so called It is the Lord Jesus Christ who is the sonne of God the elect of God Esa 42.1 the delight of God the expresse image of the Father and hee that calls himselfe Wisedome Proverbs 8. and is so called Proverbs 9. The Reasons why he is so called are these First Reason 1 Because he is the fountaine retaining wisedome for us Matth. 11.27 Coll. 2.3 All the light and wisedome that is enjoyed by us was first in Christ for us and is but streams of that fountain and beams of that body Secondly Reason 2 He is not onely the fountaine retaining wisedome for us but the way to communicate wisedome to us Iohn 14.6 No man knovves the Father but him to vvhom the sonne reveals him Mat. 11.27 and vvhat ever the Father reveals to him that he reveals to you Ioh. 15.15 Thirdly Reason 3 He may be called wisedom in that hee is the object of wisedome 2 Cor. 3. last looking upon him as in a glasse 2 Cor. 5.19 vve savv God in Christ when once a soule is made wise by Christ the object of his wisedome is to understand the mistery of the Father in Christ for no other way is God as a father to bee understood and the truth is when once the soule is enlightned by Christ hee is so imployed in the understanding of that mystery in Christ that all things besides Christ is clouded and out-gloryed by it and so Christ is wisedom as hee is the object of wisedom Fourthly He is wisedome Reason 4 not only as the Fountain retaining and the way causing and the object in which wisedom is imployed but hee is wisedome Essentially for he is not onely the cause of light in us but he is the cause of life in that light therefore the Apostle sayes Gal. 2.20 Not I but Christ lives in me for when once Christ hath enlightned a soule he is then the life of that light Eph. 1.17 18 19. imploying that soule in the understanding of Divine Love And so much for the first thing what is meant by wisedome The second thing is what is meant by Justification And in that consider two things First How we are not to understand Justification Secondly How we are to understand it How wee are not to understand it the word Iustifie is taken many wayes in scripture First Sometimes to make a thing just that was not so and so God is said to justifie the ungodly Rom. 4.5 so wisedomes Children cannot justifie wisedome Secondly Sometimes to present men and actions just when they are not so and this is the property of a wicked man Prov. 17.15 vvho goes about to condemne the righteous and justifie the vvicked Esa 5.23 neither of these waies can wisedomes Children justifie wisedome Luk. 16.15 Thirdly But Iustifying in this place is to acknowledge a thing Just that is so and so wisedomes Children are said to justifie wisedome by acknowledging that in him which is proper to him and so also wisedoms Children by conforming to him doe Justifie or acknowledge the authoritie of the command given out by him and by their speaking or declaring him they doe acknowledge or justifie the excellency of the nature of him or divine sweetnesse in him and thus wisedomes Children doe justifie wisedome not by adding anything to him but by acknowledging what there is in him or approving and owning what there is done by him and so much of the second thing The third thing is what is meant by wisedomes Children According to Scripture wee are to understand them these two waies First Improperly and so Relatively Secondly Properly and so Really First Improperly and so Relatively so all men and women that are brought over to beleeve in him are called sonnes and daughters and so they are sonnes and daughters adopted and that which gives them the denomination of Christians or Sonnes is because they are elected in the election of Gods electing Christ or Christianizing by Christ that which makes Christ a Christ makes Christians to bee Christians Christ signifies annointed so that unction or annointing of Christ gives Christ that denomination of being called Christ so the name of Christ hath relation to and flowes from the annointing and so that which gives a man or woman to be called a Christian is the unction or annointing they receive from the holy one 1 Joh. 2.20 Christ being one with the Deitie is the naturall Sonne Pet. 1.1 4. we partaking of the Deitie by him Gal. 4.5 are adopted sons But that which is properly the son of wisedome or the sonne of Christ is the anointing unction or spirit which is within which is not onely caused by Christ but is one with Christ it is not another spirit but the same spirit Rom. 8.9.1 Joh. 4.13 and may properly be called wisedomes childe for these reasons First It is conceived in the womb of him Secondly It is brought forth by him Thirdly It is one with him Fourthly It lives by influences of him Fifthly It looks like him For the first It is conceived in the womb of him which expression is metaphorically and not to bee understood carnally but spiritually and I doe expresse my selfe thus because that all light love life and annointing that is in time brought home to saints and revealed in saints was before time by God Eph. 1.3 4. conserved and laid up in Christ for saints 2 Tim. 1.9.10 Secondly It is brought forth by Christ and so Christ is not onely the fountaine in which good is retained for us but is also the way to communicate good to us therefore hee calls himselfe the way Ioh. 14.6 he is the way to bring downe the Father and what is in