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
A GARDEN INCLOSED and WISDOM JUSTIFIED ONLY OF HER CHILDREN Being two Exercises discovering the Glory Beauty and Perfection of the Love of God to Saints that are so comprehended and in such a glorious inclosure And also the sweet Reflections in and from Saints in Iustifying Wisdom Which were delivered at New-port Pagnell about a yeare and a half since for declaration whereof the Authour was then imprisoned and since accused for delivering of Blasphemie by Paul Hobson Cant. 8.13 Thou that dwellest in the Gardens the Companions hearken to thy voice cause me to hear it Mat. 11 19. But wisdom is justified of her Children Acts 4.20 For we cannot but speak the things we have seen and heard LONDON Printed by Iames and Ioseph Moxon for Henry Overton and are to be sold at his shop in Popes-head Alley and for Giles Calvert at the spread Eagle at the west end of Pauls 1647. To the Impartiall Reader THE Sonnes of Strife delight in striving but my soule shall rather strive to salve then to encrease that sore Were myself alone concerned I should rather passe over mens judgements and sentences with silence then bring forth this my ensuing discourse to a publicke view It is now above a yeare and a halfe since for delivering of this following Treatise to some friends in a quiet and peaceable manner in New-port Pagnell and Lathbury in the County of Puckinghamshire I was imprisoned by the Governour of New-port But since that not my selfe alone but the Truth becomes a sufferer through the sunday reproachfull Epithites of Mr Pryn his brother Gangâ—aena and some that had a hand in my imprisonment affirming that what I delivered there was Blasphemy But what shall I say I could be I hope through the power of God as voluminous to answer folly as folly is constantly voluminous against Truth but to strive to answer contentious spirits gains no honour to truth and that makes me unwilling to write an answer to such men as they are I could wish that all the sons of Sion and the Israel of the most high God would rather spend their time in prayers and teares to God for their deliverance out of that unexpressible and incomprehendible Prison of darknes as they have formerly sought God for Mr Pryns deliverance out of his past imprisonment which I my selfe Cordially desire to do for I had rather spend twenty dayes in tears for them then spend one houre in giving an answer to them And had not the Vindication of truth commanded me I should not have brought forth this to the view of all men but knowing that the sonnes of Truth are best able to judge of truth makes mee bold to present this to them desiring thee courteous Reader whosoever thou art not to looke upon this or me or any scandalous reports of the people of God through the multiplying Glasse of mens envious expressions of which these times are full but lay it to the rule of Truth and what truth you finde in it give Truth the glory of it But if you finde it within the Verge of Condemnation for Blasphemy as Mr Pryn affirmes let me beg that favour as to receive a loving information if thou canst afford it from thee I must confesse I was something unwilling in my selfe to come in publick view in this way conceiving myself the leost of all Saints and not worthy to be a servant of the most high God But in relation to the precedent reasons recited and expressed and seeing God hath made me worthy to hold forth his Name I cannot hold my peace I must speake the things that I have seene and heard And therefore that Truth may be triumphant over Falshood to the reall discovery of Blasphemers and Blasphemy is the reall desire of Thine really PAUL HOBSON Errata Page 44. line 20. read he that knows God p 68. l 21. for upholding r upbraiding p 71. l 9 for have r hath p 74 l 23 24 for afterward r affirmed A GARDEN enclosed and WISDOME justified of Her CHILDREN CANTICLES 8.13 Thou that dwellest in the Gardens the Companions hearken to thy voice cause me to hear it I Shall not at this time speak any thing of the CANTICLES in general which of all Scriptures is so full of the discoveries of the Saints glorious priviledges in Christ and sweet relation and onenesse with Christ as also that sweet exchange of love that is betwixt Christ and them which is so transcendent in the nature of it so full of light and life in the operation of it that no soule can truly declare it but he that doth enjoy it and he that doth declare this love from the enjoyment of love is so swallowed up in love that he is never weary of declaring love for love enjoyed is a sufficient power and life to the soul enjoying to carry him out to declare it self by him that so enjoyes it And as this CANTICLES doth discover the exchange of Love betwixt Christ and the Saints so it also discovereth the love that is in each Saint to one another chap. 8.1 2. and 8 9. verses But I shall say no more of the CANTICLES in general but come to this verse in particular And in the Verse there is these two things considerable First A sweet acknowledgement or declaration Secondly A sweet desire or thirsting First A sweet acknowledgement or declaration in these words Thou that dwellest in the gardens the companions hearken to thy voice Secondly A sweet desire or thirsting in these words Cause