The Rise Race and Royalty of the Kingdom of God

That Soul, which shines forth in Righteousness makes itself a King not by Right only, but Choice too; by Love, as well as Law.

Psal. 45. 4. 5. In thy Majesty ride prosperously, because of Truth, Meekness, and Righteousness, &c. Thine Arrows stick in the hearts of thine Enemies, the people fall under thee. This was sung of the Lord Jesus; Righteousness clothed him with so sweet a Majesty, that he pierced the Hearts of His Enemies with Arrows of Love. Such a King is every Spirit, which is Brother to this Jesus. Righteousness sits upon him, and shines from him, as a Garment of Light, Truth, and Wisdom; it shows, as wrought into a Harmony of Courage, Justice, Temperance; it sparkles with Tempers of Goodness, Gentleness, Meekness, Humility. These things, like Arrows, wound the stubbornest Hearts with a Liking, and a Love; that a man's bitterest Enemies bow to him.

3. The Scepter. Psal. 45. 6. It is said to our Savior: The Scepter of thy Kingdom is a Righteous Scepter. Righteousness is the Scepter of Strength in the Kingdom of Christ, by which all things are swayed, and governed, Psal. 16. 7. If a man's ways please the Lord, his Enemies shall be at peace with him. Holiness, or Righteousness is such a Harmony, such a Music between God and Man, as all things hear, and obey.

They that make use of hellish Charms, make the Picture of a Person in Wax, and as they work the Wax by the Fire, so they work upon the Person. Goodness hath a Heavenly Charm in it. For a Righteous man hath in himself the Heavenly Image of God, which is the First, and radical Image of all things. By this Image, he hath a power upon all things.

Thus Righteousness is the Crown, Robe, Scepter in the Kingdom of God.

1. Use. Learn to hate Sin by the Rule of Contraries. For, if Righteousness clothe you with the highest Honor, Worth, Strength of Kings; if it crown you with the Glory of God, if it carry you up to the Life of God: then what doth Sin? Sin by the Rule of Contraries puts upon you the Baseness, Badness, Weakness of Slaves; Sin wraps you up in the Shape, sows in you the Seeds of Devils.

Let us then look on Sin in this Five-fold View: As it puts on us. 1. Weakness. 2. Badness. 3. Baseness of Slaves. 4. Shapes of Devils. 5. As it plants in us Seeds of Devils.

1. Sin puts upon us the Weakness of Slaves. Gen. 49. 3. 4. Reuben, thou art my First born, the Beginning of my Strength, Excellency of power. O Man! O my Soul! consider what thou wert in thy Beginning. A Divine Flame shot forth from an Angels Bosom into this lump of Clay, not to abide imprisoned in it, but to feed upon it, as fuel, so to return, and make its way upward, making all things that resist, its prey, and nourishment, What is it, that hath thus enfeebled, and cooled thee, and changed thee from Fire into Water? Sin hath done this. Now thou liest spread upon the Earth, swayed by every weak Breath, or Spirit, that blows upon thee; unable to contain thyself; casting thyself into the Figure, and Shape of every Object, on which thou touchest. Thy Sword • hath thus weakened thee.

Man was the Reuben of God, the First-born in the first Creation, the Excellency of Dignity, and Power; the Head of Strength. He was the Chie • Image of the Divine Nature, made to be the Spouse, and Queen of the God-Head the Only One of her Mother. The Rest of the Creatures were to be, as Concubines only, particular, inferior Images of God, The Soul foolishly forsakes the Bosom of her God, to throw herself into the Embraces of these Concubines; so she defileth herself, and them; so she dishonoreth her King, and Husband in both; so pours forth herself loosely upon the Ground as spilled Water.

2. Sin puts a Badness into men. It puts into us a Three-fold Badness; of Folly, Filth, Fury.

1. Sin fills us with folly. Sin so far befools thee, O vain Man, as to despise, deny Blessedness, Beauty, Eternity there, where they are, in God, the First, the Fountain, the Substance of all Beings: and to seek them there, where they are not, in Fleshly, shadowy, fleeting Trifles.

This is that Folly, the Head-Spring of all Sin, which St. Paul complains of, Rom. 1. 21. They became vain in their Imaginations, their foolish Heart being darkened. This was the Folly, The Eternal Substance, and Fulness was darkened and disappeared in their Spirits, which brought forth instead thereof empty Images. So St. Paul explains it at the 23. v. Changing the glory of the Incorruptible God into an Image made like to Corruptible Man, and Birds &c.

What degree of Folly is this, to refuse to acknowledge, or own the true God, who is Eternal Life: and to make each painted, perishing Vanity a God to us, while we make it the Object, and Spring of our Hopes, and Happiness?

But thus it is most just, that they to whom the true God, is but as an Idol, an empty name; to them each Idol, each empty Appearance should be their God. This is the First Badness in Sin, Folly.

2. Sin fills a Man with Filth. Carnality, and Corruption signify both the same thing in Scripture. To be Spiritual is to be Holy; to be Fleshly, Sinful, To be Carnally minded, (that is, to be Fleshly-minded) is Death: but to be Spiritually minded is Life, and Peace: Rom. 8. 6.

Is there anything more foul than this; for a Soul, which was made, as a Spirit, for Spiritual Joys, and Glories; so to mingle itself with Flesh, as to see, receive, relish nothing but by Senses of Flesh; so to drown itself in Flesh, as to be uncapable of conversing with, taking conte • t in any, but Fleshly objects? This is the State of a Sinful Soul: Thus is she over-spread with Flesh, as one great Spot.

The Interpreters of the Proverbs teach us, that the Young Man there, is the Soul, which is naturally Immortal, ever young, ever flourishing: the Matron, the chaste Spouse, that woes this Young Man, Divine Wisdom, the Heavenly Image of the Divine Nature: The Strumpet this Worldly Image of things. O say now, when thou Sinnest; Alas! How do I dishonor, and defile myself? I, who should, who might live chastely, constantly, sweetly with the Eternal Image of Glory, my God, my Spouse, mine own: I pour forth myself into the lap of Strangers, of Unconstant, Whorish, Flattering, Fading Beauties in Flesh.

O Filth! O Shame! That Spirit, that should tread upon the Stars, ride upon the Angels, rejoice with God everlastingly; that Soul labors and sweats in Dust, and Death, as a Slave; rowls in the Mire of Flesh, like a Beast; rakes in the unsavory sinks of all various Lusts, as an unclean Spirit.

3. Sin fills a man with Fury. Solomon in his Proverbs tells us of One, that throws about Fire-brands and Swords, and saith, Am I not in jest? Prov. 26. 18. 19. This is Solomon's Fo • l, which is a Sinner. Can it be, that any should make Ruines, and Reproaches their Delight, nay their Devotion too? Jonah said once. He did well to be angry even unto Death. Can it be, that any should cherish a Rage to the Death, Destruction of Men, Kingdoms, and Souls; and then think such a Rage, Religion; such a Fury, Zeal; and that these things they ought to do? Can it be that any should draw Tears, and blood from others, from Millions, from such as do them no harm; and then say, With such Sacrifices God is well pleased; that God, who is Love?

O take heed of Sin, it blows up in a man's Breast, the Fire of Hell; it strangely corrupts Nature itself consumes all good Nature in Man. There is no Notion so common, no Principle so plain in the minds of men, which it will not darken, and deprave. It will make you believe that Hellish Passions, are Heavenly Motions; and that there is Fury, and Fire in the Bosom of Sweetness itself, of God.

This is the Second Evil in Sin, Filth.

3. Sin puts upon a man the Baseness of a Slave. Prov. 28. 1. The wicked fleeth, when none pursues. Sin makes a man the veriest Coward in the World, the object of the greatest Pity and Scorn. When thou hast committed a sin, how art thou ashamed to see the light, to look up in the Eyes of God or any man, to behold thine own Face in a Glass? How dost thou start at every Motion, tremble at thine own Shadow, fly from the Reflection of thyself in the thoughts of another? How dost thou wish to be transported into some Wilderness, where thou mightest be a Stranger to all things, and especially to thyself?

Gen. 4. 14. Cain complains: I am driven from thy Face, and from the Face of the Earth; a Fugitive and a vagabond shall I be in the Earth. Behold the weight of Shame, with which Sin oppresseth a Guilty Soul. Who would buy all the pleasures, and profits of Sin at such a rate, as this? To be driven by Shame from the Face of God, and every Creature? To be hunted by the wretched Sense of Guilt, as a Deer with the Arrow sticking in his side? To run restless thorough all Companies, and Conditions, as a Fugitive, and Vagabond in them all?

Gen. 3. 7. It is said of our first Parents, when they had eaten the forbidden Fruit, their, eyes were opened, and they saw, that they were naked, and now they were ashamed. Do you ask, what is Sin? There is an inseparable Peace, and Pleasure goes along with every good deed; There is an unavoidable sting of Shame, and Horrour in the tail of every evil Act. He that doth evil, hath his Eyes immediately opened by that, which he feels in himself; and now he knows what he hath done.

What is that, which when you have done it, takes away your sweet Peace, and Rest from you? which makes you wish for a thick Darkness to fall upon you, that may hide you from every eye? This is Sin, hate it, and fly from it.

This is the Third Evil in Sin.

4. Sin wraps up a man in the Shape of a Devil. Man being in Honor continues not, but becomes like the Beast, that perisheth. What doth the Body of a Man now differ from that of a Beast more than the Body of one Beast differs from that of another? Nay the Bodies of many Brute Creatures excel it in Beauty, Strength, Virtue, Sense.

What hath thus changed Man, and put upon his Body the form of a Beast? Sin hath done it. But if we could see the Soul of man, as plainly, as we see his Body; we should see that far more like to Devils, than this is to Beasts. The Evil Powers, and Spirits might well say of Man, when he had sin'd; He is become as one of us.

What reason hath man to abhor this Poysonous, this Potent Evil, which transforms him into this monstrous Shape, that he appears, as a Beast among the Beasts, in his Body; as a Devil among the Devils, in his Soul?

5. Sin plants the Seeds of Devils in Man. Daniel teacheth us in his Prophesy, that the Messiah should come to take away Sin, and Iniquity. Dan. 9. 24. We read in the Promise, Gen. 3. That there should be Enmity between the Seed of the Woman, and the Seed of the Serpent. The Seed of the Woman is the Messias: Then the Seed of the Serpent must be Sin. Each Sin is the Seed of a Devil in us, which as it grows up, becomes a perfect Devil. A Lying Spirit entered into Ahab's Prophets, and possessed them when they became Liars.

Happy were we, if as often, as we feel motions to Lust, Covetousness, Falsehood, Ambition in us; we would then say: Now a Lustful, Covetous, False Ambitious Devil enters into me; if I yield to him, he will carry me away into the Waters, and Fires, of Confusion, and Torment, he will be still growing into me, till I become one Devil with him.

2. Property: Peace. This is the Second Property in the Kingdom of God, that is, in the Royal State of a Saint on Earth.

The name of Peace in the three Learned Languages signifieth Three things: a C • ssation: a Combination: a Perfection; a Cessation from trouble: a Combination, or league with all things: Perfection of excellency, and joy to give Rest.

There is a Three-fold Peace.

1. Natural: the Peace of the Elements in the great World, and the little World of Man's Body.

2. Civil: the Peace of men among themselves in their outward Conversation.

3. Religious: this is the Peace of the Soul in relation to God. This Religious Peace is Two-fold.

• 1. Rational: that which is built upon the Principle of Reason.
• 2. Spiritual: that which is sprung from a Divine Light. This is the union of man's Spirit with the Spirit of God, which is the Band of peace.

It is a Spiritual Peace, which I now speak of: This hath Two Parts.

• 1. Part: Silence.
• 2. Part: Satisfaction.

He, (that is, God) makes me to lie down in green pastures, and leads me by still waters.

1. Part: Silence. Psal. 23. 2. In this Psalm God is brought in, as a Shepherd; the Soul as a Sheep. In this verse Three Things are put together.

• 1. The Prosperity of the Soul.
• 2. The Repose of the Soul.
• 3. The Stilness of all things about the Soul.

1. The Prosperity of the Soul is expressed by green pastures. The Lord Jesus makes the Soul to feed on the green Pastures of the Fresh, and Flourishing discoveries of his Person, and Excellencies. That this is the Souls Pasture appears by that place of Scripture, John 6. 57. As the living Father hath sent me; and I live by the Father: So he that eateth me, shall live by me. As the Father is the Pasture-ground of the Son, on which he feeds, and out of which he is taken into this World, to be made a Sacrifice: So the Pasture-ground of the Soul is Jesus Christ.

2. The Repose of the Soul is signified: He makes me to lie down in green pastures. Jesus Christ, as a Shepherd makes the Soul to lay herself down to rest with security in the midst of his appearances springing up round about her.

3. The Stilness and Silence of all things about the Soul is set down: He leads me by still Waters.

Waters are often used by the Scriptures to represent the nature of Spirits, John 7. 38. 39. He that believeth on me, as the Scripture saith, out of his belly shall flow Rivers of living waters. This he spake of the Holy Ghost, which they, that believe in him, should receive.

The Scripture maketh two resemblances between Waters, and Spirits. 1. As the Springs of water nourish the Earth, and make it fruitful: So every fleshly thing hath a Spirit, which sends forth its streams upon it, to refresh it. Psal. 46. 4. There is a River, that makes glad the City of our God. The Holy Spirit is the River, that maintains, and renews the life, and appearances of God in the Flesh, which make the City of God on Earth. 2. The Second Resemblance is this, 2. Pet. 3. 5. We read of the Earth standing in the Water, and out of the Water. In like manner we learn, Heb. 11. 3. that the things which are seen, were not made of things, that do appear. Some read it thus: the things which are seen, were made of things that do not appear

As the Earth stands in the Water, and out of the Water: So every Visible Thing stands in a Spirit, and stands up out of a Spirit.

The Tumultuous workings, and agitations of these Spirits in us are the cause of all unquietness in our Spirits. But when Jesus Christ leads forth our Souls into the Fields of his Excellencies, and gives us of his Love: He calms all; so that every Spirit by which we pass along, as by a River side, is still, and silent.

The Peace of the Soul dependeth upon the Silencing of a Three-fold Spirit in her.

• 1. The Spirit of Wrath from God.
• 2. The Spirit of the Devil.
• 3. Her own Spirit.

1. The Spirit of Wrath from God must be silenced in us that we may have peace, Jer. 25. 30. You may read of this Spirit of Wrath. The Lord shall roar from above, and send forth his voice from his holy habitation: He shall roar upon his habitation, and cry aloud, as they that press the Grapes, against all the Inhabitants of the Earth.

The terrors, and troubles of the Soul do not always come from, or by some Secundary cause; but sometimes they come immediately from God Himself. God comes forth into the Soul, like a Lyon: He sends forth his voice quite thorough the Soul, as the roaring of an enraged Lyon: He presseth, and squeezeth the Souls with his own weight, with a cry of Wrath; as Grapes are trodden. This may be the case of any Soul, even the most Holy Habitation of the Lord, while she is the Inhabitant of an Earthly body.

What shall the Soul now do, that is in this case? To what Creature shall she call to help her against the mighty God? What course will you take to find rest to this Soul? No creature, no course can give any rest, till it please God to change Himself from a roaring Lyon, to a still, and quiet Lamb in the Soul. He can make this change in a moment, and by this change make the Soul, though she were but just before, as a dreadful Forest to herself, now to become a safe, and silent Fold, that she may lie down quietly, and take her rest.