the Father to us and also to bring us up through himselfe to the Father by his spirit which knowes God and is known of God Thirdly It is one with Christ Psal 133. â— The annointment which was poured out upon Aarons head and ran downe to the skirts of his garments held forth the annointing of Christ and Christians the annointing that was upon the garments was one with that which was upon the head so that unction or annointing which is in us Eph. 1.4 5. is one with that unction or annointing of Christ Christ is the publicke person elected by God and all that are elected are elected in his Elections so Christ is the publicke person annointed by God and all that are anointed are anointed by Christ and from the anointing of Christ and not onely as a thing caused by it but as that which is one with it Fourthly it lives by influences and incomes of him Every effect is maintained by the in-comes of the first cause that which is caused by a heat or light natural cannot be maintained and carried on by a heat or light artificial So that life in Saints which is produced by a sublime cause or the springing forth of the Father through the Son cannot be maintained and carried on by a sublunary and
Col. 3.3 beams may be limited 1 Cor. 3.21 22 but the body is incomprehensible This is the portion of all saints not onely to have a handfull but even a magazine of all good and this should comfort us in these things First in this That we can never draw our portion dry it s a Magazine and a magazine of grace and glory what is there wanting to saints but there is in Christ enough to supply it what stormes or clouds soever arise over us there is enough strength in the beautiful beams of the glorious son to expel it not onely a supply for some but for all for Christ is a magazine And secondly this should comfort us not onely at sometimes but at all times a Magazine that stands open That is so far from being gamed by intreaties that he intreats and allures us Zech. 13.1 and in those allurings he gains us to himself 2 Cor. 5.20 methinks saints that are thus inriched should never be sad what canst thou desire more then varieties of all things what portion is better then that where there is a want of nothing If this be so let the next Vse be an Vse of Exhortation first to saints and then to the world First to saints Vse 2 that they would make use of Christ as a magazine and that in these things first in their often recourse to him secondly in their expectation of a supply in all things from him thirdly in the making their returnes in all their enjoyments to him If this were so I am certain clouds of creatures would not make saints walk with sad spirits but rather say as David Psal 118.11 They compasse me about like Bees but in the Name of the Lord will I destroy them It also serves to exhort the world to desert their foolish practise in endeavouring to draw the spirits of saints dry or cause the hearts of saints to be daunted should you see men go about to dry up a fountain or overturn mountains you would think they were mad the same we may say of your proceedings against saints wherein you think by your endeavours to crush Acts 4.18 and so overcome the practise and cheerful proceedings of saints Acts 5.18 28. in the acknowledgment of Christ you are much mistaken when did the Israelites increase more then when they were most oppressed when doth the sun appear more glorious then when it is surrounded with many clouds The Kingdom of God saith Christ suffers violence and the violent take it by force Mat. 11.12 Let me speak to some of these men thus did the Bishops that persecuted them that were stricter then themselves in reforming gain by it or were they lost in it when the Church of Jerusalem was most persecuted the Gospel most florished and what think you will truth appear lesse or more glorious by your opposings sin rises most violent when most bound up by a law what then will vertue do which cannot be destroyed by any power or law but are maintained and fed by a power and law sutable to it self cease therefore your opposings remembring that it is in vain to kick against the pricks Acts 9.4 5. And so much of this consectary The second consectary is drawn from the second thing Consect 2. It s brought forth by him Thence observe That all good that is in saints was not onely conceived in Christ before time but is brought forth by him in time Christ is the way John 14.6 The way to bring down God to us and to make returnes of us to God God hath no way nor Conduit to convay life light and love to the sons of men but by his Son If so Vse 1 This may teach us first to admire God in all his proceedings He hath not onely a choise place to lay up light and life for us but a choise way to communicate light and life to us even his Son this should assure us that the way is sure and it so this should take away all doubts and fears from the hearts of Saints who are apt to think they shall be intercepted in Gods approching to them and their approching to God by the worlds oppositions It s a vain conception Rom. â— 38 39. who can intercept the Father who works in the Son Secondly Vse 2 Let this also teach us to give Christ the glory of all good as the Fountain retaining so the way causing and so give him the glory as to abhor all other waies for those other waies I name them not onely speak a word to your ignorant