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
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
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
Endeavour not to worke out your safety by policie neglecting duty but leave all your safety to him who is your life being resolute in your duty What if men oppose If God command let us go on What if men contrive If Christ take care let us not draw back You are Christs Garden hee watcheth over you night and day There may some Foxes rise up but see what Christ saith Cant. 2.15 Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes But I say no more of that thing The fourth Consectarie is raised from the last thing wherein Christs Church may fitly bee called a Garden Consect 4. which was That Christ takes great delight in it and content in the injoyment of it From thence observe this Consectarie That Christs delight or the delight of Christ is in and with the heart of Saints This same is not a new thing but that which of old was declared concerning Christ Prov. 8.31 Rejoycing in the habitable part of the earth and my delights were with the sonnes of men What Christ saith of himselfe before wee were hee expresseth severall times since wee are by him brought home to him Christ loves us and delights so to do Christ lives in us it s his content to be there Christ carries out our spirits in love to answer love Christ delights to see the returnes of his own Beames the fruits of his own love the effects of his owne power It is the joy of a Saint to dwell with Christ and it is no lesse but the joy and content of Christ to live with a saint Where a saint is Iohn 17.22 Christ must bee for they are one Where Christ is the saint must bee that they may behold his glory Christ came downe to make out his highnes through the lownesse of the flesh â— Cor. 8.9 that he might draw us up above the flesh into the glory of the spirit This was the work of Christ to which he was designed by God the Father and thus to do was his meat and drinke Hee takes such delight in them that hee will not nor cannot with-hold any good from them what God gives to Christ Christ gives to a saint as a fruit of his love to them in whom his soule delights The Vse of this may bee Vse 1 First To refresh our spirits what greater refreshment can a soule have then to bee delighted in by him whom his soule loves Christs love transcends yours his delight in you transcends your apprehensions Oh that we could alwaies be ravished with his loves Certainly Friends were we taken up more in this Fountain we should not bee troubled though the streames grow dry What if outward relation faile and externall accomodations cease Christ lives and in that hee lives you shall live also Joh. 14.19 Truely friends There is more in a pound then can be in a penny more in a pearle then can be in both why then should you be cast down Though the creatures frowne Christ smiles It s not much trouble to a woman espoused to a man though other men withdraw themselves if her husbands love continue Oh that it could be so amongst the Saints Secondly Vse 2 This should heighten our spirits to live at a higher rate then now we doe Vpon no lower principles then the loves and delights of Christ And the truth is friends we should live more upon Christs delighting and loving us then upon our delighting and loving Christ One is the streame and the other the Fountaine One is but the fruit the other the cause Nay it is that unchangeable foundation that standeth firme as well to raise us when wee fall as to comfort us when wee stand Thirdly Vse 3 If Christ delight in us It is but reason we should delight in him Christ in the givings out of his love to his spouse calls for love It is all Christ calls for and the truth is it is but the fruit of his owne Vine Deny him not his owne Did Christ become low to make us high or did he appeare in the lownesse of the flesh to make out the heighth and glory of the spirit that through that highnesse wee might bee made high Oh you that are thus made high by him My desire is That you would willingly bee made low for him Mee thinks the still streames of Christs smiles should carry us cheerefully through the worlds frownes But I shall say no more of this Vse nor of this Consectarie The other Consectaries do arise from the third particular and that was How Christs Church appeares to bee Christs Garden And that appeares from these foure Considerations First It is planted by him Consect 1. Secondly It is inclosed in him Thirdly It is made fruitfull through the enjoyments of him Fourthly It lookes like him First It is planted by him From thence observe this Consectarie That Christs Church is Christs plant And that this is a truth I have proved already But the Vses that we are to make of this truth are these First Vse 1 What shall we thinke of those that goe to plant Churches and not by Christ but rather by the power of a Civil Law which Lawes admits of alteration and therefore so often as they are altered the Church must bee new planted And secondly They are onely lawes that can reach the flesh and not the spirit therefore not fit to plant a spirituall plant as a choice piece for Jesus Christ Therefore let all such as endeavour thus to do take heed what they doe for in their going about thus to resemble Christ they will make themselves obnoxious to men and to Christ and expose themselves to the exercise of the Kingly power of Christ whose office alone it is to plant his Chruch In the second place Vse 2 This teacheth us the folly of those men that goe about to pull up Christs plants Let us consider what they doe first They goe about that which is impossible to be done for can any disanull or make void the worke of Christ It is impossible Therefore in so doing they will in the close render themselves not wise but fooles Besides In these their actings they act against Christ in going about to unplant Christs plants And when the Lord saith Psal 105.15 Touch not mine annointed this is also intended as well as immediate oppositions against Christ for a saint is Gods annointed as well as Christ 2 Cor. 1.21 In the third place Vse 3 This should comfort all the saints It is impossible for that tree to be made barren which Christ planteth especially which hee planteth by the rivers of water You are planted in the heart of Christ and those sweet streames of eternall glory that runs forth from God to us through Christ are the watering streams And what if the son of persecution without looks upon you the Sonne of righteousnesse lives in you Malec 4.2 which brings healings for you But I shall