See, what Job complains of, and what he prays for, Job 10. 16. Thou huntest me, as a fierce Lyon: Thou showest thyself marvelous upon me: v. 17. Thou renewest thy witnesses against me: Changes, and War are upon me. v. 20. Cease, and let me alone, that I may take a little comfort.

Oft-times God pursues a Soul fiercely, and swiftly, as if she were some great, and mighty creature. He hunts her from thought to thought, from place to place, from creature to creature; not suffering her to take her breath. He reneweth his Witnesses against her; He maketh her guilt, her miseries, her fears, his wrath, eternal horrors to appear continually before her in fresh, and new Shapes, as witnesses against her. So he makes himself marvelous upon her in those various, and heart-shaking Forms of darkness, with which he clothes himself in the midst of her. He brings Changes: He suffers her not to abide in any temper or state, but tos • eth and changeth the whole appearance of things to her; till she be quite lost in confusion, and amazement. And poor Soul, whither shall she go? What shall she do, that she may have ease, that she may have some comfort, though never so little? She can have no ease, no comfort at all, till God's time be come, till his will be, to cease, and take his plague away from her, and silence the Spirit of his wrath within her. All that the Soul can do in the mean time is; and that by his Strength alone, to wait, and cry: Cease thou from me, O God. There is a Time to break in pieces: and a Time to bind up, that which is broken.

Obj. But someone may say: How can God trouble or disquiet a Soul, immediately, and by Himself, Fury is not in Him, Es. 24. 4. There is no Principle of Evil or Torment in the Person of God. There is no Spirit of anguish, or vexation in the Divine nature. We read of him, Psal. 16. 11. In thy presence is fullness of joy. When God brings forth his own presence into the Soul; he brings along with it all peace, and pleasantness, a Fulness of Joy.

Ans. You must distinguish upon the Appearances, and the Person of God.

Distinct. You must distinguish upon the Appearances of God. God puts forth Himself immediately two ways, either in his own Appearance, or in a strange Appearance.

1. First, God puts forth Himself immediately, sometimes in his own Appearance: and then he ever makes peace. This Apppearance of God calms, qu • ets, and sweetens all in the Soul, Es. 4. 5. Upon all the Glory shall be a Defense. The Presence of God in his proper Glory, the naked Face of God looking froth in the Soul is a Defense from trouble, and terror. This is the Holy Moun • on which nothing can hurt, or spoil. This Discovery of God is a Light, which hath no darkness in it, no trembling, or fear,

Therefore, when the Holy Ghost had said, Psal. 16. 11. In thy presence is the fullness of Joy: He adds for explication: At thy right hand are pleasures for evermore. The presence of God at the right hand of his own proper Sweetness, and Glory; which is his Strength: this is ever accompanied in the Soul, with a Fu • ness of Joy, and everlasting pleasures.

2. Secondly, God can put forth Himself immediately in a strange Appearance, without the interposal of any Created Substance between God, and that Appearance; between that appearance, and the Soul, Joh. 20. 15. Jesus Christ appeared to Mary, and conversed immediately with her in the likeness of a Gard • ner, which made her weep for fear, that she had lost her Savior, who was 〈◊〉 under this strange Shape; which drew forth her tears.

So God can set his own Person, and presence in our Souls in the Shape of a Stranger, of an Enemy, of a devouring Tempest, of a burning Fire, Psal. 18. 11. It is written of God: He maketh Darkness his Secret place: and thick Cl • uds of the Sky his pavilion. God can make Darkness in thy Soul His Secret place, out of which he shoots his envenomed arrows into thy heart. He can make thick Clouds upon thy Soul, his Pavilion, from whence he will make war upon thee. Thus we must distinguish upon the Appearances of God.

2. Distinct. Secondly, we must distinguish upon the Person of God, as He is in Himself; and as He is in Jesus Christ.

1. First, God as He is in Himself is One, One rest, and blessedness in every State? Thus God is All in All, all that sweetness, peace, joy in every Appearance, which he is in any Appearance.

It is said in Job of the Earth, as it was in its first State: No stranger passed thorough it. So it is true of the God-Head in its first State, in its simplicity; that there is no Strange Appearance there. This Throne of God wherever it is set up, is a Circle; and every hand is the Right Hand there, every Shape, in which God puts forth Himself is Love.

2. Secondly, God, as He is in Jesus Christ, hath his Right, and his Left Hand; his Sweet, and Strange Appearances; Light, and Darkness; Love, and Wrath: Revel. 6. 16. They cry to the Rocks, and the Mountains to fall upon them, to hide them from the wrath of the Lamb.

Jesus Christ witnesseth: John. 5. 22. The Father judgeth no man, but hath committed all judgment to the Son. This distinguishing, and dividing Judgment, by which God puts forth Himself in Love upon some, in Wrath upon others, is not exercised by the Father, that is, by God, as He is in Himself; but by the Son, that is, by God, as He is in Jesus Christ.

This is the Kingdom of God, the shining forth of the God-Head from the right hand of the Lord Jesus, in its own proper Glory, calming, and clearing up all in the Soul; scattering, like Clouds, those strange Appearances of Darkness, and Terror, into which God had before put himself.

This is Christ showing us the Father, discovering God in his First Light, as He is the Fountain of Love, where there is neither Fear, nor Torment.

Use. 1. For Trial. By this we may try ourselves, whether we be in the Kingdom of God, or no. The Kingdom of God is Peace. If you be truly in Peace, you are of a truth in the Kingdom of God.

I will enlarge this Trial by Three Instances, which are the Glory, the Grace, the Blessing of God.

1. Glory: First the Glory of God, and the Peace of God ever go together, Luk. 2. 14. In the Angels Song these two are united: Glory to God on high, Peace on Earth. Jesus Christ, when he came down from Heaven, and was incarnate: Angels in their Praises, and Prayers at the Incarnation, join these two, Spiritual Glory, and Spiritual Peace, as undivided in their Life, and Death, in their absence, and presence.

The Soul, that is without Peace, is indeed without in that Darkness, which is without; whither nothing of the Glory of God comes, whence no Glory is given to God. If thou canst live without Peace; thou livest in a true Hell, where there is nothing of the Light of the Glory of God; nor any desire of it.

If thou hadst any taste or glimpse of the Glory of God in thy Soul; thou wouldst feel a sweet peace within thee, with thy God, with thyself, and with all things.

The Glory of God is a Healing, a Uniting, a Perfecting thing: it makes all perfect in One, Mal. 4. 2. A Sun of Righteousness shall arise with healing in his Wings. The Sun-shine of Glory falling from the Face of God upon the Soul in any degree, sweetly and soundly closeth up wounds, maketh up breaches, and divisions in the Spirit. The Wings of the Sun are his Beams. Each touch of any one Beam of the Glory of God upon the Soul, carries a healing, lenifying, appeasing virtue.

2. Grace. Secondly the Grace, and the Peace of God ever go together. St. Paul, when he prays for the Saints at the beginning of all his Epistles, joins these Two: Grace, and peace from God our Father, and from our Lord Jesus Christ. So much of the Grace of God, as goes forth into the Soul; so much of Peace goes along with it. Where there is no Peace, there is no Grace.

There is a Two-fold Grace of God, the Love of God towards the Soul; the Loveliness, or Image of God in the Soul.

1. Where there is nothing of Peace, there is nothing of the Grace of God, that is, of the Love of God, yet appearing to that Soul. Where the Love of God is poured forth, it is an overflowing Sweetness, 1 Corin. 13. 5. Charity thinketh no ill. This Charity, which is said in the same Chapter to be perfect, to remain forever, can be no other, than the Love of God let down from Heaven into the Soul, and revealed there, gathering the Soul up into itself, to dwell in this Love.

The Soul, that dwells in this Love, thinks no evil of God, of itself, of any thing: but is at peace with all, hath sweet thoughts of all. For the Love of God is its Eye, by which it sees, and its Heart by which it thinks. It sees God, itself, and all things by the Light of this Love: it thinks of all things by the Strength of this Love.

2. Where there is nothing of Peace, there is nothing of the Grace of God, that is of the loveliness of God, of the Beauty of Holiness in that Soul. So much of Peace, so much of Holiness, and Spirituality: So much of Distraction, and Disquiet, so much of Corruption, and Carnality.

Where things begin to descend, there begins Flesh, and Division. As things descend, and go lower, so these things increase. Where things begin to ascend, there begins Spirit, Spirituality, Unity, and Peace. The more we ascend, and go upward, the more we increase in these.

3. Blessing. Thirdly, the Blessing, and the Peace of God ever go together, Prov. 15. 17. Better is a Dinner of Herbs with Love, than a stalled Ox with hatred. Love is the Womb of Peace, and Hatred is the Mother of Unquietness; as appears by that place, Prov. 10. 12. Hatred stirreth up strife: but Love covereth a multitude of Sins.

Didst thou live at the highest rate of all content in thine outward man, and hadst no peace in thy Soul; thou couldst have nothing blest to thee. All thy delicacies would have a bitterness on thy palate, and a venom in thy bowels, that will never suffer thee to have a true joy in anything, which thou enjoyest.

Hadst thou but a Dinner of Herbs the lowest fare, such as the Cattle may have together with thee; and hadst Spiritual peace with it: these Herbs would have such a blessing in them, that they would be, as the food of Paradise was to man, when he had Herbs, and all Green things given him for meat.

If thine inward man had a stalled Ox, those Oxen, which Wisdom slays, Prov. 9. 2. prepared for it; the strongest notions, the highest Mysteries set before thine understanding: if thou hadst not the peace of God in these, these could be no Blessing; thy Soul with them would not thrive, it would be but as Pharaoh's lean Kine, that devoured the fat ones, and were still, as lean: All thy notions, and Mysteries would be but a tinkling noise, an empty sound vanishing without any profit, or lasting pleasure.

But Herbs, the lowest administrations, the darkest discoveries of Christ together with peace, is a Feast of fat things, and Wine upon the Lees, which though it have not so clear manifestations, yet may have, as sweet, and strong consolations.

Obj. But now some good Soul may cry out: Alas! this shuts me quite out of the Kingdom of God: by this I have nothing of the Glory of God, or of His Grace in me, or of his Blessing going along with me, for I have no peace. My Tears are my Drink, Day, and Night.

Ans. Thou art no good Judge in this cause. For thou mayst be deceived two ways, and this is the Two-fold Answer, which thou art to make to thine own Soul.

1. The Kingdom, and the Peace of God may both be grown up to a good degree in thee, though thou discern them not.

2. The Kingdom, and the Peace of God may be sown, though they be not grown up in thy Soul.

Ans. 1. First, the Kingdom, and the Peace of God may be grown up to a good degree in thy Soul, though thou discern them not.

Mar. 4. 27. The Kingdom of God is compared to Corn, which while a man Sleeps and Rises, Night and Day, Spring and Grows up, he knows not how. The Image and Peace of the Lord Jesus may be springing, and well sprung up in thy Spirit, while thou sleepest in the Darkness of some Temptation, and hast no sense at all of this Spring, and Growth, though it be continual, and flourishing within thee. This is hard to believe, or understand, how it should be. Yet thus the Lord tells thee, that his Kingdom, which is Peace puts forth itself in the Ground of thine Heart, and prospers, and grows a tall plant there, while thou hast no sense of it, but sleepest; though thou knowest not how.

Our Savior distinguisheth this growth of the Kingdom of God in the Soul into a Three-f • ld State: v. 28. The Earth bringeth forth fruit of herself; First the blade; then the Ear; after that the full Corn in the Ear.

The Earth is the Lord Jesus in his Earthly, or Fleshly Image; as he is the Ground out of which we all Spring forth in our First State, or Image. He in us of Himself sends forth and shoots up his Kingdom naturally in our Souls, as Trees set or planted in Him.

The full Corn in the Ear; the Ear; the Blade signify a Three-fold Evangelical State of a Saint on Earth, in the Body.

The First is the Royal, or Kingly State, of which I am now speaking. The other Two are distinct degrees of the State of Sonship, or Child hood, as it is different from the State of a Servant, which hath the Kingdom of God only Sown, not yet grown up in him.

1. First is the full Corn in the Ear. This is the Royal State, in which the Mysteries of the Gospel are displayed, the Spiritual Person of the Lord Jesus in all his Proportions is formed, and puts forth himself in the Soul with a fullness, a fullness of Spiritual Light, Peace, Strength, and joy. Yet all this clearness, and fullness is under a veil, in the Husk still of Flesh. It is the full Corn in the Ear, not threshit out by Death, and winnow'd by a Resurrection; but still standing in this World.

Thou mayst have this State in thee, and yet not see the Corn for the Husk: but mistake, and mis-interpret Christ in thee; because thou seest the Flesh still; and feelest thyself shaken with Winds, and beaten with Storms, as being still in the open Field of this world.

2. The Second State is the Ear. Thou mayst have the Blessing, Grace, and Glory of the Lord Jesus running up in thy Spirit to a good height, with great store of Sap: thou mayst be now near to a kind of perfection in Spirituality. Yet all this may be in a form of Darkness, Emptiness, and Confusion.

Take heed of judging the State, in which thou art; the power, and virtue in thee, by the appearance. For so doing thou mayst call Light, Darkness; because it shines in the Dark. Be not like a foolish Husbandman, that should look upon his Corn in the Field, when it were new Eared, and should complain, that all his hopes were cast away; that he had Straw or Grass, instead of Wheat; because he yet sees not the Corn formed in the Ear.

3. The Third State is the Blade. Do not deny the Kingdom of God with the Peace thereof to be come up in thee; because thou canst not discern it. It may be truly come up in thee; but perhaps 'tis yet in the Blade, in tender, weak, low appearances; hardly showing itself above the Cl • ds of the plowed Earth, the trouble of thy broken heart; hardly distinguishit from weeds, the workings of the Flesh in thee.

Now take this Three-fold Caution.

1. Caut. First, take heed of over-seeing or undervaluing the full Corn, because it still in the Ear or Husk. Do not cast away from yourself the Praise of Christ, and Joy of Spirit, which belong to a strong, and reigning Christian because you have Strong, and raging Temptations, as being still in the Flesh.

2. Caut. Secondly: Refuse not to acknowledge Jesus Christ in the Ear; because you have not yet the full Corn.

3. Caut. Thirdly: Deny not Jesus Christ to have appeared in you; because he is as yet only in the Blade or tender Herb.

Thus I have discoursed upon the First Answer to a Doubting Soul.

Ans. 2. The Second Answer is this: The Kingdom, and Peace of God may be sown, though they be not grown up in thy Soul. You must distinguish between the Devil's Madmen, and God's Mourners.

1. The Devil's Madmen are such, as throw abroad Swords, and Fire-brands in the midst of their own Spirits, and say; Are we not in Jest? They toss Vanity up and down in their Souls, and Lives; they brandish, and blaze their Pride, Passion, and Lusts. These are their Peace, and Kingdom; their Pleasures, and Glories. But they have no sense of the Peace of God, and his Kingdom. They understand not how they drive these far from their Souls, and kindle the Fire of Hell-torments in their Hearts, while they roll themselves in carnal security, and Fleshly Pleasures. Against these this use is directed, and the Terrors of God are discovered.

2. But Secondly, there are God's Mourners, holy Souls, which can take no Joy in any Worldly thing, because they have no sense of the Peace of God in their Spirits. These good Hearts are clothed with a Garment of Heaviness; but that Garment is as a veil only upon the Beauty of Jesus Christ, which is of a Truth in their Hearts, though as yet it be hid from their Eyes. And therefore their Eyes are full of Tears, they go on weeping; but they carry their precious Seed with them in the Secret of their Souls.

These are God's Mourners, and these are to apply to themselves, that sweet Promise, Es. 57. 18. I have seen his ways, I will heal him; I will lead him also, and I will restore Peace to him, and to his Mourners, the verse before was: For the iniquities of his Covetousness I was Wroth with him, and smote him: I hid me, and was Wroth, and he went on frowardly in the way of his Heart.

How absolute, how sweet, how full is this Promise? What objection canst thou make against thyself, which the Lord doth not here punctually answer?

1. Object. Thou sayest: I have been very sinful, and still continue so. Mercies, Judgments do me no good; but make me more wanton, or more froward in an evil way. Ans. Hark, the Lord tells thee, that he knows all this, He hath seen thy ways, the Evil of thy ways, and every Aggravation of the Evil in them: yet he saith: I will heal thee. He undertakes to be Himself thy Physician.

2. Object. But thou • ryest • ut: I am Sick with my Lusts; I am wounded with miseries, I am broken with horrors. And I have no Strength to recover myself out of any of these. Ans. But the Lord Jesus saith: I will heal the • of all these Evils, of thy Sins, thy Sorrows, and thy Fears. I will do it for thee, by mine own Right Hand, and for mine own Sake.

3. Obj. Still thou objectest against thine own Mercies, and complainest; that thou knowest not Jesus Christ, nor the way to Him: Or if thou didst; thou hast neither Will, nor Power to come to him, that thou mayst be healed by Him. Ans. But what saith the Lord to thee? I will lead thee also: I will first come to thee, I will stretch out my Hand towards thee, and take hold of thy Spirit, I will draw thee towards myself, I will direct thee in the right Paths of my Love, I will bear thee up in the way, that thou shalt not fall in it, nor fall from it.

4. Obj. But thy Melancholy, Dark, and Sullen thoughts still abound in thee, and suffer thee to have no Peace. These fill thee with Fears, and Tremblings, that thou canst not take comfort in anything. Ans. But God will restore comfort to thee, and to thy Mourners. He will bring again, that Comfort, which thou hadst once in thy Spirit, which thou hadst in Paradise. It is now but laid aside, hid, sown in thee. God will bring it forth to Light, and set it before thee, and make it to grow up out of thine own Spirit, in the sight of thy Spirit, and in the sight of all thy Mourners; all those melancholy thoughts, which now fill thee with so much heaviness.

I will restore Comfort: Saith God. The Comfort, the Joy, for the want of which thou Mournest, is thine already, it was thine Eternally, it was the Grace given to thee before all times in Jesus Christ, as St. Paul speaks to Timothy. But as the Trees were first in the Creation, and then the Seed, and then again the Trees are restored to themselves out of their Seed. So thy Comforts have been hid in thine Heart, in which they lie in their proper Seed, and out of which God will make them to grow up, and so restore them to thee, and thee to thy Spiritual, and Heavenly self.

Thus much for the Second Answer: The Peace, and the Kingdom of God may be sown though they be not grown up in thee.

So I have done with the First Spirit to be silenced in the Soul that she may have Peace; which is the Spirit of Wrath from God.

2. The Spirit of the Devil. This is the Second Spirit to be silenced in the Soul for her Spiritual Peace. Read those Verses, Psal. 46. 2. 3. Therefore we will not fear, though the Earth be removed: and though the Mountains be carried into the midst of the Sea. Though the Waters thereof roar, and the Mountains shake with the swelling thereof. Selah. In the verse following you read of a River, whose streams refresh the City of God. This River is clearly the Spirit of God. This Sea then, which troubles the Earth, must be the Spirit of the Devil, the Natural Power of Darkness in the Creature, which, while it kept its own place, and order, had a Beauty in it; but forsaking its own habitation, as St. Jude speaketh, it brings Confusion.

You may confirm that sense of the Sea in this place, by comparing Two, or Three places of Scripture more, one with another.

Gen. 1. 2. That Darkness, out of which the Light, and Strength of the Creature was first raised, is expressed by a Sea: Darkness was upon the Face of the Deep, and the Spirit of God moved upon the Face of the Waters.

Revel. 20. 3. The Angel casts the Devil into the Bottomless Pit. The Word here, which is translated Bottomless Pit, 〈 in non-Latin alphabet 〉 answer in Greek, to that in Hebrew, Tehôm; which is expounded, the Deep, in that First of Genesis. And the Sea is frequently called by this Name thorough the Scriptures; Teh • m; 〈 in non-Latin alphabet 〉 ; The Deep. The Devil was cast down into the great Deep of his own Darkness, and shut up there.

Revel. 21. 1. I saw a new Heaven, and a new Earth, and there was no more Sea. The Spirit of the Devil, and the Power of Darkness was now shut up in itself, and no more troubled the Peace and Beauty of the Creature. Though there was still Night, and Day; Darkness, and Light; yet there was no more Sea, the Darkness, was as a sweet Calm Stream refreshing the Earth, and mingled with the Light of Life.

This Sea of Darkness, and confusion lies at the bottom of the Spirit of every man naturally. It encompasseth us on every side. This often opens itself upon us, and the Mountains of all our Strength, Joy or Glory are swallowed up in the midst of it.

When the Waters of this Sea, evil Spirits roar upon our Souls; they fill them with Fear, amazement, and Horrour.

The Sea is accounted the Cause of Earthquakes. The Earth in a Man, all the Foundations of his Life, and Joy are violently shaken in him, when this Sea swells beneath them.

What Peace, what Establishment can there be to the Soul, while this Power of Darkness rageth? As the World shall have no Peace, till it be bound up in its own Deep, so neither can the Soul.

This is the Second Spirit to be silenced.

3. The Spirit of a Man in Himself. Before the Soul can have Peace, her own Spirit must be silent in the midst of her.

Psal. 4. 4. We have this advice given us: Commune with your own Heart upon your Bed, and be still. This seems to be a Contradiction Commune, and be still. But the Selah added, points out a more hidden sense.

Here are Two Terms in this Scripture, which have a various Sense. Heart, and Bed.

1. Heart. Commune with your Hearts. What is the Heart? The Heart is the Inward Principle, the Life-Principle.

1. The Heart is the Inward Principle. So you read of the Heart of the Sea, Exod. 15. 8. and the Heart of the Earth, Mat. 12. 40.

Mark 7. 18. Whatsoever thing cometh from without, defileth not the Man. v. 19. Because it entereth not into thy Heart, but into thy Belly; and passeth into the Draughts. v. 21. From within, from the Heart of men proceed Evil thoughts, Adulteries, &c.

The Meats, which we take in from without, reach the Body in all the parts of it; and they reach the Soul, as it lives in the Body, working upon it, and making changes in it. Both these then are the Belly, the Outward Man, which is maintained from an Outward Principle, and passeth away into the Dust, and Darkness.

But the Heart is more Inward, and Immutable. It is that, which abides in the Invisible part of things, and is that Hidden Spring, the Principle both of Soul, and Body.

This Heart in the Natural Man is the Spirit of Man, in the Spirit of the Devil, or in the Spirit of Divine Wrath; or rather in both. So from the Heart come evil thoughts. So St. John saith, 1 John. 3. 20. If our Hearts condemn • us, God is greater than our Hearts and knoweth all things. But if our Hearts condemn us not, then have we confidence before God. Every man hath in him a Principle more Inward, than the Spirit of the Devil, which is the Spirit of God, as it comes forth into his Spirit, and gives his Spirit, a Created Invisible, Immortal Being in itself among Angels.

This is that Heart of man, with which he is to commune, this is the Seat of Justification, Or Condemnation: The Spirit of Man, as it lives above in the Spirit of God, according to his Wrath, or his Love: Or the Spirit of God, as it becomes the Principle of Nature, a Principle in the Spirit of Man.

If this Heart condemn us; that is, the Spirit of God, as it is the Principle of our Spirits: God is greater than our Hearts: that is, the Spirit of God, as it is in itself, above our Spirits, hath a greater Fulness of Majesty, and Light in itself, where it is, as the Light in the Sun; when as in our Spirits, it is, but as the Light in the Star. If therefore it testify Wrath to us in this relation, in which it is, but as a Glance; it shall more fully testify wrath against us in that State in which it is the Full Glory. As it is a Principle in our Spirits it opens itself truly, but imperfectly: in a right Sense; but in a part only of its own Sense. But as it is in itself, it knows all things; it opens itself to the utmost of its own sense, and eternal purpose.

A man should neither comfort, nor condemn himself from the language of his own Spirit, as it lives in the Outward Soul, or Body, and speaks of its own. This Spirit should be silent, and still.

But we are to commune with the Divine Principle in us, with our Spirits, as they dwell within, in the Spirit of God. For so the Spirit of God, and our Spirits, are twisted in One, make One Heart, testify One thing, and that truly, whether it be for Life, or for Death; from Wrath or from Love.

For the Spirit of God, and of Man in this Principle, are an Image of the Spirit of God, as it is absolute, and supreme in the God-Head.

But there is a Heart, within this Heart. This Heart is a Principle of Life or Death, Love or Wrath. There is within this a Heart, which is the Life-Princiciple, and the Love-Principle.

2. The Heart is the Life-Principle. Prov. 4. 23. Keep thy Heart with all Diligence: for out of it are the Issues of Life. What is this Heart, which we are to keep, when we are to deny ourselves? We are to keep it, not with Caution to preserve ourselves from it; but with Confidence, to preserve ourselves by it.

This place of Scripture is like that before it, Prov. 4. 13. Where Solomon speaking of Wisdom, or Instruction, saith: Keep her, for she is thy Life.

Jesus Christ, as he is in the Spirit, is our Life-Principle, Colos. 3. 4. When Christ, who is our Life shall appear.

He is the Treasure of our Hearts, and our truest Heart. For from Him, as He is in the Spirituality of his own Person, are the Issues, the Out-goings, of our Life, Mat. 6. 21. Where your Treasure is, there will your Hearts be also. Our Treasure, and our Hearts are both with Jesus Christ in Heaven, Colos. 3. 1.

The Heart, is the Treasury of all good things. A good man out of the good Treasury of his Heart bringeth forth good things, Mat. 12. 35. Jesus Christ is this Heart, which hath the Treasure in it. For in him are all the Treasures of Wisdom, and Knowledge hid, Colos. 2. 3.

Jesus Christ is the Heart. as he is the Head of Man, 1 Corin. 11. 3. The Head of every Man is Christ: The Head of Christ is God.

The Lord Jesus, as he is the Heavenly Man, is the most proper Head, and Heart of man: the First Principle before all others, the most inward Principle lying within, and beneath all other Principles; the Life-Principle.

Thus we see, what the Heart is.

1. Jesus Christ, as He puts forth Himself in the Natural Spirit of Man, to be the Principle of Nature either, in a Power of Wrath, or Love.

2. Jesus Christ, as He is in his own Heavenly Spirit, and Person, comprehending the Life, Perfection, and Blessedness of Man in Himself, as in a Divine Root, or Treasury.

2. The Bed. This is the Second thing, of which we are to seek the meaning. We read of a Bed of Tribulation, Revel. 2. 22. This Bed is a Spirit of Darkness, Weakness, Woe, and Torment.

We read of a Bed in Tribulation, which God prepares for those, whom he loves, Psal. 41. 3. Thou wilt make all his Bed in his Sickness, or, Thou wilt turn it, the Inside of Peace, Love, and Glory, for the Outside of Pain, and Trouble: or thou wilt change it from a Bed of Languishings, into a Bed of Rest, or a Bed of Love.

We read of Beds of Joy, and Glory, Psal. 149. 5. Let the Saints be joyful in Glory, let them Sing aloud on their Beds.

In the Canticles there is mention made of the Bed of Christ, and His Spouse: Can. 1. 16. Our bed is Green. There is also Solomon's Bed, who was a Type of the Heavenly Bridegroom, Cant. 3. 7. Behold his Bed, which is Solomon's, threes •• re valiant men are about it, of the valiant men of Israel.

This Bed is the Spirit of the Lord Jesus, which shines forth, and buds with Sweetness, and Beauty, which goes forth in the midst of the Angels, clothing itself with those Mighty, and Glorious Spirits. This Spirit draws the Soul forth from the Tumults of the Flesh, takes her off from her own Strength, and casts her upon itself, as upon a Bed of Rest.

By this time we see, what the Holy Ghost means by the Heart, and the Bed.

Let us now return to that place of that Psalmist, for the opening of which we have brought in all these Scriptures, Psal. 4. 4. Commune with your own Heart upon your Bed, and be still: that is, discourse not with your Spirit, as it lives in this Body, upon these Outward Appearances. For so it is one with the Strange Woman, it is a Strange Heart: it is a Fountain, that makes itself common, and defiles itself; it is not your own Fountain alone, your own Heart; but a wandering, false, lying Heart.

Retire yourself into your Chamber, in which the Candle of the Lord shines; that is, into your Spirit, as it hath the Spirit of God, for the Spring of Natural Light, and Life in it. Here wait quietly, and silently for the openings of the Spirit of God in the secret Voice of Nature within you.

But, stay not here, Silence this Spirit too, draw yourself yet more inward, into the Spirit of the Lord Jesus, as He is the Inward Man, within, the more inward than, the secretest Retirements of the Natural Spirit.

Here cast thyself upon thy Bed in thy Heart, and commune with thy Heart upon thy Bed. This is thy Bed, and thy Heart both in one. Here lay thyself at Rest, upon this Spirit, which is the Comforter; advise with this Spirit, which is the only Counselor, the Spirit of Truth. So be thou still, let thine own Spirit, the Spirit of this World, and Nature in thee be silent.

He that thus hearkens in Silence, what the Lord will say, shall certainly hear him speak Peace to his Saints.

The Spirit of God in thy Natural Man may speak of Wrath to thee; and God will confirm that voice of Wrath in the Spirit of thy Natural Man. And so here thou canst find no Bed to comfort thee. But go a little beyond thy Natural Man, and thou shalt meet with the Spirit of God, as it is in its own Freedom, and Fulness in the Lord Jesus▪ Here is a Bed ready prepared for thee. Now silence thine own Spirit forever; and hear no more, what the Spirit in thine own Spirit speaks; but, what this Spirit speaks, as it is here, in Jesus Christ; and this Spirit will certainly make thee to hear the voice of Joy, and Gladness. Thus the Lord giveth his Beloved Rest: not in themselves, but in Himself.

I have now finished the First Part of Spiritual Peace, which is Silence; the Silencing of a Three-fold Spirit; the Spirit of Wrath from God; the Spirit of the Devil; the Spirit of Man.

2. Part: Satisfaction. The Second Part of Spiritual Peace is Satisfaction. This consists in Two Things.

• 1. A Sweet League with all things.
• 2. A Satisfactory Rest in this League.

1. A Sweet League with all things. There can be no Satisfaction, where there is anything wanting, and not made up; or anything Crooked, and not made straight: as Solomon speaks, Eccl. 1. 15. There is no Satisfaction, where there is Division, or Contention.

Jobs Friends promiseth this Satisfaction to Job, Job 5. 23. Thou shalt be in League with the Stones of the Field, and the Beasts of the Field shall be at Peace with thee. v. 24. And thou shalt know, that thy Tabernacle shall be in Peace. Behold a League wi • h all things below thee, Beasts, and Stones: Principles, and Appearances of Life descending are the Beasts: The Stones are the Principles and Appearances of Darkness descended to the lowest, the Dead Images of things. Behold a League here with all things above thee; thy Tabernacle shall be in Peace. The Powers above thee are thy Tabernacle: The Angels are thy Tabernacle, God is thy Tabernacle. Thou shalt dwell peaceably in these. These shall be in Peace, not in stormy or fiery Appearances upon thee.