legalists who seek consolation and refreshment of spirit by some other way then Christ which they do when they expect joy from doing and do not expect their doing to flow from joy They expect qualifications of good and so to believe and then go to Christ but do not expect believing and all qualifications to flow from Christ Take heed of such conceits this is to kindle a fire Isa â—0 10 11. and compasse your selves about with sparks God ownes no way but his Son Therefore joy in him and power to conform to him you must expect onely to flow from him And so much of this thing The next consectary arises from the third thing Consect 5. It s one with him From hence observe That the Spirit and Vnction in Saints and the Spirit and Vnction in Christ is not two but One Spirit Rom 8.9.1 John 4.13 That anointing that was poured upon Aarons head Psal 133.2 was one with that anointing that was upon the skirts of his garment it was produced by one cause it flowed from one sountain it was of one nature If so Vse This may inform us first of what a noble heroick spirit all saints are It s the spirit of the Lord Jesus And if it be so Let this teach saints to walk as men of a noble Spirit with undaunted be arts and unspotted lives with undaunted hearts remembring the words of the Apostle Who can harm you If God justified who shall condenin you Rom. 8.34 It s the property of a low spirit to be daunted at the threats of fools and the property of a beggarly spirit to stand in dread of every inferiour power so as to hinder them in their actings to the Lord Jesus Christ Though saints are to own and it s their duty so to do all power and authority that is of God Rom. 13.1 and because it is of God as all civil power in civil things is and therefore I speak not for the Saints dis-owning of it but all honouring of it in civil things but my meaning is when any power of men or things should come in a daring way to daunt the spirits of saints for saints to be daunted thereby in their proceedings towards Christ Mat. 10.28 is beggarly Acts 4.19 doth Christ our beloved come leaping over the hills and skipping over the mountains and shall saints stumble at a straw It s not
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
which is in referrence to a Law without and not answering to a Law and a power of Love within It is when men have not onely the light of Reason but convictions from the light of a Law which sets men at work not rightly understanding this Law without from the power and spirit of a Law within Rom. 3.2 they in conforming to it to seeke good by it they onely worke in a low legall way seeking life by working and not to acknowledge life in their working This is such a Religion that men who live in it may fall from it But those Saints who act in Religious acts sutable to Christ the Law is written in them that is a Rule for them and the Law that regulates them in an act is the Spirit and Life and Power of the act and so Christ is All in all 3. What Religion in referrence to a Letter is Thirdly For that Religion which is in referrence to a Letter It is only when men by the strength of Reason trade with the Letter to finde out the spirit and the Spirit doth not trade with their spirits And the truth is this kinde of way of eyeing Truth admits of strange constructions that vary from Truth and that is the cause why one man is Legall and another man seemes to be Evangelicall but it is only in the notion and not in the power If you aske me then Quest. Wherein is the difference between a Saint and them Answ My Answer is That Saints understand the Letter from the Spirit Iohn 14.26 But the other goe about to apprehend the Spirit onely from the Letter And in so acting they act in a Region below that Divine glory that lives in the minde of the Spirit Rom. 8.27 And herein doth the priviledge of the Saints transcend the apprehension of all men that doe not enjoy it the saints are comprehended in the Spiritualitie of the Letter while they understand the Letter The Spirit preacheth Divinitie within and that makes them understand Divinity without But no man knowes this but he that doth enjoy it What then shall wee thinke of those men that say No man can declare the minde of God but hee that knowes the Originall If by the Originall they mean the Originall in the Letter Wade as farre as you can in that Fountaine you are but still in the Letter But if you speak truely of the Originall I say No man can preach or declare God till hee knowes the Originall But then we must know what the Originall of the Letter is It is the Spirit If you aske mee Quest. What is the Originall of the Breathings of the Spirit I tell you Answ It is the heart of Jesus Therefore hee knowes God from God hee knowes Truth from the Originall And hee that knowes Christ in the enjoyment of Christ hee knowes the Originall and the Originall knowes him If you Object Object and say This is but a poore ground for men to dwell upon I Answer Ansvv I had rather have Gods promise to bee my ground in teaching mee by his Spirit then my labouring in the Letter to understand the Spirit But I shall say no more of this But the Lord teach us from himself Onely in the way of Vse Vse Let mee speak a word to you Many of you seem to have Religious actions performed by you I desire wee may take notice from what fountaine these streames flow Is Reason the deepest