prophecied of Psal 2.2 Esa 66.5 And also practised Act. 4.18 and 5.28 And therefore the sum of all is this That it is better to please Christ Acts 4.19.5.29.42 then men and therefore you which enjoy Christ Cease not but at all opportunities declare what you know of Christ that so others may enjoy what you enjoy But I shall say no more of this Vse nor of this Conclusion The second thing in the Declaration 2. The matter declared is the matter declared And in that there is something included besides what is expressed And that which is included is in this word Garden In which word is implyed the Church of Christ From whence observe this conclusion That Christ's Church is Christ's Garden Doctr. For the better understanding of this Conclusion I shall unfold these things First What I mean by the Church of Christ Secondly How Christ's Church may fitly be called a Garden Thirdly How it is said to be Christs Garden For the first What I meane by the Church of Christ I Answer I doe not intend in that 1. What is meant by the Church of Christ to speak any thing of the Church invisible but visible And in that Consider First What I do not meane by the Church of Christ And in the first place I do not mean a Nationall Church And by that word Nationall I meane That a Nation considered as a Nation cannot be a Church of Christ My reasons are these First Because if a Church were considered Nationall then a Naturall birth would interest a man into a Spirituall priviledge Secondly The holy Ghost no where considereth Church members under a Naturall relation but under a spirituall considering them as Saints 1 Cor. 1.2 Ephes 1.1 Secondly I doe not meane by a Church a Parochiall Church that is the same in nature with a Nationall Church though not in measure and what may be said against one may bee said against the other But by a Church I meane a company of souls Ioh. 14.17 20. who through the commings in of Christ are made able so to beleeve in Christ that they are through that beleeving made able freely and voluntarily to give themselves up to Christ Rom. 6.17 to walk in the acknowledgement of Christ Acts 24.14 in or according to his word And from the termes of this description wee may observe these three or four consectaries and by them you will the better understand what I mean The first is 1. consectary That the Church of Christ are beleevers in Christ Secondly 2. consect That the Church of Christ are such as are sweetly overcome or fetch'd in to Christ by the commings in of Christ Thirdly That the Church of Christ 3. consect must worship Christ Fourthly That the word of Christ 4. consect is the Rule of the worship of Christ For the first 1. consect That the Church of Christ are beleevers in Christ This is cleare from these scriptures 1 Cor. 1.2 and 2 Thes 1. chap. 1.2.3 verses with many other places If you aske mee Quest. What I meane by a beleever or by that beleeving which is to be in all those that are members of the Church of Christ I Answer I will tell you first Answ What I doe not meane and then what I doe mean For the first I doe not mean a bare professor of Truth and Faith for if all that professe truth and are not possessed with truth should be admitted members of the Church then the Church would not be made up of living stones Secondly I do not meane such a beleever who is drawn up by the power of Reason from the externall declarations of Truth to beleeve a Christ without when he doth not enjoy a Christ within which men may doe and so beleeve that they may bee brought to submit to an externall Ordinance But by a beleever I mean A soul who from the enjoyment of a Christ within is made able to beleeve a Christ without For beleeving according to Truth is for a soule from the power of Truth being overcome by it and swallowed up in it is from thence made able as to assent and give credit to it so to assent and submit to all things presented in it and required by it as that they are made able to live to the glory of Truth in every particular act If you aske me Quest. Whether one may not bee admitted to bee a Church member and receive the Ordinances if he know Christ without so as hee is willing to embrace the outward Ordinance though he doth not know or is not acquainted with a Christ within I Answer Such ought not to bee admitted Answ My reasons are these First Reason 1 Because it is not an externall knowing and submitting to the Ordinances of Christ but a reall one-nesse with Christ that is a ground of union and Communion 1 Joh. 1.7 The Apostle saith If we walke in the light as he is in the light then shall we have fellowship one with another From thence it is clear that an one-nesse in the mistery of Truth is alone the ground of Communion and fellowship sutable to Truth Secondly Reason 2 The Saints ought in all admitting of members into the Church not onely to admit members to them But