Behold a League with all Times, with Eternity: Thou shalt know, that thy Tabernacle shall be in Peace. Thou shalt not fear, what is to come; because all Times to come shall be in Covenant with thee. Whatever Times come to others, still thy Tabernacle, thy Angel, thy God shall be peace upon thee; and this thou shalt know before hand.

This is that League with all things, which Jobs Friend promiseth to him, without which there can be no Satisfaction or Peace.

Quest. But you will perhaps ask me, how this League is made.

Ans. I answer, that it is made by living in the Spirit of Jesus Christ. This Spirit in you is this League or Covenant. For the Spirit is the Unity, and hath the Band of Peace in itself, Ephes. 4. 3.

The Lord, who is the Spirit, is called, the God of the Spirits of all Flesh, Num. 16. 12. and 27. 16. This place agrees with that, Luk. 20. 38. God is the God of the Living, not of the Dead, for all things live to Him.

As our Savior said; that Little Children had their Angels, which beheld the Face of God in Heaven: So it is most true, that each Fleshly Appearance hath its Spirit in which it lives with, and to God. Every Beast, or Stone hath its Angel, in which it is comprehended after a living manner, and by which it is governed. Every Angel hath its Spirit in Jesus Christ, in which itself is again comprehended after a Divine manner, and by which it is entirely managed.

Thus the Spirits of all things are in the Spirit of Jesus Christ. The Spirit of every Creature, which is the Scepter, that sways it, the Law • giver to it, is in the ha • d of the Spirit of Christ, and goes forth from between his Feet.

If then thou wouldst be in League with all things, and at Peace with them: be thou One Spirit with Jesus Christ; so all Things, and Times shall be One Spirit with thee; and this Unity of Spirit is the Bond of Peace.

To be Spiritually-minded is Life, and Peace, Rom. 8. 6. If thou wouldst live comfortably, take h •• d of dw • lling in the Fleshly Tabernacle, in the Fleshly Savour, and relish of things. Let thy understanding, and Soul abide in the Spirit of God. So thou shalt converse always, everywhere with lively, and lovely Objects. All things round about thee, within thee, without thee, shall have Life, and a Harmony, a Tuneableness with themselves, and with thy Spirit, a Peace-fullness in their Life. All things shall have an Angelical Life and Sweetness to thee as they have to the Elect Angels. All things shall have a Divine Life and Sweetness to thee, as they have to God.

This is the First thing, in which Satisfaction consists, a Sweet League with all things.

2. A Satisfactory Rest in this League. This is the Second Thing, in which the Satisfaction of Spiritual Peace confists.

Es. 14. 3. And it shall come to pass in that day; the Lord shall give thee Rest from thy Sorrow, and from thy Fear, and from thy hard Bondage, wherein thou wast made to serve.

Poor Soul! while thou livest in the Darkness of Fleshly things, thou hast Sorrow breaking thee by the Oppression of present Evils, thou hast Fear pursuing thee with the expectation of more Evils yet to come, thou hast thy Desires carried forth incessantly, and violently toward those Objects which cannot satisfy, but divide, disappoint, and distract them, making them to labor under a hard Bondage, to work in the Fire, and feed on the Wind.

But when the Day of the Lord, the Day of the Spirit comes; then the Soul is in Covenant with all things; she hath all Evils subdued to her, so her Passionate part is Satisfied, and calm; she hath all good things freely to enjoy, so her Desires are at rest in the bosom of their proper Objects; thus the whole Soul hath Peace, all her Faculties acquiesce in their several Perfections, all her Powers move with a full Complacency in their several Operations.

Thus that is made good which is prophesied in another place, Es. 32. 17. The work of Righteousness shall be Peace, and the Effect of Righteousness, Quietness, and Assurance forever. When thou hast the Lord Jesus in the Spirit, then thou hast Righteousness brought forth to victory in thee. For all things are then gathered up into One Body, or Fulness of Divine Glory in thy Soul. Now thou hast Peace with Quietness, and Assurance forever. This is the Satisfactory Rest, when no Passion hath anything, to disturb it, no Desire wants anything to distract it. But all is quiet in the Soul for present, and assured to Eternity. This God doth, when he brings us into his Kingdom, which is the Unity of the Spirit.

Thus much for the Second Property of the Kingdom of God, which is Peace in the Two Parts of it, Silence, and Satisfaction.

Application.

Use. 1▪ Direction. If you would have Peace, understand, and distinguish rightly the Grounds of your trouble. As they are Three, so you shall know them by their several ways of working.

1, Ground. The Spirit of Wrath from God hath its way of Working in the Soul peculiar to itself▪ It makes present Impressions of Trouble, and Terror. But it doth it with an Absoluteness, an Arbitrariness, laying no Premises, drawing no Conclusions.

This was the great Dispute between Job, and his Friends. Job complained that God set a Watch over him; a Spirit of trouble, that should suffer him to take no Rest, no way, on no side: that He scared him with Visions, and frighted him with Dreams; God appointed a Spirit over him, which filled him sleeping and waking with dreadful Appearances, Job▪ 7. 12. 14.

Jobs Friends charge him to have Iniquity in his Hand, Job 11. 14. And Hypocrisy in his Heart, Job 8. 13. otherwise say they: Thou shouldst have prospered still; thy hopes should not thus have perished. So they laid Premises to the Wrath of God, which fell upon Job.

On the other side Job maintains; the Vanity of this Life, where all things fall alike to all: the Absoluteness of God, who deals alike with all at Pleasure: the Slightness, and Shadowiness of Man in this Fleshly State, where God alike sweeps away the Lives, and Glories of all sorts of men, as Shadows: The Excellency of Afflictions in the Saints: the Propriety of this State of things, which is properly subject to the Principalities, and Powers of Darkness, Job 9. 22. 23. 24. He destroyeth the Perfect, and the Wicked. None therefore can say, that any Sufferings are a Sign of a Reprobate Man, or of Hatred in God. If the Scourge slay suddenly, he will laugh at the Trial of the Innocent. God will laugh at the miseries of a Good man, as being, but a Melancholy Dream, when the Man is asleep, which wakes him, and he finds himself well in Glory. The Earth is given into the Hand of the Wicked, and hath covered the face of the Judges of it. It is improper to expect anything right in this State, which is the Season for Darkness, and the time of the Reign of those Spirits which are the Powers of Darkness, under whom the good Angels are veiled, and imprisoned.

Thus Job shows his Friends how they plead deceitfully for God. And Job hath this Testimony given him by God, that his Friends had not spoken right things of God, as he had done.

Job would grant, that he had sin'd. But the Lord could forgive him all his Sins, and he knew▪ His Redeemer lived, his Record was on High. He would never grant that his Sufferings were any Argument of his Sinfulness, or want of Sincerity in him.

Jeremy complains, Lamen. 3. 6. He hath set me in dark places, as they that be dead of old. The Spirit of Wrath from God can make itself a Prison of Darkness to thee, depriving thee of all the Sweet, Comfortable, Lightsom Appearances of things; leaving thee only Shady, Frightful, Empty, Melancholy Shapes hovering about thee, as they that are Dead. This Spirit can keep thee in this Darkness, that thou shalt find no way out of it, by Friends, Ordinances, Prayers, Endeavors of thy Spirit within thee. This Spirit can bind thee fast up in itself, sit heavy upon thee, sink thee still lower, as a Chain. So he goes on complaining, v. 7. He hath bedg'd me about; he hath made my Chain heavy.

But the Spirit of Wrath from God never draws forth any uncomfortable Conclusions for Eternity. No when such thoughts as these arise: I am cast away for ever: I shall be eternally damned in Hell. These thoughts are not from the Spirit of God, but from some other Spirit. And so Jeremy brings them in. v. 18. I said; my Hope, and my Strength is perished from the Lord. It is not: He, the Lord said, though he were in His Wrath: but, I said.

Thus we see, how we may know, when the Spirit of Wrath from God is the Ground of our Inward Trouble.

There is a Four-fold Remedy against this Trouble.

1. Remedy: Resignation. Say in the midst of this Darkness, and Fear: It is the Lord, let him do, whatsoever pleaseth him. I am in His arms, these are His ways with me. Can the same Fountain bring forth Bitter, and Sweet Waters? Be not deceived, be not disturbed O my Soul, but leave thyself with God, as a Faithful Creator; let him make, what He will of thee. The Word of the Lord, every Appearance, in which God comes forth unto thee, is good. Fear not to receive him, and to sit down, though it be in Darkness: for then thou sittest under his Shadow. Only neither take from, nor add to his Words, or Appearances in thee; by the Suggestions of any other Spirit.

2. Remedy: Retirement. Withdraw from the Fleshly Man, together with this Pillar of Clouds and Fire; which sits upon that. Draw thy Spirit up to the Unchangeable Spirit of Glory, and the State of thy Spiritual Man in that Glory. So did Job: My Record is on High. Appeal from that Testimony, or Discovery, which God gives of Himself below in thy Earthly Man; to that Testimony, or Discovery, which God gives of thee, above, in the Simplicity, and Nakedness of His Divine Nature. So did Paul: Of such a man I will boast; a man caught up into the Third Heavens, into Paradise. Though thou canst see nothing but anger, and frowns in the Face of Jesus Christ, as thou seest that in thy Flesh below: yet thou mayst see Joys and Glories in thyself, as thou seest thy Person in the Heavenly Person of the Lord Jesus above.

3. Remedy: Prayer. Cry to God continually for Two Things: First, that He would take his Hand off from you. No means, or Power can remove your Trouble, till the Hand of God be removed. 'It is that, holds down your Eyes, that you cannot see the Light of Comfort. No art, or force, can remove the Hand of God, till Himself please to do it: The Second is, that He would turn unto thee.

4. Remedy: Waiting. Submit, and Wait. I waited patiently for the Lord, • nd he inclined unto me: Saith David. Give the Lord leave first to sit down Himself, and Feast on his own Will, and thy Comforts; while thou waitest, and ministrest all thy Peace, and Strength to Him▪ then will God say to thee: Sit thou down, and Feast upon thy Will in mine, upon thy Joys together with mine.

So much for the Discovery, and Remedies of the First Ground of Inward Trouble.

2. Ground: The Spirit of the Devil, when he is the cause of Trouble, manifests himself by his Lying Arts; and Murthering Aims. He increaseth thy Feelings by Fears, and thy Darkness by false Reasonings. He would teach thee, to argue against thyself from the present Anger of the Lord towards thee that he eternally hates thee. He would teach thee to dispute against thyself; that no Sufferings are like unto thine, and therefore never any Sinner like unto thee. What clear Falshoods are these, when God plainly affirms in his word: that All things come alike to all, and no man can know either Love, or Hatred by any thing under the Sun?

The Devil is ever drawing Inferences of Despair from Desertions, prompting thee to such Language, as this in thy Spirit: This Evil is from the Lord; why should I wait any louger upon him? There is no hope for me in God.

Thus the Devil is known by Lies leading to Despair, which leads to Death, and Destruction.

There is one Remedy against this Ground of Trouble besides those mentioned before, and that is this: Resist the Devil, and he will fly from you.

Beat back his Suggestions, by stopping your Ears against them. Answer him, that he is the Accuser of the Father, and the Brethren one to another. When he puts into you Dark thoughts of God; Despairing thoughts towards God; that he is a Lyar, and a Murderer. But God is Light, and there is no Darkness in Him: God is Love, and Fury is not in Him. All these Fears are thy weakness, and thy Low Estate, in which thou sufferest with Jesus Christ.

3. Property. The Third Property in the Kingdom of God is Joy. St. Paul in 1 Thes. 2. 19, 20. joins these Two, Joy, and a Crown: Ye are my Joy, and my Crown.

Spiritual Joy hath Three Parts.

• 1. The Exaltation of the Soul.
• 2. The Enlargement.
• 3. The Activity of the Soul in God.

1. Part: The Exaltation of the Soul in God is Two-fold.

1, There is a Spiritual Exaltation of the Soul over her Spiritual Enemies. 2. Chron. 20. 27, It is said of Jehoshaphat, and all Israel, that, they returned to Jerusalem with joy. For God had made them to rejoice over all their Enemies. This is a Figure of the Souls Joy over her Spiritual Enemies; when Jesus Christ brings her, as a Conqueror into the Spirit, which is the Jerusalem above.

This Exaltation, and Joy is described in the Person of our Lord Jesus: Colos. 2. 15. He spoiled Principalities and Powers, making a show of them openly triumphing over them. Thus is her Royal State, set above the Principalities of Hell, the Powers of Darkness; Corruptions, Temptations, Death, and Devils. She sees them set under her Feet, that is, beneath her lowest Appearance; She sees them spoiled of all power to hurt, and glory to tempt her. She shows them, and makes them manifest in the Light of God. She Triumphs over them, exalts herself, and rejoiceth over them; raising a Joy, and a Praise to herself, and her Savior out of them.

This is the First Exaltation of the Soul in her Spiritual Joy.

2. The Second is the Exaltation of the Soul to the Spiritual State of Jesus Christ. This is set forth in a Parable, by our Lord Jesus: Mat. 25. 23. The Lord saith to him that had emproved, and multiplied his Talents: Well done, thou good, and Faithful Servant; thou hast been Faithful in a few things, I will make thee ruler over many: enter th •• into the Joy of thy Lord. Here is a Rule, and a Joy: the Kingdom, and the Joy of the Lord. To both these the Soul is at once exalted with her Lord.

This Parable is worth our stay upon it for a while. The Opening of it will add much Light to this Particular of Spiritual Joy.

A Christian hath a Two-fold State on Earth.

• 1. State of sad Employment.
• 2. State of sweet Enjoyment.

1. A Christian hath a State of sad Employment in a Two-fold S • a •• n; while he is a Servant; and while he is a Son, before he is yet past the growth of a Young Man.

1. Season. The Fi • st Season of a Christians sad Employment is, while he is a Servant. He then lives under Legal Administratio • s, which are the Manifestations of God in the Earthly Image. These are the Two Talents, with which the Soul is now to Trade. When Adam was driven out of Paradise, he was to till the Ground, and to eat his Bread in the Sweat of his Brows. So a Saint in this Season is put to dig into the Earthly Image, and to feed upon the Bread of Heaven in the toil, and labor of his Natural Principles.

2. Season. The other Season of a Saints sad Employment is, when he is a S • n, but not yet grown up out of the Age of a Young Man, to that of a Father, or a King. Now he hath in his Soul the Evangelical Appearances of God, and Jesus Christ. But he hath them after a Fl • s • lie manner, and in a Fl • shly way. These Appearances are the Five Talents. The Lord Jesus, while he was in the • l • sh, had not, where to lay • is •• ad. So it is with the Soul in this Season. She hath not y • t attained to h • r State of Rest She is not y • t come to 〈◊〉 sweet Enjoyments. As her Savior, so she hath a Baptism to be baptized with, and she is str • ightned, till it be over. She is in difficulty, pain, and trav • l, till these Talents be multiplied. Then comes the sweet Enjoyment, which is the Second State of a Christian on Earth.

2. A Christian hath his State of sweet Enjoyment, when the Talents are multiplied. But what is the multiplying of the Talents? What is the casting of them into the Bank to receive them again with increase? Our Savior teacheth us, what all this means by another, a plainer Parable, John 12. 24. If the Corn die not, it abides alone. But if it die; it brings forth much fruit.