Fountaine Is a Law without the Well-head Is the Letter the highest Region Poore Soule Thou tradest too low to live like a Saint I tell thee though the world scoffs at Truth in the Spirituallity Owne Truth in the Spirit and thou shalt understand Truth in the Letter But wee can never owne Truth in the Spirit till the Truth in the Spirit ownes us But Behold a wonder The fruits in a saint and acts of Religion here upon the earth the head of them is as high as Heaven The Originall of the apprehensions of saints is as high as spirituall as glorious as the Heart of Christ And so much of this thing Onely one word of Vse more from the Consectarie Vse 2 To inform us what to thinke of those men that professe themselves to be the Garden of Christ and yet bring forth thornes instead of Figgs and Bryars instead of Lillies Vnsavory speeches Vnsutable carryages doth not become a saint Who Thou who dwellest in the heart of Christ Canst thou sinne against him It cannot bee Truely sinne is unsutable in any man but in a saint sinne lookes out of measure sinfull And I know the knowledge of Love within tyes more then a Lavv without Let it so appeare in all your carriages yee Sonnes of Love But I say noe more of this thing The third Consectarie ariseth from the third thing Consect 3. which was this That the church of Christ may fitly be called a garden because there is more special care taken of them and watchfulnes over them then of other places as you may see Esa 27. From thence observe this Consectary That you that are Christs you are under his special protection All in a sence may bee said to stand by him and receive good from him But you in a more especiall manner His eye is over you His heart is with you His thoughts of good runne out for you there is nothing that doth befall you that can take you from under the care of Christ All afflictions in words in actions from the men of the world are ordered by Christ as a potion in which potion there are the sweet ingredients of his owne Loves This should teach us First Vse 1 To avoid all carnall and corrupt care for our selves casting all our cares upon him that careth for us 1 Pet. 5.7 Matth. 6.25 Phil. 4.6 Truely friends Care in the use of meanes and not caring for the successe but leaving that to God takes away the burthen and Labour of all undertakings ôh how may a Saint live His life is without Care I meane not the care in use of meanes but in the successe of meanes which alone belongs to Jesus Christ Secondly Vse 2 This should teach us not to feare the secret and cunning plottings and contrivings of all wilde Boars and Foxes who endeavour to undermine and weary the flock of Christ Know this Christs care is for you his eye is over you Cant. 8.3 his Arme of love is under you he takes care so as to undertake for you to engage with you so as to get the victory Nay 1 Cor. 15.57 it s got already for you therefore wee are said to bee more then Conquerours Rom. 8.37 Oh! What need a Saint fear who stands by a conquering strength whose strength is an eternall Christ Thirdly Vse 3 This should teach us to be resolute without feare in the way of Christ a King 6.16 for hee that is with us is more then they that are against us Oh friends
say no more of this thing The next Consectarie doth arise from the second thing Consect 2. VVhy the Church of Christ is called Christs Garden which was Because they are inclosed in him From thence observe this Consectarie That it is the priviledge of the Saints not onely to be of but actually and really to live in Jesus Christ This I have spoken largely of already But that which we may learne from this is First To teach us what the reason is Vse 1 why few men understand the life of a Saint It is Because they goe to understand it where it is not Every thing is understood rightly when it is understood in that Element where it lives It is impossible for men that live below Christ to understand the glory of that life that saints enjoy in Christ It is high it is glorious it is full of misterious wonders their life is in Christ their life is very Christ Iohn 14.6 their life is caused by Christ their life is hid with God in Christ Col. 3.3 All this sheweth that it is a high and glorious mistery Therefore this should teach you not to wonder though men speak so darkely of it and have so little affection to it It cannot be that the Earthly as Earthly should owne the Heavenly It cannot bee that those that are in the flesh as in the flesh should owne the spirit But when I speak thus of the flesh I doe not onely meane that which men commonly call the flesh but that which the Apostle intendeth by flesh when he saith We knew Christ after the flesh but now know wee him so no more â— Cor. 5.16 Now Dearest friends VVhat need you care or be troubled though they that are after the flesh persecute you that are after the spirit See what the Apostle saith Gal. 4.29 For as then he that was after the flesh persecuted him that was after the Spirit even so it is now But I shall say no more of that thing but only this In the midst of all trouble consider that you are wrapt up above all trouble in the inclosure of him who is your life The third Consectary doth arise from the third particular Consect 3. why the Church of Christ is called Christs Garden which was because they bring forth fruit through the enjoyments of him From whence observe