they should admit such Phil. 1 25. as they may have ground to beleeve will continue with them 1 Iohn 2.19 20 24 27. but there is no ground to beleeve that they will continue with them unlesse they can or do make out a right understanding of a Christ enjoyed within as well as an apprehension of a Christ without Thirdly Reason 3 The Church of Christ in all entertainment of members 1 Iohn 1. â— 7 ought to endeavour to keepe and continue that which is the glory and life of union and Communion which is not a bare enjoying of each other in an externall Ordinance but a sweet refreshing of each other by giving out to each other their internall injoyments for it is not a bare breaking of bread together to make out a crucified Christ without that is the life and refreshing of Saints but it is the sweet unfoldings in the givings out of their experiences each to other in which they do sweetly unfold and give out that love which is the life of Saints And in the giving out of each others experiences there is a sweet building up and refreshing of each other As face answers face in a glasse so doth the experience of one Saint answer another and in their so answering there is a sweet wraping up of each others spirit in each others injoyment And as this is and ought to be the ground of Love So it is that which is the continuation of love but this cannot be enjoyed by admitting of members that onely know a Christ without and do not know and enjoy a Christ within Fourthly Reason 4 That which may be in the men of the world that cannot be a
sufficient ground to admit one into Church fellowship But a bare beleeving of Christ without may be in the men of the world and therefore that is not a sufficient ground to admit one into Church-fellowship The major is clear And for the minor I prove thus That which the Divel may do a man of the world may do in matter of beleeving But the Devils did believe and know a Christ without Jam. 2.19 and yet did not enjoy a Christ within Therefore a wicked man or a man of the world may do the same And therefore that is not a sufficient ground to admit one into Church-fellowship Fifthly As the Apostles owned men Reason 5 so ought we to owne men But the Apostles knew no man after the flesh 2 Cor 5.16 that is as I conceive by flesh he meaneth all external acts of righteousnesse which he calleth flesh in Phil. 3.4 Therefore I conceive the Apostle meaneth they know no man after the flesh that is according to their external actings but according to their internal enjoyments And so ought we Sixthly Reason 6 That which is the onely way to bring distractions into the Church of Christ that ought not to be practised by the Church of Christ but the admitting of members upon so slight a ground as a bare believing of a Christ without when they do not know and enjoy a Christ within is the cause of distractions in the Church of Christ and therefore ought not to be practised If you aske me Quest. What are the distractions it may or doth produce I Answer Ansvv The distractions are such as these First Distract 1. A continued fear that men will or may fall off from them For if men hold themselves in the profession of Truth 1 Ioh. 2.19 and are not held in by the power of Truth then they will at first or last fall off from Truth Secondly Distract 2. This is that which openeth the mouths of some that are not yet in external fellowship not onely to speak against it but it maketh them also afraid to submit to it because they fear that we center and put too much in outward Ordinances and too little in inward enjoyments This maketh them fear that they shall not enjoy that amongst them that professe outward Ordinances which they do enjoy amongst others Thirdly It is a grief and trouble Distract 3. and sadnesse to the spirits of them that are already in fellowship For insteed of being built up with the exchanges of experiences they meeting many times with some who are admitted upon confession and profession of a Christ without when they do not so enjoy Christ within as to see an interest in him and have a sensible communion with him insteed of the exchanges of experiences that may refresh the souls of each other they give out nothing but external declarations about external administrations which is so far from refreshing that it doth exceedingly damp the heart of a soul that liveth with God And it is no better then pouring cold water upon a warmed spirit For though external Ordinances are very good in reference to the will of God yet it is not an outward Ordinance but God in the Ordinance that is the life of a Saint Seventhly Reason 7 That which is held out in the Gospel for men to believe that ought to appear in men when they do professe themselves to believe before they are admitted into Church-fellowship But that which the Gospel holdeth out for men to believe is not a bare believing of Christ presented to them but to believe an interest in Christ Ioh. â— 15.14.6 so as to enjoy life by him Gal. 2.20 1 Ioh. 1.7 And untill men can declare that they see an interest in Christ and sensibly enjoy Christ there is no ground for us to believe that they do so believe as to admit them into Church-fellowship And so much concerning the first consectarie That the Church of Christ are believers in Christ The second consectary is Consect 2. That the Church of Christ are such as are sweetly overcome and fetch'd in to Christ by the commings in of Christ By those expressions my meaning is First That that heart that is truly possessed with Christ is sweetly overcome by the sweet love and lovelynesse of Christ so that he hath nothing to say against him or any thing that is required by him but doth sweetly submit to him Secondly He is fetch'd in by that I mean not onely a fetching into an external Ordinance but to the enjoyment of an internal glory he is not barely fetch'd in from a seeming power of death to live under the shadow of life but he is really fetch'd from the power of death into the glory of life In a word he is fetch'd into the bosome of God to live in him so that he is sweetly wrapt up in the mysterie of that glory which is involved in the bosome of God And so much for that consectarie The third consectarie is Consect 3. That the Church of Christ must worship Christ And that this is their duty is cleer from these Scriptures 2 Kings 17.36 1 Chron. 16.29 Psal 29.2 and 96.9 John 4.23 24. Acts 24.14 Rom. 12.1 Phil. 3.3 And had I time I should speak somthing of the word Worship for Worship in Scripture is taken either for Moral or Instituted Worship but I shall say nothing of that Onely in a word the people of God are to acknowledge God in all things both external and internal that are required of them by God But I shall not at this time speak any more of this consectary The fourth consectary is Consect 4. That the word of Christ is the Rule of the worship of Christ Esai 8.20 Every King must and doth rule by a Law sutable to himself Kings that govern and rule in civill things are to govern and rule by a civil Law but Christ who is a King spiritual ruleth and regulateth his Church by a spiritual Law civil Lawes cannot reach Christs government Neither hath Christ centred any power in the civil authority to regulate mens spirits in the worship of Christ Gen. 49.10 though that was formerly in the Church of the Jewes which was a type of Christ it is now ended by Christ and all power in matter of worship is called home to him Esa 9.6.7 and resides in him Mat. 11.27 and those men that indevour by the power of a civil Law to constrain men to a spiritual worship Ioh. 3.35 they take upon them the authority and prerogative of Jesus Christ Nay in a word they in that act deny Christ come in the flesh and it is not onely sinful but poor and beggarly for they would have all men see with their eyes and all mens spirits in nature and measure sutable to their Law and if they see more they must be fetched back by the power of it and if they see lesse the must be fetched up to
in the soul to cause the soul to bring forth choice fruits unto himselfe and Christ loves to view the fruits of his own love and the Beames of his owne Beauty And it is impossible for any Gardiner to take so much delight in any Garden as Christ takes in the heart of Saints For Christ is not carryed up by them but hee carries up them to Himselfe The Spirit of Christ is not revived by any stream in a Saint besides Himselfe but all the refreshment of a Saint and of himselfe flowes from himselfe as the onely Fountaine And these wayes and many other doth the content that Christ takes in his Church appeare And so you see how the Church of Christ may fitly bee compared to a Garden And for the Third thing 3. Why the Church of Christ is called Christs Garden Why the Church of Christ is called Christs Garden I Answer It may fitly be called Christs Garden upon these grounds First Because it was planted by Him Secondly It is inclosed in Him Thridly It is made fruitfull through the enjoyments of Him Fourthly It looks like him 1. Of the first 1. Because it is planted by him It is planted by Him It is the same thing that Christ saith Esa 5.2 Hee planted it with a choice Vine Every one may lay claime to the workmanship of his own hand There is nothing in the heart of a Saint considered spirituall and heavenly but it was planted there by Jesus Christ and thus consider the hearts of Saints centred and placed in any divine enjoyment they are placed and seated there as with so by Jesus Christ Ephes 2. Looke upon all the Loves Joyes Desires and Longings of a Saint If you aske me Whose they are I tell you they belong to him that planted them and that is the Lord Christ All the out-goings of the heart of Saints to God in Christ they are but