The • l • shly Appearances of Christ are the Talents un-multiplied, the Corn abiding alone. While they so continue, they are solitary, melancholy, bearing little fruit of Glory to God, or Joy to the Soul. But then the Soul casts these Talents into the Bank, then she sows this Corn, when she resigns them to God, when she crucifies them, and dies to them by the power of the Death of the Lord Jesus in her.

Now the Soul hath them within her rising again in the Spirit, after a Spiritual manner. Now she receives them again with an increase of Holiness, Peace, and Joy.

Now the Lord Jesus saith to the Soul: Well done, good, and faithful Servant; thou hast been faithful in a few things, in poor, low, and dark manif • s • ations. Thou hast submitted them to my will, and yielded them up to the power of my Death. I therefore will make thee ruler over many. Thou shalt no more be subject to low, and single Appearances. Thou shalt reign in the power, plenty, and variety of more Glorious Manifesta • ions. Enter thou into these high, and Spiritual Discoveries of God, in which thy Lord and Savior now enjoys Himself. So the Kingdom, and Joy of the Lord shall be thy Kingdom, and Joy.

Application.

Use. 1. Examination. There is nothing of more concernment to us, than to distinguish, and discern aright our Joys. Sensual, and carnal Joys are apt to make us sensual, and fleshly, ignorant, and brutish, as the Beasts▪ Delusive Joys make our Souls, as Devils in the form of Angels of Light. Spiritual Joys, when they are truly such, make us most like to God.

The Delights of Nature, and sense are indifferent things, lawful, if they be lawfully used. They are therefore to be taken with much moderation, and caution, as the Wine, that St. Paul speaks of to Timothy: Drink not always Water: but drink a little Wine for thy healths sake.

Delusions, and false Raptures of Spirit are a sweet Poison, which are taken in greedily, and kill so much the more speedily. The Soul is naked, open, free, simple in her joys, she mingles herself inwardly, and deeply with the Spirit of her joys: As Herod offered to the half of his Kingdom to Her • dias, when she pleased him, with dancing before him.

It is then a thing of great moment to understand the nature of our Joys that we may know, when to admit, and to reject them; How, and to what height, to cherish, or check them;

I will propound Four Trials of our Joy.

1. Trial. The First Trial is this. Spiritual Joys ever spring from a Spiritual sense of the Love of God towards us. Rom. 5. St. Paul speaks of his Joy. v. 5. Rejoicing in the hope of the Glory of God. He goes on discoursing of the growth, strength, effects of this Joy. Then v. 5. He shows you the Ground of his Joy: The Love of God is shed abroad in our hearts by the Holy Ghost that he hath given us.

Spiritual Joys can give an account, and a reason of themselves. There are Three things, which go to make up the Reason of Spiritual Joy, when it is Right.

1. The Love of God, not any Loveliness of our own, or the Sweetness of any Creature.

2. The Discovery of this Love in an open, manifest way, with a Fulness, and Clearness; like a Liquor that is poured forth, and spread abroad.

3. The Holy Ghost making this Discovery, and evidencing it by his own presence, and power in the Soul. This is the Reason, which Spiritual Rejoycings, and Gloryings give of themselves: The Love of God shed abroad in our Hearts, by the Holy Ghost, which he hath given us.

Are your Joys ignorant, sudden, and violent, such, as spring from no appearing cause, and can give no account of themselves?

Whence do your Joys arise from a Sense of the Love of God, or from a Reflection upon your Selves, upon anything, of, or in the Creature?

Whence have you your Sense of the Love of God? Is it wrought upon you by Fancy, by the strength, and frequency of Imagination; or by the Persuasions of your own Souls; or by the Reasonings of your own Hearts consulting with themselves, and with the Letter of the Scriptures, without the Holy Ghost; by any of the Words, or ways of man's Wisdom, or Power, without you or within you?

If your Joys be such, as these, you have reason to suspect, and fear them, least they be from the Father of Lies, and not from the Father of Lights; from the Fountain of bitterness, and enmity, not of sweetness, and Love.

2. Trial. The Second Trial of your Joy is the Effect of it. Spiritual Joys increase Spiritual Strength in the Soul as they increase themselves.

Nehem. 8. 10. Go your ways, saith Nehemiah to the People, Eat the Fat, and Drink the Sweet, and send portions to them, for whom nothing is prepared. For this day is holy to the Lord. Be ye not sorry: for the Joy of the Lord is your Strength. Thus the Lord Jesus speaks to the Soul in the Ministry of the Gospel: Go your ways, Feed upon the Fat of my Glory, Drink the Sweet of my Love. Sond forth Portious, and Manifestations of this Glory, and Love to them, who have nothing of it yet prepared, and set forth in their own Spirits. This day is holy to me; in it you are to live altogether to me, and in the Light of my Appearances. Then let not your Hearts be heavy, nor your countenances sad, For my Joy shall not weaken, or betray you. My Joy shall be a Pres • rvative against Corruptions, a Strength against Temptation, the Power of a new life carrying you up on high into further Communion with God, and Conformity to him.

There is a Threefold Joy that takes to itself often the name of being Spiritual.

1. A Joy flowing from our natural temper, and Complexion, from sparklings of Blood, or Flashings of melancholy is many times mistaken for a Spiritual Joy. But this Joy dissolves, it makes the Soul airy, light, and loose: it exposeth the Soul to Vanity, and Sin.

2. A I • y brought forth by an Evil Spirit of Delusion carries the Appearance of a Spiritual Joy. This swells the Soul, makes it vain-glorious, confident, secure in itself. In this State the Soul easily falis into Temptation, • asily falls in the Temptation.

3. Spiritual Joy truly so called. This Knits the Union between Christ and the Soul more close, and strong: It gathers up the Soul more fully into the Spirit of the Lord Jesus.

St. John saith: He that dwells in Love, dwells in God. It is as true: He that dwells in Spiritual Joys, dwells of a Truth in the Lord Jesus.

Vanity, Lust, Passion, Pride come to the Soul in other Joys, and find her fittest for them. But, when they come to the Soul in her Spiritual Joy, so far, as she is in that Joy, they find nothing in her, nothing to comply with them.

This is the Second Trial.

3. Trial. The Third Trial of Spiritual Joy is the Quality of it. Spiritual Joy is a Glorious Joy, 1 Pet. 1. 8. You Rejoice with Joy Glorious, and unspeakable. Spiritual Joy hath a Spiritual Glory resting upon it, and puts a Spiritual Glory upon the Spirit, and Person of that man, in whom it is.

Spiritual Joy ariseth from a sight of the Glory of God. Therefore it holdeth forth the Image of this Glory in the Spirit, and in all its workings.

Try your Joys by this: What of the Glory of God? What of the Mysteries of the Gospel? What of the Heavenly Man? What of the Spiritual manifestations of the Lord Jesus have you seen, or known? St. James saith, that; Faith is dead without works, that is, without the life, and power of God working in you. So Joy without the Spiritual Discoveries of God in it, is carnal, dead and empty.

Tell me not, that your Heart is full of Joy. But unfold to me those Discoveries, those Shinings out of God, which you have met with in your Spirits. So show me your Joy.

Obj. But you will say perhaps: I see a Glory, but it is inexpressible, and you are uncapable of it.

Ans. I answer to that Four Things.

1. A Spiritual Glory cannot be expressed by any inferior Principle, or Power, by any abilities of the Natural man. But it can express itself. As it can be, so it can be manifested in the Soul. Spiritual things give a Subsistance to themselves in the Natural man: So they can give an Expression to themselves there.

Rom. 10. 8. The Word is nigh thee in thy Heart, and in thy Mouth. v. 10. With the Heart man believeth unto Righteousness, with the Mouth man confesseth unto Salvation. The Life of Christ, who is the Glory of God, hath a Mouth as well as a Heart in the Soul of man.

The Glory of God unites itself to the Spirit, and Principle of man, for the adopting of him, and entitling of him to Heaven; for his Justification. It puts forth itself by the Mouth, thorough the whole Image of the man, for the Change, and Transfiguration of that; for his Glorification.

Ans. 2. Secondly; it is true, that the Glory of God in the Soul cannot express itself, in its own Form, thorough the natural man. But it can express itself by Earthly Images, by Types, and Figures; so as to convince even Carnal Hearts.

Jesus Christ so shown forth the Glory of his Father, while he lived in Flesh, that the very Officers which came to apprehend him, confessed, and said: Never man spake like this man: John 7. 46. He spake to their sense, as having Authority; 〈 in non-Latin alphabet 〉 He put forth thorough his Flesh, Declarations, of that Power of Light, and Divine Glory, which dwelt in him, beyond all that any other Spirit, or Principle could send forth.

Ans. 3. Thirdly, though a Spiritual Glory cannot evidence, or testify itself to Natural men, yet it may to such as are Spiritual. As Face answer • Face in a Glass, so doth the Heart of man: Saith Solomon. Prov. 27. 19. So doth the Spiritual Heart of man. There is a Proportion between Spiritual men, and Spiritual things. The Glory of God in one Heart shows itself to the Glory of God in another Heart, thorough the Natural man, as a Face shows itself to itself in a Glass.

He that hath an Ear to hear, let him hear, what the Spirit saith to the Churches, Revel. 2. 7. A Spiritual man hath an Ear in his Heart by which he can hear, and take in thorough the outward Ear, the things spoken by the Spirit, even as they are inwardly spoken by the Spirit in its own Language.

The Spirit of the Prophets is subject to the Prophets, saith St. Paul, 1 Corin. 14. 32. Spiritual men can judge of the Workings, the Appearances, the Joys, the Glories of the Spirit in another man; as Rational men can judge of Reason.

Ans. 4. Spiritual Joy is as unexpr • ssible, as Spiritual Glory. You may hold forth, as much of one, as of the other. If you can declare nothing of either distinctly, and clearly; then both are at the best, but confused and uncertain in your Souls.

Spiritual Love, and Spiritual Joy have both this Property; they set the Heart on work, to be ever enditing a good matter, sweet matter, touching the King, the Glory of the Lord Jesus. They make the Tongue of a man like the Pen of a ready writer, Psal. 45. 1. sweetly, swiftly, forming, and warbling forth distinct Expressions of the Divine Glory.

Thus much for the Third Trial.

4. Trial. The Fourth Trial of Spiritual Joy is this: Spiritual Joy is above the Natural man. 1 Pet. 1. 8. Joy Glorious, and Unspeakable. 1 Cor. 2. 9. The Eye sees not; the Ear hears not; the Heart takes not in the Spiritual Joys of a Christian. Sense, Fancy, Reason, all the Faculties, and Powers of the Rational man are too low to reach, too narrow to receive these Joys.

Obj. If it be thus, how can any man have these Joys, or have any sense of of them, while he is on the Earth?

Ans. I answer to that by Two places of Scripture. 1. The First place of Scripture is, 2 Corin. 4. 7. We have this Treasure in Earthly Vessels, that the Excellency of the Power may be of God, and not of us. The Spiritual man possesseth the Treasure of Spiritual Joys in itself. But the Natural man holdeth in itself this Joy; because it holdeth the Spi • itual man in itself, as the Water of life in a Vessel. So the Excellency of the Power, which takes in Spiritual Joy, is of the Spiritual man, though it be in the Natural man, who is united with the Spiritual man in One Person.

2. The Second Place of Scripture is, 2 Cor. 4. last. We as in a Glass beholding the Glory of the Lord, &c. The Natural man is the Glass, the Spiritual man is the living Face. As a living Face makes an Image of itself in a Glass, and then sees, enjoys itself in that Image. So the Spiritual man makes an Image of its Joys in the Natural man; and hath a living, substantial Enjoyment of them that way: while the Natural man holds the Image only. After the same manner the Soul in the Body contemplates, enjoys itself, and all immaterial things, in the imagination only, which is a Material Glass.

Examine your Joys; do they admit a Stranger, the outward man into their Fellowship, to intermeddle with them? Do they flow alike thorough the Regenerate, and the Unregenerate part, as upon a Level? I would then question, though I would not condemn them.

Those Spiritual Joys have the greatest Doubtfulness, and Danger in them, which make the greatest Impressions, Motions, and Discoveries of themselves in the Natural man.

St. Paul speaketh of the Spirits putting up from the Heart of a Saint, Unexpressible Groans, Rom. 8. Those Griefs, and Joys are most likely to come from the Spirit, which make the least Sound, Noise, or Alteration in the Fleshly part.

I have done with this Use of Examination.

Use. 2. Conviction. Do not think Religion, or Holiness a Melancholy thing. Do not fear to be Religious, as if then you must part with all your Delights, and put yourself into the perpetual Desert of a solitary, sad sour Conversation. Holiness, and Religion have their own Joy, and will take none of yours.

1 Tim. 6. 6. Godliness is great gain with Contentment. Let me commend Holiness to you in Three Particulars.

1. Particular. The First Particular is this: Holiness is a Kingdom in itself: It is Godliness, 〈 in non-Latin alphabet 〉 , the Right way of taking in, and holding forth the Majesty of God.

Holiness, is the Uniting of the Soul, by a vital, and conjugal Union to God, who is the Lord of All, who is All in All. Thy Maker is thy Husband. Es. 54. 5.

Religion is a Discovery in the Soul, of God, as the Eternal Spirit, the Quickening Spirit; as bringing forth Himself, as working his own works, as fulfilling his Joy, as setting up his Kingdom in the Soul. He hath shined into our Hearts the Glory of the Knowledge of God, 2 Corin. 4. 6.

Religion is a Drawing of the Soul up to God, into the Glory of God: as the Sheet, which St. Peter saw, was drawn up into Heaven. Brethren, partakers of the Heavenly Call, Heb. 3. 1.

Can this be a Melancholy thing, where there is so much of Heaven, so much of the Love, Life, Glory of God himself? Can there want Content, where there is a Kingdom, the Kingdom of God? Or Delights, where the Immortal King Jesus Christ keeps his Court?

Why shouldst thou think it strange, when all things in Nature are united to their Head, and in that have their Perfection; that thy Soul should be re-united to her God, and partake of his Fulness, and there possess a Fulness of Joy? Thou art our Father: Say they in the Prophet, I will return to my Father; saith the Prodigal Son, Luke 15. 18.

This is the First Particular.

2. Particular: Godliness, or true Religion is Gain. It is so far from making you losers in any point; that it gives you your own again with Usury and Increase. It will not divorce your Spirit from any of your Joys; but it will make the Marriage-bed of your Delights, Honorable, and Undefiled: Green, and Flourishing.

There is a double Gain of Joy in Holiness.

1. There is a Gainful Change made upon your Joys, when you come to be truly Religious. Your former Joys are transfigured like the Garments of Jesus Christ. They are changed from a Vile to a Glori • us State, from a Corruptible to an Immortal State.

2. There is a Gainful Addition made to your Joys, by being Holy. Holiness brings in upon your Spirits higher, greater, and more Heavenly Joys, such as you were never acquainted with before.

Godliness hath the Promises of this Life, and that, which is to come, 1 Tim. 4. 8. Gen. 49. 2 6. Jacob blesseth his Son Joseph after this manner: The Almighty shall bless thee with the Blessings of Heaven above, and with the Blessings of the Deep, that lieth under. v. 27. He adds: The Blessings of thy Father hath prevailed above the Blessings of my Progenitors. Come, taste, and see, what Sweetness, what a Blessing there is in being Holy. The Blessing of a Holy and Spiritual Principle in your Hearts will prevail above the Blessings, and Joys of all your Natural, and Worldly Principles. You shall have the Delights of Heaven above, and the Delights that are in the Deep of Nature which lies below.