this Consectary That in-comes from Christ is the cause of our bringing forth fruit to Christ Every effect is produced by a cause sutable to it selfe All our loves longings desirings and gaspings after Jesus Christ is not a Cause but a fruit of Christ as the onely cause The Vse of this is Vse 1 First Deare friends Look not upon your desires and your loves as causing Christ to come into your spirits but as that which flowes from Christ being already in you And therefore what shall wee think of those men who without Christ seeke in their prayings lovings and longings to gaine a Christ Deare Soule know Christ is taken with nothing but what lookes like himselfe and nothing lookes like him but what is produced by him Secondly Vse 2 This should also teach us to owne things as Christ ownes them He ownes that love longing and desire in us that flowes from himselfe And so ought wee Thirdly Vse 3 This should teach us to give Christ the glory Ioh. 15.4 as of our priviledges in him so also of all the duty wee performe to him Gal. 5.22 beeing but fruits of in-comes from him Fourthly Vse 4 This informes us what a priviledge it is to performe duties to Christ when as they flow from an enjoyment of Christ Eph. 1.5 6. first There is a certaine acceptance with him for he cannot chuse but love and like the returnes of his owne love Besides it is a priviledge in this That we are not to carry the power of duty Luke 4.32.36 but the power of duty carries us to it selfe How easie must that command be when the party commanding is the party performing By this not onely you but all may see how sweetly how Evangelically how heavenly those Soules act that act from an enjoyment of Christ Eph. 1.19 3.20 they doe not only act to but in the power of Christ they doe not only act to heaven but from the power of heaven In the last place Vse 5 This may inform us when the time is of a saints fruitfullnesse and of a saints barrennesse If Christ with-hold his displayings of love life and glory in us so farre there is a cessation of heavenly actings by us and this is a Saints barren time And when Christ is pleased to bring downe the discoveries of the hidden mysteries of Divine glory to raise up a poore spirit into the glory of it selfe It no sooner sees but it doth conceive it no sooner lookes but it presently loves and as it loves so it longs for a perfection of enjoyment of the thing beloved But I say no more of this Vse nor of this Consectarie The last Consectarie doth arise from the last thing Consect 4. Why the Church of Christ is called Christs Garden which was Because they looke like him From thence observe this Consectarie That a saint as a saint as he is of 1 Ioh. 4.17 so also he looks like Jesus Christ VVould you see the face not of the earthly Adam but of him that is from heaven VVould you see his heart VVould you see the glorious earnings of the eternall bowells of love and sweetnesse You may read this in the heart of a saint who is sprinckled enriched and garnished with these sweet beames of these Divine loves even the heart of Jesus The Vse of this may be Vse 1 first To shew us the strange conceit of some men who say they love the heart of Christ and yet love not the spirit of saints Poor soule thou mayest love the heart of Christ in the flesh â— Cor. 3.26 but not in the spirit if thou dost not love the spirit of saints God gave downe the highnesse of his glory â— Ioh. 4.7.8 and the mistery of his love in the comming of Christ to us the image and likenesse of his glory was given to the saints by the commings in of Christ in them You may read the first Adam in the heart of every carnall man you may read also the second Adam in the heart of the spirituall man VVast thou ever wrapt up into those hidden treasures I mean the Bosome of Christ Didst thou there read his Name and Nature Look and behold Is not the like in a saint How can you sleight condemne and judge him that loves and lookes like Christ The second Vse of this Vse 2 is to saints Is it of you I speake that looke like Christ As your heart doth represent Christ spiritually in the spirit Phil. 1.27 1 Pet. 1.15.2.11 so let your actions present Christ glorious and lovely ourwardly amongst men It is the
commendable And as in your undaunted spirits so in your unspotted lives as saints ought not to bow down to powers sinful 1 Iohn 2.1 so in no way to close with the power of sin 2 Cor. 7.1 being it clouds their spirits Methinks those that are Saints Rom. 6.1.2 should bee imployed in a higher enjoyment and things of a more noble nature then in transgressing the law of their God The Apostle saith How shal we that are dead to sin live any longer therein And their being dead to sin was through Grace abounding Rom. 6.2 and shal the grace abounding towards us and in us not kil sin but rather give us liberty to sin God forbid let it never be said there is a man of liberty by Christ and yet walks loosly before Christ Gal. 5.13 I know it cannot be for liberty by him rightly enjoyed is the strongest law and tie conforming us to him This also should teach the world to cease their under-valuing of the saints spirits knowing that its one with the spirit of the Lord Jesus Christ and Christ saith He that despiseth you despiseth me Luk. 10.16 Were the world well skill'd in the weight and worth of a saints spirit they would never slight it and were they well