the reflections of the Divine beame of eternall glory the head and fountaine of which is in God himselfe If you looke upon any Divine enjoyment where a Saint is planted or placed If you ask me Who brought up a low Spirit to those high enjoyments I Ansvver It is the work of Christ who at one and the same time liveth with God in the heighth of his glory and with poore creatures that are here below bringing down Gods highnesse to their weaknesse and bringing up their weaknesse to Gods highnesse So then in this first sence they may well be called the Garden of Christ because in all their plantings they are planted by Christ Secondly 2. Because it is inclosed in him As they are planted by him so they are inclosed in him Every Garden hath a particular inclosure But Christs Garden more high and glorious They are not onely inclosed by a common Providence to protect and secure them but they are inclosed within the choice limits of Christs Loves They are carryed in his bosome Esa 40.11 they are borne up in his armes Was there ever a place more secret high and glorious in the heart of Christ then where a Saint lives He should be drawn up to a higher enjoyment then yet he hath or shall have But the truth is the Lord Christ locks up and incloseth his Garden in his choisest closset and that is in no lesse then in the heart Of what Even of himselfe Nay of his Father and they are so inclosed in the heart of him that there they live in the midst of all his Loves They are comprehended within the Divine beames of his eternall delights love and content And this is the second ground 3. Because they are made fruitfull through the enjoyments of him why they may be called Christs Garden because as they are planted by him so they are inclosed in him Thirdly They are made fruitfull through the enjoyments of him The thoughts of which doth exceedingly transport my spirit in the viewing of it that we who are low should bee advanced into the highnesse of Gods presence who have not onely admittance to but interest in the heart of Iesus This with much more is our priviledge And for our fruitfullnesse toward our God in the acknowledgement of these high priviledges we enjoy by God From whence flow they Is our priviledge gained by the strength of our duty Or Is our duty produced by the power of our priviledges It is that we dwell with Christ Col. 3.1 or rather that Christ dwells with us which is the onely cause of our bearing fruit to Christ Eph. 3.17 And what the sweet distillings of that eternall dew and spirituall watering is no soule knowes but hee that doth enjoy it See what Christ saith Esa 27.3 I the Lord do keepe it I will water it every moment lest any hurt it I will keepe it night and day This watering the heart of Saints it is by the sweet displayings and glorious unfoldings of the Fathers good will to the Saints through which beames there is power and life begot in them through which life and power there is duties performed by them So that all the duties Saints bring to the heart of Jes us Christ it is but the returnes of his own streames and the reflection of his own beams Col. 3.3 How hard dead and unsencible is a Saint when Eclipsed by Christ How high how spirituall how Evangelicall is a Saint in his actings to Christ when hee acts from an enjoyment of Christ See but what Christ saith John 15.1.2 I am the Vine and ye are the branches This doth not onely shew the choice relation that is betwixt Christ and his Spouse but also sheweth the sweet conveyance of life from himselfe to his Spouse for as the branch in a Vine cannot bring forth fruit but as it receiveth sappe from the root neither can a Saint who is made one with Christ bring forth fruit unlesse he hath in-comes from Christ Therefore he saith verse 15. Without me ye can do nothing And so much of this third thing They are made fruitfull through the enjoyments of him Fourthly They looke like him 4. Because they looke like him Adam begot a Sonne like unto himselfe This second Adam who is from Heaven and therefore Heavenly 1 Cor. 15.45 47.48.49 all the Saints that are made one with him who are involved in him Eph. 1.4 who are made fruitfull by him they looke like him 1 Joh. 4.17 As he is so are we in this world Look you that have experience of the enjoyments of Christ You I say who are wont to sit down amongst the Loves of Christ viewing and beholding the heart of Jesus Doe but behold the heart of a Saint and there is a sweet sutablenesse or likenesse each to other If you aske me From whence cometh this I tell you it is because whatsoever is considered in the heart of a Saint as a Saint it is really one with Christ it really flowes from Christ I told you before that