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
transitory thing for that soul which Christ hath spread his skirt of love over and revealed his Son in is of a more noble life then for the glory and smiles of creatures to maintain Does creatures frown if Christ smiles the heart lives Psal 4.6.7 17.14 12 Does creature oppresse Saints with Thornes and Christ deck them with crownes a Saints spirit cannot die the reason is because Saints though they live in the world yet they live by influences of that love and light which the world is not capable of 1 Cor. 2 11 14. nor by all their opposition can cause an obstruction in Ioh. 16.33 Habacuk 3.16 17. Fifthly It looks like him Adam begat a son like unto himself so that child or son of Wisdom which is in the heart of Saints looks like Jesus Christ and as Christ is the Image of the Father Hebr. 1.2 this is the Image of the Son 1 Cor. 15.49 and thus Saints are said not onely to bear the Image of the Earthly but likewise of the Heavenly this is the cause why Christ delights to behold the face of Saints Cant. 2.14 and a Saint loves to behold the face of Christ Can. 6 12. Christ beautifies a Saint with his owne beauty Ezek. 16.14 and then he loves to behold his owne beauty in a Saints spirit every thing loves its like this is the cause of so much soul-feasting in a Saints spirit even this they are beheld by Christ and are employed in the beholding of Christ and so much of this thing what is meant by wisdoms children Now the reason why none but wisdoms children can justifie wisdom are these First Reason 1 None can so justifie wisdom but they which understand wisdom Ioh. 15.21 but none understand wisdom but wisdoms sons 1 Iohn 3.1 therefore none but wisdoms sons can justifie wisdom It s true that many may from the outward teaching of Christ declare somthing of Christ but they alone truly understand him that live in him and truly and really understand that excellency and divine sweetnesse that is proper to him therefore they onely can truly justifie him Secondly Reason 2 Every effect is caused by a power sutable to its self but no power is sutable to the acknowledging of the glorious excellency of Christ but that which flowes from and is really one with the spirit of Jesus the truth is the glories of Christ are too high for spirits that live at a distance from Christ to acknowledge and that is the cause why the men of the world are so farre from justifying that they condemn Christ though not under the notion of his name yet it is his name both in himself and saints that the world condemns Thirdly All other spirits beside the spirit of Saints is so far from being capable of justifying that they are altogether condemners of that Light which is come into the World Iohn 3.19 Darknesse cannot justifie Light nor evil will not justifie good no more can the spirit of wicked men justifie Christ its true that light takes advantage by darknesse for the further displaying of its owne glory but this is to honour it self by it and not to receive honour from it so Jesus Christ in the glorious displayings of life and love takes an advantage even of wicked men leaving of them without excuse but it s onely proper to them that know and have power from and are one with wisdom to justifie wisdom and so much for the reasons The Vse is of Information Vse to inform you of many things which will be drawn from the particular termes in the conclusion and I shall draw them forth by way of brief conclusions or consectaries every particular admitting of a particular consectarie as thus First I told you what wisdom was It 's Christ And why he is called Wisdom He may be so called under these considerations First He is the Fountain retaining Secondly He is the way causing Thirdly He is the Object employing Fourthly He is wisdom essentially as the life of a Saints light From which four reasons we may observe these four consectaries or conclusions First Consect 1. There is no wisdom in Saints but what was first in Christ for them Ioh. 1.9.16 Secondly Consect 2. None can truly understand the mistery of the Father Mat. 11.27 but by the Son Iohn 15.15 Or thus The understanding of the Father Iohn 14.5 is the work of the Son Thirdly Consect 3. That soule that is made wise by Christ Eph. 1.17 18 19. is employed in the understanding of the mysterie of the Father in Christ Gal. 2.20 Or thus Christ is the object of a Saints wisdom Fourthly Consect 4. ohn 1.4 oh 14.19 That light in saints which truly flowes from Christ as Christ the life of that light is Christ I shall make use of these four conclusions-together as thus Vse 1 Is Christ the Fountain retaining wisdom for you Is Christ the way communicating wisdom to you Is Christ the object of wisdom Is Christ the life of that light which is thus called wisdom Then note first Coloss 2.9 That Christ is all in all to a saints spirit Colos 3.11 What hast thou which thou hast not received and what way receivest thou but by Christ and if so 1 Cor. 4.7 then give the sole and whole glory of that thy wisdom to Christ Iohn 14.6 There is no such ingratitude as this for men not to return an acknowledgement to him from whence all flowes to glory in our own as Christ is a great sin against Christ but to make that to be ours which is proper to Christ so as to give the glory of that good to our selves Ezek. 16.15 16 17. or to any thing else besides Christ is and will be taken unkindly by him The second Vse is of singular comfort to all saints Vse 2 Is Christ the Fountain retaining and the way causing and the life of thy light preserving and the Object of thy light implying What canst thou desire more There are these three things that maketh any thing eminent The rise from which The nature of which and the place whither Thy wisdom ôh saint is one with Christ it rises and raises thee in its rising to be employed in the glorious beholdings of Christ What can thy soul desire more The mysterie of the Father and the Son Iohn 14.7 is the object of thy eye This is that which out-gloryeth all glory below it self This supplies thee with all good when all things depart from thee but it self Those streams can never grow dry whose fountain alwaies flowes forth to fill them That heart can never be at alosse who is alwaies employed amongst and in the enjoyment of eternal gaines This should therefore in an eminent sense comfort all Saints It should also comfort you against all the oppositions you meet with in the world Do men labour to interrupt 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