All these you shall enjoy, while you are on Earth; 'tis true indeed you shall enjoy them in the Promises, which is, as a Spring in the Earth; which is by the Life of Faith as under a veil of Contradiction; in a hidden way; but a sweet, sure, substantial way.

Do not thou Doubt, but that God can make Abraham's dead Body a Father to an Isaac; even thee in this Earthly State, which is dark, and dead to possess, as thine own all mirth of Angels, men; all the Precious things of the Sun, and Moon, the Creature, and the Creator, if thou put thy trust in him.

Do not fear to give up, and Sacrifice thy Isaac, thy Natural Joys to thy God, by devoting thyself to Him in a Religious way. It shall be no loss or Death to thy Joys. He shall give thee thy Isaac, thy Joys again, in the Figure, and Fellowship, as a Seed of Eternal Joys.

3. Particular: Religion gives you Joy with Contentment; with Assurance, and Rest. When you come to God, and have your Joys in him, you are at home, at your End, in your Center: So all the Workings, Desires, Inclinations of your Soul are satisfied, they acquiesce, and are still.

God is your Beginning, and your End: When you live to him, he gives you assurance in your Joys, he seals them to you; because he is the Beginning, the first of all. He gives you Rest in your Joys, that you care for, you are capable of nothing more; because he is the End, the close, the fullness of all.

Happy, and Blessed is he, to whom the Kingdom of God is come: God giveth that man Joy, and no trouble; no Stain, no Shame, no Sting with it.

Happy, and Blessed is he, who hath share in this Joy, for to him the Bitterness of Death, and every evil is already past.

2. Part: Enlargement. The Enlargement of the Soul in God is the Second Part of Spiritual Joy. This is fitly expressed by the Prophet. Esa. 52. 9. Break forth into Joy, Sing together, ye wast places of Jerusalem: For the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord first Redeems the Soul, delivers her from the State of Servitude, and Subjection; then she breaks forth into Joy.

Natural Joy is the Dilatation, or Enlargement of the Heart. Spiritual Joy is the Dilatation, or Enlargement of the Holy Spirit in man. When the Divine Principle in the Soul breaks out of the Darkness of our Nature, when it breaks forth from the Bonds of Flesh into its own Liberty, and Freedom: this is the Kingdom of God, and the Joy thereof in the Soul.

You have this Joy of the Kingdom fitly, and fully described in a Parable, by our Lord Jesus: Mat. 13. 44. The Kingdom of Heaven is like unto a Treasure hid in a Field: the which, when a man hath found, he hideth, and for Joy thereof goeth, and selleth all that he hath, and buyeth that Field. The opening of this Parable will tend very much to the Explaining of this Particular, of which I am now speaking.

There are Five Things to be opened in the Parable.

• 1. The Field.
• 2. The Treasure in the Field.
• 3. The Concealment of this Treasure.
• 4. The Discovery of the Treasure.
• 5. The Purchase of the Field.

1. The Field. This is the First Thing. The Kingdom of God is like unto a Treasure hid in a Field. What should this Field be? Can it be any other thing, than the Natural Image of God in Man? This is that in which the Heavenly Image lies hid, as the Substance in the Shadow, as the Child in the Mother, as the Seed in the Field. This is that, which is not quite hid, but is quite lost in us; and to be recovered, and re purchased by an Exchange of our Selves, and all that we have.

As the Sea in the Creation expresseth the Darkness of the Creature: So the Earth represents the Contrary Principle of Light, and Beauty in the Creature, which stands up out of that Darkness: He hath founded it upon, (or above) the Waters: Psal. 24. 2. God hath given to the Earth, a Principle of Strength, and Eminency, by which it appears out of, and above the Darkness, Therefore the Psalmist adds in the same place: He, (that is, God) hath established it, (that is, prepared, adorned, and fixed it, he hath put a Beauty and Strength into it) above the Floods, (that is, all Dark, confused, and wandering Principles.) Then he goes on. v. 3. Who shall go up into the Holy Hill? (that is, out of the Waters of the Darkness of the Creature, which now have over-flown all, into this Hill, this Habitable Earth, which is above the Waters; the Principle of Beauty in the Creature, as it is in its Flower.) This is the Earth, of which Christ speaks in a Parable, Mark▪ 4. 28. The Earth of its own accord sends forth the Fruit.

The Field now is the Natural Image of God springing up out of the Principle of Light in the Creature, and clothing that with itself; as a Field doth the Earth. This Field in its Flourishing State was the Garden of Eden, or Paradise, which Paradise, though outwardly, and in the letter, it was a real Garden yet was it also, and principally Inward, and in the Spirit, the Natural Image of God shining forth with a peculiar Glory upon the Beauty of the Creature.

It is very observable, that Adam, when he fell, was cast out of the Garden, out of Paradise only: Gen. 3. 23. Therefore the Lord God sent him forth from the Garden of Eden. But Cain, when he had killed his Brother, was cast off from the Face of the Earth, For so he complains, Gen. 4. 14. Behold I am driven away from the Face of the Earth, and from thy Face shall I be hid.

There is the Earth, the Face of the Earth, the Field, which is the Natural Image of God; the Garden, which is the Glory of the Field, the Face of God in this Image.

Man fallen from God in Adam is banished out of the Garden. He hath lost the pleasant, and glorious Appearances of God in him, by the Natural Image. Yet he hath the Field left in him still, the Natural Image itself: which though it be beset, over-grown, shut up with Briars, and Thorns from the Earth, corruptions, cares, miseries from the Image of the Creature; yet it affords us some low, weak Strength, and Sweetness for man to feed upon. So you shall read, Gen. 3. 18. Briars, and Thorns shall it bring forth to thee, (that is, the Ground) and thou shalt eat the Herb of the Field. Though thou, O man seest no more the Trees of the Garden, the high Appearances of God in the Glory of his Image; yet thou-shalt have the Herb of the Field still left thee.

Man, like Cain falling into the depth of Sin, murthering in Abel, the Image of God remaining in him, hath a Darkness brought upon him, which takes away from him, all the Discoveries of God, with everything of the Beauty, and Sweetness of his Image. He also hath withdrawn from him all the Comfort, Chearfulness, Vigour, and Life of the Light-Principle in the Creature. Though that Light-Principle remains still in him, yet he is restless in it, and as a Stranger to it, rejected by it. Thus he is driven from the Face of the Earth, he is hid from the Face of God, he is a Vagabond in the Earth.

We see now, what the Field is.

2. The Treasure. This is the Second Thing in the Parable, the Treasure hid in the Field. This is Jesus Christ, Eph. 3. 8. Paul saith of himself, that he was to make known among the Gentiles, the Unsearchable Riches of Christ. Jesus Christ is the Treasure of Unsearchable Riches.

The Lord is the Seed, in which all the Virtue, or Powers of God, or the Creature lie wrapped up. He is the Root, which bears the variety of all Divine, and Human Excellencies.

Coloss. 1. 29. It pleased, 〈…〉 that all Fulness should dwell in him: namely, in Jesus Christ, as in its Principle.

Coloss. 2. 9. All the Fulness of the God-Head dwelleth in him Bodily: that is, fully, flourishingly, shot forth into all its distinct Branches, and Fruits.

This Jesus the Treasure of Heaven lies hid in the Natural Image of God in Man, as the Seed lies hid in the Field, or as the Plant lies hid in its Seed, or as the New Creation lies hid in the First Creation. So St. Paul tells us, the Mystery of the Gospel was hid from the Beginning of the World, Ephes. 3. 9.

Jesus Christ is called the Seed of the Woman in this sense. As Jesus Christ is to God, his Image, in which he beholds himself: So the Woman was to be to the Man, who was made in the Image of God. She was to be, as that Image of God, drawn forth from Man, set continually before the Man, that he might bring forth Children in that Image.

Gen. 2. 23. It is said: Adam called her name Woman, because she was taken out of Man. Woman in Hebrew is Ishah, Which is the Name of God, and the Name of Man, joined in one, to signify, that the Woman was as the Image of God in Nature, sprung forth from Man, and united to him.

Jesus Christ is the Seed of this Woman, the Natural Image of God in the Creature. This is the Treasure in this Field, as in a Womb.

3. Concealment. The Third Thing is the Concealment of this Treasure. There is a great deal of difference between the State of Innocency in Nature; and the State of Grace in Christ. The First Adam had only the Natural Image of God appearing and flourishing in him. But a Saint under the Gospel hath the Lord Jesus revealed in him, who is the Super-natural, and Heavenly Image, which lay undiscovered in the Perfection of Nature, and did not as yet put forth itself thorough that Inferior Appearance of God in the first Creation.

The Scripture tells us of Two Paradises: an Earthly, and a Heavenly Paradise.

The Glory of Nature before the Fall, was but an Earthly Paradise, Gen. 2. 9. God planted a Garden Eastward in Eden. And out of the Ground the Lord God made to grow every Plant, that was pleasant, &c. Here you have a Paradise made to grow up out of the Earth.

The Glory of the Gospel in Christ, to which a Saint is to be advanced is a Heavenly Paradise, 2 Cor. 12. 2. I knew a man, saith St. Paul, caught up into the Third Heavens. v. 4. caught up into Paradise. Here you have a Paradise in, or above the Third Heavens.

We read, that the most Holy place was not yet opened while the First Tabernacle stood: Heb. 9. 8. The way into the most Holy place was not yet made manifest, while the First Tabernacle was standing. So the Heavenly Paradise was not discovered, while the Earthly Paradise flourished in the Creature, but there was a veil between them. Jesus Christ lay hid in the Image of the Earthly man.

Thus the Treasure was hid in the Field, before the Fall of Man.

But by the Fall, the Field itself was lost. The Natural Image of God withdrew, and disappeared in all the Glory of it, when man sinned. So far, as it remained; it remains captived, imprisoned by the Devil, under Darkness, Lusts, monstrous Images, Rom. 1. 23. Sinful men are said to change the Glory of the incorruptible God (in the Natural Image) into the Image of a Corruptible Man, of four-footed Beasts, &c. The Fall of Man brought in this Corruptible Image in which Man, and all the Creatures now are, which detains the Image of God, as a Prisoner in itself.

Thus now the Treasure is doubly hid, in the Field, and in the Briars, which over-grow, and hide the Field itself.

4. Discovery: Which, when a man finds, saith Christ.

When Jesus Christ was to come in the Flesh, he sent John Baptist to prepare his way. This Preparation was to be made by a restoring of the Divine Image in Nature, which is the First Restitution of all things, that was to be made by Elijah; and this Elijah was John the Baptist. He was also to point out Jesus Christ; to show how he was figured out in that First Image, and now ready to break forth thorough this Image.

So, when the Season comes in the Soul, Jesus Christ, the Eternal Image puts up the Natural Image of God in the Soul; and puts forth himself thorough it: as the Seed of Corn first comes up in the tender Blade, like a low Herb, an ordinary Grass before it comes forth into the shape of Corn.

So the Redemption, and the Discovery begins in the Soul, which makes way for the Joy of the Kingdom of God.

5. The Purchase. He hides it, and goes with joy. and sells all that he hath, and buys this Field. Here the Purchase of the Field for the Treasures sake is expressed. About this the Soul goes with Joy.

But what means this Second Concealment? This Hiding of the Treasure again, after that it is once found? This Hiding of it is, the laying it up in a Mans Heart: The hiding of it in a Mans inward Spirit; and the hiding of a man's self in it, according to his Inward Spirit. A man now draws this Treasure of Glory out of that Fleshly Darkness, under which it lay, into his inward Principle; and withdraws his inward Principle out of the Flesh, and the Lusts of it into this Treasure.

Then a Man for the love of this Treasure, and in the Strength of it, sells all that he hath, casts away his Corruptions, the Creatures, his own Being, as they are his own, as he hath them in himself, that he may have his own Being, and all the Creatures, in the Natural Image of God; and that Image, in Jesus Christ: And this the Soul doth with Joy. For this is that Enlargement, that Liberty, which is the Kingdom of God, and the Joy thereof in the Soul.

Now the First Image of God is brought out of its Prison; now Jesus Christ is brought out of his hidden, straightened State to Freedom in the Soul. Now those Discoveries of God, which lay shut up in Jesus Christ, as in a Seed, thrust forth themselves into Liberty in the Spirit of Man. The Spirit of a man is brought forth from the darkness, narrowness of Lusts, and the Flesh, into the Liberty of these divine Appearances, into the Spirit of the Lord Jesus, where the Spirit of man is in a Depth, Height, Breadth, Length, without any Limit, or Confinement. This Liberty is the Divine Joy of the Spirit.

I will conclude this Particular with that place of Scripture, Psal. 96. 12. Let the Field be joyful, and all that is therein: then shall all the Trees of the Wood Rejoice.

This Psalm is a Prophesy of the State, and times of the Gospel, as appears by the First Verse, which calls this Psalm a New Song. This is the Name, by which the Gospel is frequently expressed in Scripture. The Sense then of this Psalm is chiefly Spiritual.

In the Verse before this Twelfth Verse we read thus. v. 11. Let the Heavens rejoice, and let the Earth be glad, let the Sea r • ar with the fullness thereof. The Natural Image of God, as it is above the Creature, and the Head of the Creature, is the Heavens: The Earth, the Light-part: the Sea, the Dark part; which both make One Creature, as Earth, and Sea make One Globe. Then follows. v. 12. Let the Field rejoice. The Field is the Image of God, as it grows up out of the Creature, and is the Life of that.

While a man is in a Sinful State, the Field languisheth; the Virtues, and Excellencies of God are withdrawn, and hid in it. But when a man is New-born, then this Field rejoiceth, and breaks forth into Singing. The Discoveries of God grow up high, full, and thick, as Trees of the Wood, and Sing together in the Soul; which is now at Liberty, and in Joy, in the midst of th • m; as in her Paradise restored.

Application.

Use. 1. Information. That which hath been spoken on this Particular instructs us in Three Things of very great Concernment.

• 1. Instr. What Man is.
• 2. Instr. What a Sinner.
• 3. Instr. What a Saint.

1. Instr. What Man is. That, which makes a Man, is the Natural Image of God. First is, that which is Natural, then that which is Spiritual, 1 Corin. 15. 46.

Three Things go to make up the Being of a Man. To be a Man is,

• 1. To be the Image of another.
• 2. To be the Image of God.
• 3. To be the Image only, and no more.

1. To be a Man, is to be the Image of another. Gen. 1. 26. God made Man in an Image, in a Likeness. He that is a Man is to have no Principle, Form, Activity, Appearance of his own. But in all he is to answer the Principle, Forms, Actings, Appearances of another, in that manner, of which Solomon speaks, Prov. 27. 19. As in the Water, Face answers Face: so is the Heart of Man. Man in this Creation is the Face in the Water, which answers to another Face above the Water.

All Creatures are Representations. Man, the chief Creature is the chief Representation. The Philosopher called Man, 〈 in non-Latin alphabet 〉 a Creature made for Imitation; to hold forth something before, and above himself.

St. Paul calls the First Adam a Figure or Type: Rom. 5. 14. St. Paul in one place tells the Corinthians, that he transferred things to himself, and to Apollos, as in a Type, or Figure, for their sakes. Man is to possess his Being, and all things, that appertain to it, as in a Figure, as a Type of some higher thing.

With what Humility, and Peace? In what Silence, and Satisfaction would Man live, if he did but know himself; that he walked in a Figure; that his whole Being, and Life is altogether a Figure of something above him, something to come, which is to be revealed in him?