duty of saints not to cover but uncover Christ in all their performances and had I time I might tell you what the Apostle meaneth when he saith A man should not pray with his head covered 1 Cor. 11.4 But I shall say no more but as he saith The head of every man is Iesus Christ vers 3. and therefore not onely in your Praying but in your practising Cover not but uncover the glory of Christ by a saint-like walking amongst men But I shall say no more of this Consectarie I should now speak something of some other Vses that I might draw from the whole conclusion That Christs Church is Christs Garden But I have a desire though I doe not enlarge my selfe upon yet to name the rest of the Conclusions that ly in the text and leave them to your thoughts having not time to declare my selfe by reason of the disturbance of those that are now come about the house But to name the Conclusions to you Let us read the words againe Thou that dwellest in the Gardens the Companions hearken to thy voice Cause me to heare it VVherein you may remember I told you there is two things considerable First A sweet acknowledgement or declaration Secondly A sweet desire or thirsting From the first The sweet acknowledgement or declaration you may remember I told you there is three things considerable First the party acknowledging Secondly The matter acknowledged Thirdly The manner of the acknowledgment The first which is the party acknowledging I have finished And for the second The matter acknowledged I have given you severall observations from it And the rest that are behinde I shall onely name to you which are these One is from this word Thou that dwellest in the Gardens Observe Doct. That Christ in a speciall manner dwelleth with his own Or thus 1 Cor 16.16 Iohn 14.23 Christs residence is in his Church And then again from this word Thou that dwellest in the Gardens the Companions hearken to thy voice Thence observe these two Conclusions First Doct. 1 That those that are called home by Christ they are called into a friendly and familiar acquaintanee with Christ Ioh. 15.14.15 Secondly That it is as the propertie Doct. 2 so the priviledge of the friends of Christ to hearken to Christ Ioh. 10.3 But I shall not at this time speake any thing of these things And so I passe over as the party acknowledging so the matter acknowledged And now I should come to speake something of the manner of the acknowledgment 3 The manner of the acknowledgement Of the free and friendly spirit that did appeare in the Spouse whilst she acknowledgeth Christ But I passe that over And so I come to the second thing in the words which is The sweet desire 2 The desire or thirsting or thirsting of the Spouse in these words Cause me to heare it VVherein you may observe these things First The party Longing That is a soule possest with Christ from thence observe That it is the propertie of a soule that knowes Christ Doct. to long for him Psal 9.10 Secondly From that which lyeth in the conjunction betweene the acknowledgment and the desire in these words The Companions hearken to thy voice Cause mee to heare it Observe this Conclusion That so farre as a soul knowes Christ Doct. so farre in that knowing is a spirituall longing after Christ Beholding Christ begets and causeth the soule according to its beholding to act towards Christ And so I passe over that Thirdly You may consider the matter desired and that is in these words Cause mee to heare it VVherein there is something included as well as what is here expressed And that which is included is in these words Cause mee Implying that they could not spiritually hearken to Christ unlesse they were spiritually caused by Christ From thence observe this Conclusion That to make a soul hearken to Christ Doct. is the sole worke of Christ himselfe And then from that which is expressed in these words Cause mee to heare it From thence observe First That to hearken to Christ is a matter worth desiring Doct. 1 Secondly That no soule doth rightly understand what it is to hearken to Christ but knowes Doct. 2 and in its knowing doth acknowledge that all power is from Christ and in this acknowledging seekes for Power to act sutable to the acknowledgment in desiring power from Christ to hearken to Christ I might make divers Vses of these Conclusions But Dear friends I hope you that enjoy Christ within and have Truth preached to you from it selfe are and will bee made able to make use of Truth sutable to it selfe And seeing our time is short and oppositions encrease 1 Cor. 7.29 wee not knowing how soone wee may bee called to suffer for Truth I shall therefore leave you all to Truth Iohn 14.6.65.5 Desiring that Truth may dwell in you and you in Truth so that in all things Truth may be honoured by you may be own'd and not denyed in any action done by you FINIS WISEDOME Justified of her CHILDREN MATTHEVV 11. the last part of the 19. verse VVisedome is justified of her Children IN the 16. verse Christ comes to discover the generation of the Scribes and Pharisees where he compares them to