skill'd in the understanding of the nobleness and heroickness in the spirits of saints they would never seek to daunt it As oyl feeds the flames so doth opposition cause grace to advance it self Oppositions are so far from taking away the glory of saints that saints gain advantage by those oppositions to appear more beautiful Therefore ôh poor men remember that saints are men of a noble spirit Dan. 3.16.17 more noble then to be daunted by you Dan. 6.10 more heroick then to be hindred in their proceedings towards Christ by any scorns and derisions given out by you Acts 4.20 and so much of that conclusion The next consectarie arises from the fourth thing Consect 4. It lives by influences of him Iohn 15.5 Thence observe That all souls made one with Christ Iohn 14 1◠lives alone by in-comes of Christ Every thing is maintained by the in-comes of the first cause producing That life that is caused by natural heat if natural heat deserts an artificial heat will not maintain Christ was the first cause communicating life to saints Influences of his glory light and love is that alone that can preserve the life of saints By incoms I mean those secret distillings of divine loves which are distilled by Gods secret expostulations with saints spirits But in this I pray give me leave to tell you that there are some secret waies of deceit even in this thing as thus men may have some great refreshing in duties ordinances and opportunities their spirits being lifted up and employed in rejoycing in some thing which they conceive is Jesus Christ and that it flows from secret incoms of Christ which is nothing lesse And this is that which makes people to be so full of joy as those that heard the Doctrine of John Iohn 5.35 and afterwards lose all and are nothing at all But for the better unfolding of my self let me a little discover what I mean by those secret incoms that refresh mens spirits that seem to be true and yet are false I shall present to you these three First The apprehension in a mans spirit apprehending a sutableness betwixt an Act Mat. 19.20 and a Rule This is proper onely to Legalists Luke 18.31 12. who have rejoyceing but it doth arise from and consists in their apprehending of a sutableness betwixt an act and a rule If you ask me whether or no we may not rejoyce when we conform to the will of Christ I answer It s one thing to rejoyce in an act and another thing to draw our joy from an act It s one thing to rejoyce in our sutable walking up to a Rule and another thing to draw our joy and refreshing from the apprehension of a sutableness betwixt the act and the rule men may pray and mourn for sin or perform any other particular duty and have much joy in that opportunity and yet not draw their joy from it but onely their joy is distilled by a secret incom of Christ which carries them above it while they are acted in it but these poor souls they onely are joyful when they see they act sutable to a Rule and they draw their joy from that sutableness which appears in this that if their sutableness flagg their joy is destroyed I do not say but that every sin ought to produce sorrow in us but it s one thing to mourn for sin enjoying Faith with Peace and another thing to mourn for sin to confirm Faith and to beget Peace But I say no more of that Secondly another corrupt of false income that seems to betrue is in men that may professe themselves to be possessed with a higher light even the light of the mysterie of the Father in the Son and the riches and treasure of the Gospel They in their apprehensions may have much refreshing and joy and yet false and the corruptness lyeth here they onely have refreshings from understanding the largeness of their apprehensions Glorying in their own wisdom Ior. 9.23 and not from the thing apprehended They only have gain'd light in knowing truth as they conceive and therein rejoyce but their joy is in their bare apprehending and not in their living in the glory of what is apprehended These mens condition is more desperate then the former for the higher men grow up in their own thoughts knowing Truth and yet do not purely live in the real enjoyment of Truth which is the matter known but barely in the largeness of their knowing This comes neer to the refreshings of saints which they enjoy from the incoms of Christ purely for they injoy refreshing and influences by Beholding and in the act of beholding but it is not from their apprehension but it flows from the thing apprehended and that is the reason why they are fools when they are most employed in the beholdings of the wisdom of the Father in the Son But so much of that thing Thirdly Men may have false incoms not onely from the apprehensions of a sutableness betwixt an act and a rule and from their apprehensions and not the thing apprehended But they may also have false incoms from the thing apprehended when they do not only rejoyce in and draw their joy from their apprehension but also the object apprehended as thus when they rejoyce onely in the Newness of the Object and not the excellencie of the nature of it Many men rejoyced not onely in their apprehending Christ when he came into the world but in the matter apprehended But it was the Newness of the Object and not the excellency of the Nature thereof that they rejoyced in And these are they which the Lord speaks of Ezek. 33.32 where he tels Ezekiel