What would become of all our Pride, Plots, Passions; if we knew; that Man is as the Reflection of the Light of the Sun from a Glass upon a wall. That reflection, that Light upon the wall danceth, and trembleth, as the Glass moveth, from which it is cast? The Sun is God: the Light Jesus Christ: the Glass, the Angelical Nature: the Reflection, or Light on the Wall, the Earthly Man.

This is the First Thing in the Being of a Man.

2. To be a Man, is to be the Image of God, Gen. 1. 26. God made man in his own Image, and Likeness, Rom. 5. 14. The First Man was the Figure of him, who was to come: that is, of Jesus Christ.

Man is the Supreme, and Universal Image of God in the First Creation; as Jesus Christ is in the Second, Eccles: 6. 10. That which hath been, it is named already, that it is man: and he may not contend with him, who is mightier than he. Man is all in this First Creation which is that, which hath been already, and is now faded, passing away, but this Man must yield to Jesus Christ, who is coming, and bringing with him a New Creation.

So far thou art a Man, as thou comprehendest, sustainest, subduest, possessest enjoyest all Images of things among the Creatures, in thyself, as the Universal Image; and thyself as an Image, in the Appearance of God.

He indeed is a Man, and lives, as the Image of God, who lives at a Height above the Creatures in himself; and at a Height above himself, in God.

That, by which we see a Building, a Wood, a large Prospect, or the Body of Heaven, is a very little thing, and lies in a little compass in the Apple of the Eye, as one with it. But it shows not the Eye, to the Eye; nor itself to the Eye; but only those things, which it represents. Man is the great Representative of God. He ceaseth to be a Man, so far, as he sees anything, besides himself, in the Creatures; and anything besides God, in himself.

As God in Divine things: so Man, as the Image of God in Natural things, is to be All in All. This is the Natural Righteousness, and Perfection of Man, thus to stand in the Image of God.

This is the Second Thing.

3. To be a Man, is to be the Image only, and no more. David saith, Psal. 39. 6. Man walks in a vain show: an empty Image. And least you should think, that this is spoken of Man only since his Fall: when man was first made in a State of Perfection, Gen. 1. 26. it is said, that God made man in his own Image, and Likeness: the very same word is used there by Moses, which is used here by David: TSELEM. The Word signifies a Dying Shadow.

Man is only a Shadow of God without the Substance: a Shadowy Image, not a Substantial one; an Image, which subsists by the Substance, and hath the Likeness of it: but possesseth not the Substance with the Life in itself.

The Difference between Man, as he was created at first, and the Lord Jesus, is expressed by St. Paul, 1 Corin. 15. 49. As we have born the Image of the Earthly, so shall we bear the Image of the Heavenly also. Man is an Earthly Image: Jesus Christ is the Heavenly Image of God.

Earth is an Image of Heaven in a baser Substance, or Kind, Man is an Image of God in a Principle of Darkness, which hides, and vails the Substance. Jesus Christ is a Perfect Image, which holds forth the Substance clearly, and is One with it.

Thus Man at his best Estate is altogether Vanity, as David speaks.

So we have seen, what Man is: by which we see, from whence we are fallen: How little of Man there is left in Man. When Man was perfect, Humility, Submission, Obedience was the Perfection of man, as being an Image only. What little reason then hath empty, wretched man now for Pride, Vainglory, Confidence, Self-love?

I have done with the First Instruction.

2. Instr. What a Sinner is. A Sinner un-man's himself. He puts himself out of the Image of God into some low, inferior Image of a Creature. God complains of sinful men, Psal. 4. 2. How long will ye turn my Glory into Shame? Man is the Glory of God, Saith St. Paul; that is, the Image of God. Man by by Sin exchangeth this Glorious Image for some base Image among the Creatures, which becomes an Idol, and a Reproach, when it is not held in the Image of God, as in its Head. Thus Man turns the Glory of God into Shame.

O! That we did understand, how Glorious an Image Man is by his Creation; what a change Sin hath made in him! We should then hate Sin to purpose, and tremble at every Act of it.

A Sinner is

• 1. The Ape of a Man, and not a Man.
• 2. A Monster.
• 3. A Devil.

1. A Sinner is the Ape of a Man, and not a Man: He is a Beast in the Likeness of a Man: or the Image of Man shut up, and imprisoned in a Brutish Principle, and Image.

Psal. 49. 12. Man being in Honor continueth not, but becomes like the Beast that perisheth. By each act of Lust, Passion, any inordinate Inclination toward any Created Appearance, thou un-clothest thyself of the Image of God, which is thine Honor, and clothest thyself with a Particular Image, which, if it be without Life, is a Stock, or a Stone, if it have Life is a Beast; So, whilst thou livest in it, thou art but the Ape of a Man, and a true Beast; putting on contempt, scorn, and Death; instead of Honor, and Immortality.

2. A Sinner is a Monster. When thou sinnest, thou confoundest the Excellent Image in thee with a base Image, so thou makest thyself a Monster.

Gen. 6. 2. The Sons of God saw the Daughters of men, and took Wives of them. Then at the fourth v. we read; that there were Giants upon the Earth in those days. Give me leave to make an Allegory, or an Allusion of this Story, which you please.

The Divine Image is the Man, the Son of God: All the Inferior Images of the Creatures descend from this, depend on this, are the Secondary, and weaker Births of it. So they are the Daughters of Men.

While the Image of God in Man holds the lower Images of things in a Subjection, and subordination to itself, as Daughters to their Father: all things then are in their Order, and Beauty.

But when the Son of God, the Supreme Image, which is Man, looks down, and dotes upon the Inferior Images the Daughters of Men; when it marries, and mingles itself with them, then confusion comes in: then this Beautiful Image, Man, becomes a Monster, and brings forth Monsters.

Now Giants are born: Man comes forth in a greatness, and force resembling the Image of God in Man, but is in the true Form, and Principle of a Beast. The Divine Image is fallen, imprisoned, dead in the midst of all this Greatness.

Thus of a truth Sin is the highest Incest, the most unnatural confusion, the true Engendring of Monsters.

3. A Sinner makes himself a Devil. A man by Sin withdraws the Creature from the Image of God: sets it up in its own Principle, and Image: so maintains it in the place of, and against the Image of God.

Rom. 1. 25. St. Paul sets forth the Nature of Sin after this manner. who changed the Truth of God into a Lie, serving the Creature more than the Creator, who is blessed forever▪ See here the nature of the Devil discovered in a Sinner.

When thou fatherest any Sin, thou by that Act makest thyself the Father of Idolatry, Lies, and Murder.

1. Thou makest thyself by Sin the Father of Idolatries: Thou settest up the Creature above the Creator, and servest that, more than thou dost him; Sacrificing thy Heart, thy Love, and thy Life to it.

2. Thou makest thyself by Sin the Father of Lies: thou settest up the Creature; as if it were something of, and in itself; when as it is merely nothing, save as it is in the Image of God.

3. Thou makest thyself by Sin the Father of Murthers: Thou killest, and destroyest the Image of God; which is the First Murder, and the Fountain of all Murthers. Thou changest the Truth of God into a Lie. Thou makest away that Image of God, which is the Truth, and Life of all the Creatures; by setting up instead of it those things, which as they are in themselves, without that Image, are not only Vanity, but a Lie too.

He knows very little of the Nature of Man, of the Creature, of God; who knows not Sin to be the most ridiculous Apishness, that he may despise it: the most horrid Monstrousness, that he may hate it: the highest Devilishness, that he may tremble at it, and fly from it.

So much for the Second Instruction, which shows us, what a Sinner is.

3. Instr. What a Saint is. Then a Man begins to be a Saint, when the Natural Image of God begins to be restored in him with advantage; with the advantage of the Super-natural Image bringing it forth again from itself, and itself in it, together with it.

The Kingdom of God brings forth itself, and the Kingdom of Nature a Second time in itself. Behold, I make all things new, Saith Jesus Christ, when he appears in the Soul.

The Second Adam revives, and restores the First Adam, in us; but as in its own Spirit, and Bosom; that so the Earthly Man may become Heavenly, and Immortal.

I will conclude this use with Consolation to Two Sorts of Mourners, God's Mourners.

1. Consolation. You who have lost the Innocency of your Natures in Sin, and Guilt; be you comforted in the knowledge of this: The Righteousness of God, the Eternal Image of Glory shall break forth in your Souls, and bring forth the First Image of Beauty, your Natural Innocency again upon you; with an Increase of Glory.

It is the Lord that justifies, who shall condemn: Saith St. Paul, Rom. 8. 34. Who, or what Guilt shall condemn thee, or be able to sink forever the Innocency, and Beauty of thy Nature; though it now have lain long buried under thy Lusts? The Lord, the Lord himself shall come, and this Beauty of thine shall come with him, and thou shall see it again with Joy.

2. Consolation. You, who have lost the Chearfulness of your Spirits, and the sweet Pleasantness of your Natural tempers in Melancholy, and Terrors, comfort yourselves in the knowledge of this. The Spring of Joys, the Eternal Spirit, the Spirit of our Lord Jesus shall open itself within you; and shall send forth from itself the ancient streams of your first Peace, and joys; of your natural cheerfulness. Your natural Spirits shall once more danc • and sing together in this Spirit.

All your Springs are in this Heavenly Image: the Springs of your first Innocency, Beauty, Peace, Pleasantness. All shall open themselves again upon you from the Bosom of this Image, at the Appearance of it, never to be shut more. And this Heavenly Image shall certainly appear in you. Only do you wait with Hope, and Patience for the appointed Season.

Do notmourn at the Death of any natural Beauty, or Content, as without Hope ever to see it again; the Hour comes apace, and perhaps now is, in which thy dead Innocency, and Joys shall hear the Voice of the Son of Man, Jesus Christ in thee, and live again by him.

Do not doubt, but believe. The Earth shall hear the Heaven. The Earthly Image of Life, Paradise, and Heaven in thee shall be awakened again in thy Spirit by the manifestation of thy Savior in thee. Thine Eyes shall see thy Redeemer; and he shall stand the last upon the Earth. Thine Eyes shall certainly see Jesus Christ, when he shall redeem the Earthly Man in thee with all its Excellency, and Sweetness from these Powers of Sin, Fear, Death, and Hell, which have carried it captive. And thou shalt see this Jesus the Heaven of God, the Heavenly Image, last of all standing, and appearing in thy Earth, thy Earthly Man, thy first Image.

Be of good cheer, faint not. Death shall not prevent this Blessedness. Thou shalt live, when God shall do all this; thine Eyes shall behold it, and thou shalt taste of it, and feed upon it. For God hath undertaken it, and he will bring it to pass. Behold I make all things new; saith He, who is the first, and the last. Believe, and wait: for these words are True, and Holy. Revel. 21. 5, 6. And he that sat upon the Throne said: Behold I will make all things new. And he said, Write, (write upon your Hearts this Sentence, behold, I the Lord make all things new.) For these words are True, and Holy. And he said unto me; It is done: (This is the Finishing of all things, the ending of the Mystery) I am Alpha, and Omega, the Beginning, and the End: I will give unto him, that is a thirst, of the Fountain of the Water of Life Freely, that is, without any thing of Suitableness to it, or Satisfaction for it, without any Condition, or Confinement.

3. Part: The Activity of the Soul in God. This is the Third, and last Part of Divine Joy.

The Psalmist expresseth Joy by Shouting, and Singing: Psal 65. 13. The Pastures are clothed with Flocks; (the Appearances of God are Green, and Flourishing, they bring forth, maintain, and put forth themselves into numerous Flocks of Saints:) the Valleys also are covered with Corn; (The lowest State of things in the Flesh, and the Natural Man are clothed with Jesus Christ, and grow up into him, who is the Bread, and Beauty of Eternal life.) they Shout for Joy, they also Sing. This is Spiritual Music, the working of Spiritual Joy, to Shout, and to Sing.

We read of a Two-fold Song, which Spiritual Persons sing, Revel. 15. 3. They Sing the Song of Moses, and of the Lamb. The Song of Moses is the Law; the Song of the Lamb, the Gospel. When the Children of Israel had passed thorough the Red Sea, and saw their Enemies lie dead on the Shore: then they Sung the Song of Moses, who drew them out of those Waters, according to the Signification of his Name.

When the Soul hath escaped out of the Sea of Blood mingled with Fire, which is the Dissolution of her Natural Principles in Troubles, and Terrors by the Baptism of the Spirit; when she sees her Spiritual Enemies slain on the Dry Land of Christ Spiritual Appearance: then she Sings the Song of the Lamb, who was dead, but is alive, and lives forever; the Song of Peace.

Singing naturally, with the outward voice, is the highest, and fullest Activity of the Natural Spirits. So Singing Spiritually, and with the Inward Man is the highest Activity of the Spirit in our Spiritual Part.

This Spiritual Music, or Singing, which is the working of the Wine of Spiritual Joy in the Soul, consists of Three Things.

• 1. The Heightning of the Soul towards God.
• 2. The Tuning of the Soul to God.
• 3. The Exercise, or Entertainment of the Soul upon God, and with God.

1. The Heightning of the Soul towards God. This is one Piece of that Activity of Spiritual Joy, which is the true Music of the Soul.

In that place cited before, Psal. 65. 13. Singing, and Shouting are put together, 1 Thessal. 4. 16. The Lord Jesus is said to descend from Heaven with a Shout. This Shout is the Awakening, and the Elevation of the Soul, or Body towards the highest State of things, by the Powerful breakings forth of the Glory of God upon them.

Psalm, Psal. 57. 7. David had said: I will Sing, and give Praise. Then he calls upon himself, v. 8. Awake up my Glory, awake my Psaltery, and Harp: I myself will awake right early.

Some say, David's Glory was his Tongue: but then sure it was such a Tongue of Fire, as sat upon the Heads of the Apostles, a Tongue of Spiritual Manifestations, and Heavenly Glory, like a Flame, enlightening, and heating both at once.

Man is the Glory of God; saith St. Paul, 1 Corin. 11. 7. The Spiritual Man is the true, and Spiritual Glory of God. The Natural Man is but a Shadowy Glory.

David calls upon his Glory to awake; as distinct from himself; and then he saith: I shall awake; like that of St. Paul, Galat. 2. 20. I live not, but Christ in me: there is the Glory awakening itself: and the Life, that I live, is by the Faith of the Son of God: there is himself awakened in that Glory.

Then the Soul sings, when the Life of Jesus Christ, which is her Glory, awakens itself in her, and awakens her together with itself, into the Light of God, to a Contemplation of, and fixing upon his Beauties. Now the Soul is above her ordinary Pitch, as Waking is above Sleeping. Now she sits above herself, upon the top of her Spiritual Principles, as a Bird upon the Top-branch of a Tree, Singing in the Sun-shine, the highest Light of Divine Discoveries.

This is the First thing in this Activity, or Spiritual Music.

2. The Timing of the Soul to God. In that fore-mentioned Psal. 57. 7. David speaks of awakening three distinct Lives: His Glory: His Psaltery, and Harp: Himself. The Glory is Jesus Christ in the Soul. Self is the Soul. The Psaltery and Harp those Heavenly Principles, and Powers, which as Ministring Spirits, go forth from Jesus Christ into the Soul, suiting, fitting, and tuning the Soul to her Savior.

Revel. 15. 2. St. John saw the Saints, that had gotten the victory over the Beast, stand upon a Sea of Glass mingled with Fire, and the Harps of God in their hands. Then in the next verse they Sing.