children that call to each other saying Wee have piped and yee have not danced wee have mourned and ye have not lamented verse 17. and so hee comes in the 18. and 19. verses to make application of these darke expressions wherein he doth discover the crosse disposition of the Scribes and Pharisees saying verse 18. Iohn came neither eating nor drinking and they said that he had a devil but Christ comes and presents himselfe in an other forme he comes eating and drinking but presently they cry out hee is a friend of Publicans and sinners before they seeme to dislike Iohn upon this ground that he did neither eat nor drinke and Christs actions seeme to speak out thus much Doe you object against Iohn because hee does not eat I will eat But the Scribes and Pharisees were so opposite in their spirits to Truth that they could not fancy any forme where Christ was presented so as to affect Truth Now these words that I have read unto you are a conclusion of Christ upholding of them wherein he saith verse 19. But wisdome is justified of her Children which words is an affirmation of grace brought forth in opposition to corrupt nature the words are excluding as well as including excluding the world and including Saints The world as accusing and condemning Christ Saints as owning and justifying Christ that which doth exclude the world lies in this word But Thence observe this Conclusion before I come to the words themselves Though all outward occasions be taken away by truth Doct. Luk. 7.32.33 yet still the spirit of the world will not justifie but condomne Truth Mat. 10 12. Iohn comes neither
eating nor drinking they have something against him crying out he hath a devil Christ comes another way and takes away that occasion for he comes eating and drinking but that wil not cause them to affect Truth but as they accuse the one so they accuse the other as Christ said then we may say now The spirit of Saints are alwaies too high 16 or 11.15 or too low in the judgement of the world Acts 2.13 If Saints rejoyce in their soule refreshings they enjoy by Christ then they are drunke with new wine or they say of them as they said of Iohn in another case he hath a devil or if they groan under sinne then the world cryes out they are foolish or mad and thus the spirit of the world will still except against Truth and they will seeme to take offence at some externall acting to raile against the internall glory of wisedome saying I was not against such men and women as they were Godly though the truth is that is their chiefest ground but one cries out I cannot love such a man or woman because they are Presbyterians others cries out they cannot affect such and such because they are Independents this bitternesse the Devil hath cast in amongst men and men would seeme to cover it by laying the difference on the externall forme rather then in that spirituall difference that is betwixt them and Christ but the truth is were all outward occasions in externall formes removed yet the world cannot love Mat. 10.22 but must condemne Truth Mark 13 13. The first Reason is Reason 1 Because there is an antipathie betweene the spirit of the world Rom. 8. 5.6 7 8 9. and the spirit of Saints the one is the spirit of Christ the other is the spirit of the Devil and this antipathy is expressed by God himselfe Gen. 13.15 where he saith I have put enmitie betweene the seede of the woman and the seede of the serpent the seed of the serpent is the spirit of the world and the seede of the woman is Jesus Christ The spirit of the world as it is the worlds spirit and the spirit of Christ cannot close therefore we may take up those expression vvhom God hath joyned together none can separate and those spirits that God have separated none can joyne together Secondly Reason 2 The spirit of the world and the spirit of Christ are not like each other therefore the spirit of the world cannot love Christ everything loves its like therefore by the rule of contraries Iohn 8.23 they will hate that which is unlike themselves Rom. 8.5 The third Reason which will further demonstrate the thing is this Reason 3 if all outward occasions were removed that the world cries out against yet still the world would hate Saints if an Independent turne Presbyterian or Presbyterian turne Independent if so they appeare Godly the world will hate them but if they appeare in either of these formes so they sute with the spirit of the world the world will love them but if Godly the world will hate them and the reason is because they are not of the vvorld Ioh. 15.19 The first Vse is to informe us Vse 1 that no uniformity without can cause peace within the spirit of the world towards Saints doe they hate Iohn because hee eats not Christ takes away this occasion and comes eating yet their hatred is the same If this be so then this shewes the folly of those men that thinke