earth only, but also beaven; which fignifieth the removing of those things that may be fhaken, that those things which cannot be fhaken may remain.

There is that which is changeable, and there is that which is unchangeable. The old earth, and the old heavens, are changeable; the new heavens, and the new earth, are unchangeable. There is a changeable mind, a changeable spirit, a changeable nature, a changeable will, a changeable. wisdom, a changeable reason and understanding (which one while goeth this way, and another while that way) a changeable knowledge of God; which man learns not of the Spirit of the Lord, but after a traditional way, and by the search of his own hunting mind, and drinks into that part which is old and earthly. There is man's kindling a fire there, a beating out fparks there, with which he compaffeth about and warmeth himself, getting unto. himself peace and joy, hope and confidence, &c. But when, the Lord ap

pears,

pears, and his voice is heard (when he arifeth to thake terribly the earth, yea, and the heavens alfo) all these will be fhaken, and fall like untimely figs at the rushing of a mighty wind and terrible tempest.

For the day of the Lord, the day of his pure appearance, the day of the brightness of his rifing, will be upon all that is high and lofty; upon all that is proud and lifted up above the pure feed. Every cedar of Lebanon, and oak of Bashan, that is high and lifted up; every high mountain and hill that are lifted up; every high tower, and fenced wall; every thip of Tarshish, and pleafant picture, &c. fhall all feel the terror of his majefty and that alone which is of the pure feed, gathered into the feed, and changed into the nature of the feed, that alone fhall ftand. Nothing else fhall be able to dwell with the devouring fire, and everlasting burnings: fo that it may be very well faid, 'Who may abide the day of his coming; and who shall stand when be appeareth? For he is like a refiner's fire, and like fuller's foap; and he cometh with his fan in his hand, to fan away the chaff; and fhall fit as a Definer and purifier of filver, to purify the fons of Levi, and purge them as gold and filver, that they may offer unto the Lord an offering in righteoufnefs, pleasant to the Lord; which none can do but those that are purified by him.

And happy will they be, whofe religion and worship in that day will ftand the trial, and bear the fire. And oh! bleffed for ever be the Lord, who is come near to judgment, and is a swift witness against all deceit and unrighteoufnefs; but a juftifier of them whose consciences he has sprinkled with the blood of Jefus.

But now, as the Lord taketh away the old, fo he bringeth in the new. As he removeth the old earth, and the old heavens, wherein dwelt unrighteousness; so he formeth and bringeth forth the new heavens, and the new earth, wherein dwells righteousness.

And here the kingdom is known and received, which can never be fhaken. Here is the Mount Sion, which shall never be removed; and the Jerusalem, one of whose stakes or cords fhall never be plucked up, or broken. Here is the city which hath everlasting foundations, whofe builder and maker is God.

Bleffed are they that come hither, and dwell here; who are not come to the mount that may be touched and shaken, and removed (read inwardly); but to the holy mount of God, and whereon all the buildings of life are raised, and whereon they ftand firm for ever.

And all that are herein built up and established can truly fay, and fing in fpirit, Blessed be the Lord God of Ifrael, and blessed by him fhall be the babitation of juftice, and mountain of holiness, from this time forth for evermore. For Jerufalem is now become a quiet habitation, and the king of glory reigneth therein: for the Lord of Hofts, who hath created the new heavens, and the new earth, hath created Jerufalem a rejoicing, and her people a joy; and they fhall be glad, and rejoice, and bless themselves in him, for ever and ever. Amen, Amen.

XVI.

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