The Sea is this Creation, especially the Invisible, the Angelical Part of it. In this State it is a dark, troubled, foaming Sea. But in the Kingdom of Christ it shall be a Sea of Glass, a Crystalline Sea, clear, calm, fresh taking in, and holding forth the Lord Jesus, the Image, and Face of God, as a Glass, as a pleasant Stream. The Fire, with which it shall be mingled, shall be the Spirit of God, and of Glory resting upon the Creature.

The Saints standing upon this Sea, shall have the Harps of God in their hands. Angels are the Trumpets of God. This State of the Saints, which is here described, is their Angelical State, when they shall be like the Angels. These Harps of God then are Angelical Tempers, and Principles, which Jesus Christ brings forth, and puts into the Soul, as Harps into their Hands, by which they are tuned, and fitted, made ready for Him, to sing to Him.

Thus the Soul is tuned to God, being put into a Spiritual, and Heavenly Temper, like an Angel beholding the Face of God, and in a readiness to Sing forth, to Sing aloud his Glory.

Coloss. 3. 16. St. Paul speaks of Spiritual Songs, which they were to Sing with Grace in their Hearts. This is that, which David calls his Harp. This is the Harp of God in the hands of the Saints, the Grace of God in their Hearts.

This is the Tuning of the Soul to Christ, the Receiving of Grace for Grace from Christ, the winding up of Grace in the Heart to a pitch of Conformity, and Communion with Jesus Christ, like the Tuning of two voices, or Instruments one to another; that so Christ and the Soul may make Music each to other, and have their Joy fulfilled in one another.

So much for the Second Thing.

3. The Exercise, and Entertainment of the Soul upon God, and with God. This is the Third thing in the Souls Singing for Joy.

David saith in one place: I will Sing of thy Righteousness: and in another: I will Sing of thy Power.

The Spiritual Joy, and Music of a Saint is to fly abroad among the Excellencies of the Divine Nature: to enlarge, and act his Spirit to the Height upon the Beauties, and Brightnesses in the Face of God; the Uprightness, Truth, Perfection in the Heart of God; the Freedom, Fulness, Fruitfulness, Infiniteness, in the Spirit, and Life of God.

David hath often expressions to this purpose: I will Sing to thee: I will Sing to the Lord. So St. Paul speaks: Making melody to God. The Holy Soul Sings of God, to God.

Spiritual Joy is the Free letting forth of the Spirit with God, concerning God.

It is often the Work, and Delight of a Holy Soul to open her mouth wide, to take in to the utmost, the contemplation of God, the communications of his Greatness, Fulness, Sweetness, Glory: and then, when she is fullest, to pour forth herself again into the Ear, and Bosom of her God.

You may see this in the Psalmist, Psalm 45. 1. My Heart is enditing a good matter. I speak of the things touching the King. My Tongue is as the pen of a ready writer.

The Heart was here full. A Spring of Heavenly Sweetness had opened itself in it. It bubled, and boiled up apace. It enlarged itself into a Flood of matter. But all was touching the King, the Beauty, the Glory, the Graciousness, the Pleasantness, the Love, the Power of Jesus Christ. And the Heart full of this Blessed matter, empties itself again as fully upon Jesus Christ. My Tongue is as the Pen of a ready Writer.

I have now shewn you the Third Part of Spiritual Joy, which is the Activity of the Soul in God.

Use. 1. For Instruction. Spiritual Joy is no Secure, Slothful, Carnal thing.

1. Spiritual Joy is no Secure thing. It hath the least, and the greatest Security in it. It suffers a man to be least of all secure in himself, or in any Creature; that he may be most secure in God.

True Joy consists in the Heightning of the Soul towards God. The Soul, that is acquainted with this Joy, hath a Fear, and Trembling upon her, while she is among the Creatures, though she be in the Fulness of them. She can rest no where, till she get up above them all, and come to God.

God makes a Gracious Promise to a good Man, Psal. 91. 14. I will s • t him on high, because he hath known my name. The word signifies the setting of a man in a Strong Castle situate on a High Rock. The God-Head is the Rock, the Messiah, or the Humanity of Jesus Christ, is the Castle upon this Rock.

A Holy Soul is in Safety, and may be in very great Security; but not in her self, nor in the World. Her Safety, and Security lies in being carried upward, and set on high, in being encompassed with Jesus Christ, and God, as with a Tower of Defense.

The Soul hath her high Rock, and her Strong Castle of Spiritual Joy, and Triumph; not in the knowledge of anything here below, not in any Earthly acquaintance; but in the knowledge of God. I will set him on High, because he hath known me.

If we be in the Light, as God is Light; then is our Joy full; and the consolations of the Lord Jesus cleanse our Hearts from all Clouds of Griefs, and Fears.

This is the First Instruction.

2. Spiritual Joy is no Sluggish Thing. It is the Enlargement, and Activity of the Soul.

I went by the Field of the Sluggard, saith Solomon, end I saw it over-grown with Thorns. Thy Spirit is thy Field. If thou be not plowing it up with the Cross of Christ; and sowing it with the Seeds of Grace, Glory, and Immortality by the Life of Christ; and waiting for, and gathering, and feeding upon the Appearances of these in thee; thou art this Sluggard, and canst expect nothing but Thorns.

That Soul which is not Spiritually active in Christ, will be miserably passive in Cares, and Confusions,

Divine Joy is the Highest, and most Harmonious Activity of the Soul upon the highest Excellencies of the Best, and most Blessed Object, which is Jesus Christ.

While the Husbandman sleepeth, Tares are Sown. If Jesus Christ be asleep in the Ship, the Winds toss it, and the Waves fill it. A sleepy, or sluggish temper of Spirit breeds Fears, Cares, and all Sorts of Troubles.

Awaken the Lord Jesus in thy Spirit, and be thyself awake in his Spirit, if thou wouldst have Peace, and Joy.

3. Spiritual Joy is no Carnal, or Fleshly Thing. This is the Third Instruction. The Joy of the Spirit is the Exercise, and Entertainment of the Soul on God.

Mark the Temper, and Spirit of St. John, 1 John 1. 3. That, which we have seen, and heard, declare we unto you, that ye also may have Fellowship with us; and truly our Fellowship is with the Father, and with the Son Jesus Christ. V. 4. And these things write we unto you, that your Joy may be full. V. 5. This then is the Message, which we have heard of him, and declare unto you, that God is Light, and in him there is no Darkness at all.

Spiritual Joy springs from seeing Spiritual Objects, and hearing Spiritual Mysteries. The Eye is not satisfied with seeing, nor the Ear with hearing: Saith Solomon, Eccl. 1. 8. The Natural Eye, and Ear can convey no Satisfaction to us For they are but a Dream. The Sight, and hearing of the Things of this Life can give no Satisfaction; for they are but a Shadow.

A Full Joy, Joy, and fullness both together come by a Spiritual way of seeing, and hearing the Things of Eternal Life.

You may have a slight, empty, vanishing Joy by Fellowship with the Pleasures, and Glories of the Flesh.

But if you will have a full, and solid Joy, which may endure forever, your Fellowship must be with the Father, and the Son Jesus Christ.

Bring before your Spirits the Excellencies, and, Delights of the whole World. Let all the Creatures send into your Souls from the best Hand, Messages of their Loveliness and Loves. You for all this can have no true Joy, no complete Joy in any of these things. For all the Creatures have in their highest Sweetnesses, and Glories a Darkness, which will begets, Doubts, Fears, and Distractions in you.

Would you have Joy? Seek it in the Declaration and Discovery of God, who is Light, and hath no Darkness in him. Seek it in the Contemplations of God by his own Light.

So long thou shalt have Peace, and Joy, as thou turnest away thy Spirit from the Lying Vanities of the Creature; and takest in, and livest upon Messages of God, which are brought in upon thee by God himself.

Behold the Face of God, and thy Heart shall live in Pleasures, For in his Face is the Fulness of Joy, with all manner of Pleasantnesses, without any uncomfortable Dash, or Mixture of Darkness. But, while thine Eye looks upon the Sparklings, or Appearances of any Creature, thine Heart shall never be without the biting of the Serpent.

So much for the First Use.

Use 2. Exhortation. Press forward toward the High Calling of this Royal, and Joyful State in Religion.

Your Fears, Doubts, and Servile Tempers in your Religion arise from a want of Growth. Forget that, which you have already attained, and follow hard after Jesus Christ. There is before you a State of Peace, Pleasure, and Perfection in a Kind.

Travel on thorough this vale of Tears, in which you now are, from Strength to Strength; till you come to see the God of God's, on Mount Sien, in this State of Royalty, and Joy.

But you may now ask me Two Ques ••• .

Quest. 1. Whether is this Royal and Joyful State of Holiness attainable in this Life? May we enter into the Kingdom of Heaven, before we go out of this Body? Dath not St. Paul say; that Flesh, and Blood cannot inherit the Kingdom of Heaven? • Corin. 15. 50.

My Answer to this Question is Four-fol ••• 1. Answ. So far, as we are risen with Christ, while we are on Earth; So far we are entered into the Kingdom of H ••• en, before we are out of the Body.

St. Paul speaks to the Colossians, as being Risen with Jesus Christ, Col. 3. 1. If ye then be Risen with Christ, seek those things, which are above, where Christ sitteth on the Right Hand of God.

2. Answ. We may in this Life attain to a State of Royalty, and Joy Comparatively. We may come to that Degree of Liberty, Power, Peace, and Pleasure in Holiness; which may be a Resurrection into the Kingdom of God, and Heaven, compared with lower Degrees of Grace, thorough which we pass.

St. Paul speaks to the Galatians: But now after that ye have known God, or rather are known of God, how turn ye again to the weak, and beggarly Elements, whereunto ye desire again to be in Bondage? Galat. 4. 9. Here you have described a Two fold State of Grace on Earth. The First is in these words: After that ye have known God, or rather are known of God. This knowledge of God is in the Spirit, and Truth. There the Apostle expresseth it rather, by a being known of God; or, as some interpret it, a being made to know by God. The sense is the same, which is this: The coming in of God after a Spiritual manner, and making himself in the Spirit One with our Spirits; so that God in the Power of his Spirit is the Principle by which we know: and God in the Appearance of his Spirit is the Object which we know.

Now we know God, not an Earthly Figure only of God. Now we are known of God. For we are taken up into the Light, and Spirit of God. Now we are made to know by God. For it is God, who both knows, and is known in us. It is the Light, and Spirit of God, in, and by which we know.

The Second State described is in these words: How turn ye again to weak; and beggarly Elements? The Principles of this Creation are these Elements, which are weak, because they cannot hold forth God to us, but in a very uncertain way, full of Fear, and Doubt. They are Beggerly, because they can convey to us very little of the Riches, Fulness, Greatness, Grace, Glory of God.

When we first come to the knowledge of God, for the most part we know him after this manner, by the Rudiments of the Flesh, the Elements of this World. And so long we are in Bondage, carried on by Fear, and Hope, in a Servile way: seeing very little Glory, enjoying very little Freedom in our Religion.

You that are in this Condition, whose Fears are your Food, whose Tears are your Drink, by Day and Night: Up, and be travelling forward thorough this Shadowy Vale, you may come to such a State of Holiness even here in this Life, as will be a Heaven compared with this Wilderness, in which now you wander. When you shall attain to a Spiritual understanding of Things, you will think yourselves come forth from a Prison-bonse, in which before, like Samson, you were made to Grind, with your Eyes out; into a Palace, where you sit, and reign like Kings, in a Divine Light, Liberty, and Joy.

Thus we may, while we live here, attain to a State of Royalty Comparatively, in respect to the former State of our Spirits, in an Inferior Degree of Holiness.

3. Answ. We may enjoy the Kingdom of Heaven on Earth in the First-fruits of it.

Rom. 8. 23. St. Paul saith in the name of those Saints, that were as he was: Not only they, (that is, the Creature) but we also, who have the First-fruits of the Spirit, even we ourselves, groan in ourselves, waiting for the Adoption, that is, the Redemption of our Bodies.

The First-fruits of the Spirit is the Kingdom of God in the First-fruits. For the Kingdom of God is in the Holy Ghost. And where the Spirit of the Lord is, there is Liberty.

These First-fruits are not from that Life, which the Soul hath in the Body. For in that Life the groans for the Adoption. But they are from that Life, which she hath above the Body in her Spirit, of which she hath some Glympses, Reflections, and Fore-tastes, as she is in the Body. And these are her First-fruits.

The Body is, as yet, Un-redeemed from a Double Darkness, that of the Flesh, and that of the Devil. The Soul, as she lives in the Body, hath her Communion with God in the Elements of one, in the Enmity of the Other▪ as kept under by a hard Master, and opposed by a cruel Enemy both at once.

4. Answ. We may on Earth enter into the Kingdom of Heaven, and the Joy of our Lord, by Faith.

2. Corin. 5. 6, 7. We are always Confident, knowing, that, while we are at home in the Body, we are absent from the Lord. For we walk not by Sight, but by Faith.

St. Paul plainly signifies; that our Presence in the Body necessarily imports, and carries along with it an Absence from the Lord Jesus. But this is in respect to the Presence of Vision, and Sight; not of Faith.

While we are in the Body, we may have that Presence of the Lord by Faith, which we shall have by Sight, when we are out of the Body.

This Body is an Image, which bears a Representation of the Divine Body, or Image of Things in the Spirit; but together with a Darkness hiding that Divine Image, which is Christ, and a Contrariety opposing it.

The Lord Jesus by his Spirit shows forth himself in this Bodily Life to us, so that we see him in the Fleshly Image as in a Glass; under a Fleshly Vail, as in the Dark; thorough the Contrariety of the Fleshly Appearance, as in a Riddle. Yet we see Him, we enjoy his true Appearance in the midst of all these Difficulties. And while we see him, we see all these Difficulties reconciled, and subdued in Him; we ourselves live in Him. Thus we enter into the Kingdom, and Joy of Heaven by Faith, even while we are in the Fleshly Body to Sight.

When we die, then the Fleshly Body, and Image is swallowed up in Eteranl Darkness. Our Souls then come Home to Jesus Christ; they enjoy the Heavenly Appearance of Things in its own Likeness, Face to Face, by Sight; no more by Faith: no more in a Glass, or in a Riddle; because the Fleshly Body is taken away: but yet in the Dark still; not with a Perfect Clearness, or Fulness; though with a Nearness, and Likeness; until the Body be re-assumed out of that Darkness, as a Divine Body. Then, as in Christ, so in us, the Fulness of the God-Head shall dwell Bodily, in its own Body, which is our Body risen again out of Flesh, and Nature into the Spirit.

Till then we have the Fulness of the God-Head dwelling in us in a Contrary Body, before Death: We have have it dwelling in us without a Body, like an Appearance, or Apparition, like a Soul without a Body, in Death.

I will attempt to make the Answer to this Question more plain, and perfect by a Two fold Distinction.

1. Distinct. The Spiritual Man hath a Three-fold State.

1. The Spiritual Man at first lies hid under the Natural Man, as Seed under the Ground. So St. Paul speaks of it, Gal. 3. 19. Wherefore then served the Law, it was added because of Transgressions, till the Seed should come, to whom the Promise was made: and it was ordained by Angels in the hand of a Mediator.

While a Man lives under the Law, the Seed of Promise is not yet come, that is, the Spiritual Man, which is One with Christ, and so the Promised Seed is not come up, or put forth in the Soul. But it lies hid under the Ministry of Angels, which restrain Sin by inward Impressions, and outward Dispensations of the Good, or Evil Things of this World: and it lies hid under a Mediator, which is the Earthly Image of God, according to this Creation, in which God stands as a Mediator, between Man, and Himself in the Spiritual Image,