because of an uniformity without they shall have peace with the spirits of the world this cleerly discovers that these men understand not where the difference lyeth it is not in the forme without but in the spirit within This shews also the folly of those professors who thinketo gaine the love of the world by changing their formes which is impossible if they appeare Godly for if they appeare Godly either in a Presbyteriall or Independent form the world will hate you or in the deniall of either of them you shall enjoy no better therefore for a conclusion If any lire Godly in Christ Iesus they must suffer persecution 2. Tim. 3.12 The second Vse is of Exhortation Vse 2 to exhort all Saints not to think it strange that the world condemne them Ioh. 15.18.20 is truth hated in the Fountaine Mat. 10.24.25 and doe you thinke it shall be loved in the streames it is impossible doth the world hate Christ and do the Saints think to bee beloved of the world that 's a contradiction therefore this should also comfort those who suffer not as evil-doers but onely for holding forth the truth of Christ Let such remember what a naturalist said in an other cause It is the Crowne of a wise man to bee hated of a foole for speaking wisely and I am sure the ground why the world hates Saints is because saints in their words and actions speak forth the goodnesse and wisedom of God amongst men God is pleased to worke great things in them and great things by them and we may say when the world scornes and imprisons Saints as Christ said in another case for which of the good vvorkes that God hath done in them doe they imprison them But they are apt to excuse themselves as the Jewes did to Christ saying It is not for thy good vvorks but because thou blasphemest so they are apt to say we doe not oppose or imprison you for any good wrought in you or done by you but because you take upon you to declare the minde of God and walke in this or that kinde of form in your professing God as a Presbyteriam or an Independent form the truth is the world cannot bear the weight and worth of a Saints spirit though poor soules they thinke to cover themselves and their practises Esa 66.5 with the afore-named things Luke 20.19 20 21.22 yet God will one day uncover them Mat. 10. 26. but let this comfort Saints in the consideration that though the world condemns yet Wisedome is justified of her children And so I come to the words of the text which is a sweet affirmation and vvee may observe something from the party affirming and the matter afterward and the manner of the affirming with the occasion and the end of it but we shall draw up all into one conclusion and that is this It is the property of the sonnes of wisedome Doct. and them onely to justifie wisedome Luke 7.35 For the better understanding of this conclusion I shall observe this method First To shew you what is meant by wisedome Secondly What is meant by justifying Thirdly What is meant by wisedomes Children Fourthly The Reasons why none but wisedoms children can justifie wisedome Fifthly The Vse and applycations First Of the first What is meant by wisedome and in that wee shall observe two things First Who it is that is so called Secondly The ground why hee is so called First Who it is that is
conveyance of light Who can do it if Christ causes as the beginnings so the increase of light in them What if men darken expressions and do what they can to cloud the Truth Ezek. 34.15 16. If Christ be the convayer of Truth who can let Therein rejoyce The next Vse is an Vse of Reproof to those who glory much in enjoying light from Christ Vse 3 and yet that light they do enjoy doth not employ them in the Beholdings of and in affection to the Lord Jesus but rather use their parts as a way to cloud Christ Ezek. 34.3 4 5. and scorne Christians then honour Christ and inform Christians These men are not yet come to that mountain that makes the earth silent they are not come to that glory wisdom and light that is peaceable meek and teachable Iam. 3 1â— but rather are possessed with the rough streams of their own fancy which endeavours to condemn all that suits not with and are not conformable to the will of themselves far from the mind of Paul who saith If any man be otherwise minded God will reveal it to him in due time Phil 3.15 But they endeavour rather with clubs and staves to make men conformable without light then with meeknesse of Spirit to give forth light and by that light to produce conformity But no more of that thing The next consectary arises from the second particular Consect what is meant by Justifying I told you it was not to add any thing to Christ or to present Christ in any way of glory or beauty that was not proper to him and real in him but it is to acknowledge that in him which is proper to him Thence observe that Christ receives no additional glory by saints acknowledgements Iob 22.2 3. and 35.7 though Christ calls it a glory to him when the glory in himself by saints is acknowledged yet it adds nothing to him but onely doth acknowledge what before was in him If so Vse 1 let this teach us that the highest of our exaltings of Christ is no ground for us to exalt our selves either in the room of or with the Lord Jesus Christ though its true Christ cannot be exalted Coloss 3.4 but a saint is exalted too 1 Iohn 3. â— but it is the very exaltation of Christ that is a Saints exaltation and nothing else Therefore let this teach us while we exalt him to lie low before him knowing that we give nothing to him Eph. 3.7 8. but what is his due and do nothing before him but what is our duty which becomes a saint Secondly Vse 2 This serves to reprove those that professe themselves sons of wisdom and yet are so far from justifying wisdom that they condemn wisdom by setting up some power either above him or else with him that is not proper to him this is the practise of most men in our daies who center the authority of Christ in the power of creatures and are so far from Justifying saints when they conform to Christ that they censure saints in their conformity by the name of Hereticks and Schismaticks But it s no new thing the Popish Bishops in Queen Maryes time censured other ministers and Bishops that were more purely minded and when those Bishops that suffered got power they did the same to them that were more pure reformers and what if those that were more pure Reformers then their persecutors should get power and persecute them that endevour to walk more exactly then themselves think it not strange but remember that Wisdom is justified onely of her children The third Vse is of Exhortation Vse 3 Is it so that to justifie wisdom is onely to acknowledge that in him which is proper to him Let this exhort all those that professe themselves sons of Wisdom to acknowledge that in Christ which is proper to Christ 1 Pet. 4.10 11. and let this acknowledgement be both in your speaking and doing Iohn 15.14 speaking of him and acknowledging what is in him by conforming to him to shew the authority of him What if men shall oppose and powers resist The sun gains most glory when it meeteth with the darkest cloud Christ never is advanced more by saints then when men persecute and oppose saints for professing of him light is most glorious in the darkest night the purest gold shines most glorious amongst the filthiest drosse Cant. 2. â— the Lillie is most lovely when among Thorns therefore saints should be so far from covering themselves and clouding Christ in times of adversity that they should rather profess him much the more knowing its their duty to justifie and this is to justifie to acknowledge him which they do by their declaring of him Mat. 10.27 and conforming to him and so much of that thing The third thing I named to you was what is meant by wisdoms children I told you it is either taken Relatively and so improperly or Really and so properly Relatively 1 Iohn 3.2 and so all men and women possessed with Christ and elected in Christ Rom. 3.14 and called by Christ in relation to that election calling and enjoyment are called sons and daughters But that which is properly the son of wisdom and gives them the denomination of sons and daughters is that unction or spirit or anointing within which they receive from the holy one 1 Joh. 2.27 For as the anointing of Christ gives him the title of being called Christ so saints being possessed with the unction and spirit and anointing of Christ that gives them the title of being called Christians Christ being one with the Deity is the natural Son we through him partaking of the Deity are the adopted sons our sonship is in relation to and flows from this spirit and unction that is in us and I told you this may be called wisdomes child or son for these reasons First It s conceived in the womb of him Secondly It s brought forth by him Thirdly It s one with him Fourthly It lives by influences of him Lastly It looks like him From these five observe these five consectaries First That the womb of Christ is a magazine of grace and glory Consect 1. I told you the word is a metaphorical expression and must not be understood carnally but spiritually by the womb of Christ I mean the bosome of the son 2 Tim. 1 9. in which the father conceives all good for saints Mat. 3.17 and I call it a magazine Iohn 1.16 because all flowes from him and all must and is to be returned to him a magazine because there is not onely a few Col. 1.19 but varieties of all glories and treasures for the sons of men as power wisdom strength love and light and all other desireable good If this be so the use is first Vse To shew that a saints portion by Christ is a hidden Treasure streams may be measured 1 Ioh. 2 â— but fountains cannot be comprehended