me to hear it 1 A sweet acknowledgement or declaration In the acknowledgement or declaration consider these things First The party acknowledging Secondly The matter acknowledged Thirdly The manner of the acknowledgement 1 The party acknowledging First The party acknowledging and that is a soul possessed with Christ who was able from the enjoyment of Christ to understand as priviledges in him so the sweet and glorious communion the Saints have with him And from thence we will observe this conclusion That they Doctr. and they onely are sit to declare Christ Ioh. 14.17.19 20 21. who understand Christ from enjoyment Ioh. 15.4 5â— verse 6. Others that do not enjoy him and go about to declare him onely speak of him as one that speaketh of a thing at a distance and so speak of him at random and may assoon speak out themselves as Christ for that is the onely reason and cause that mens judgements of Christ do so often alter It is just in this case as it is with some men that understand the nature of Forreigne Countries by a Globe or secondary declarations and that is the cause men give such sundry descriptions of one and the same place But he that hath been at those places and understandeth them not at the second but first hand he onely is able to give a right description of places and things So it is with those men that have no understanding of Christ but what they fetch in
by the strength of natural parts from external declarations and not from internal enjoyments they are not any waies able to give a right description or hold forth a true discovery of Jesus Christ so but that they may and do discover more of self then Christ But those that so understand Christ from an enjoyment of Christ Iohn 5.57 Gal. 2.19 20. that they actually and really live in what they know of Christ Iohn 17.21 22 23 26. they are onely able to discover that love and lovelynesse that is in Christ But I may say of the other sort of men as the Apostle saith in the 1 Tim. 1.7 Some preach the Law but they know not what they say nor whereof they affirme But saith the Apostle Wee know c. From thence you may observe thus much That they and they onely can preach the Law Rom. 3 19. to 31. that understand the Law in Christ or by Christ and if the Law then unquestionably the Gospel The Reasons to prove that they and they onely are fit to declare Christ who understand Christ from enjoyment are these First Reason 1 1 Iohn 5.19 20. They onely are fit to declare Christ who rightly understand Christ But no soul doth truly understand Christ without 1 Iohn 2.20.27 till he enjoyeth Christ within All the external actings of Christ presented to us they are but external declarations of a hidden glory which none knoweth till he doth enjoy And then Rom. 6.3 4 5 6 8. when a soul enjoyeth a crucified Christ within killing and exalting dying and rising Gal. 2.20 5.24 6 14. then do we come to understand that hidden Manna and enjoy that white stone Col. 3. 1 Rev 2 17 with a new name written in it which none knoweth but he that doth enjoy it and none can declare it but he that knoweth it Secondly Reason 2 He and he onely is fit to declare Truth Gal. 2.20 1 Cor 2.1.2 3 4 5 6. 3 Cor. 12.5 whose Spirit is so crucified by the power of Truth that in his acknowledgement of Truth he doth it singly for Truth and not for self Psal 71.16 I vvill go on in the strength of the Lord God I vvill make mention of thy righteousnesse even of thine onely But self in no soule is so laid down by the power of Truth Gal. 5.17 till that soul is actually possessed with Truth for till then it is not Christ but self that reigneth Thirdly Reason 3 1 Cor. 2.1 2 c. Iam. 1.22 23. He and he onely is fit to declare Truth whose Reason doth not master notions of Truth but his Reason is a servant to the power of truth being overcome and made silent by the authority of truth But no soul is so overcome and made silent by the authority of truth but he that enjoyeth truth Therefore he and he onely is fit to declare Truth The first use is of Information Vse 1 and first this may inform us who are and who are not fit to declare truth those men whose spirits dwell with Christ and are alwaies from thence beholding the glorious objects in Christ Gal. 2.20 and while they are thus beholding Acts 18.5 their spirits are swallowed up in what they behold they are those that can discover to you as the displayings of the loves of Christ without so the expostulations of loves within and as they can discover what it is to be owned by Christ without so they can discover also what it is to be owned by a Christ within And as for others that onely know Christ without and are not able to unfold that mysterie of glory 1 Tim. 3.16 which is Christ manifested in the flesh they are not able to declare Christ in a way that is suitable to Christ Secondly This may inform us what the priviledge of the saints is in declaring Christ Their priviledge consisteth in these things First In the easinesse of their declaring Truth that enjoy Truth It is no labour nor burden to a soul that enjoyeth Truth to declare Truth for as he doth not by the labour of natural parts fetch in Truth so he doth not by the strength of natural parts give out Truth But Truth in him is alone the power and life of him to declare Truth by him that so in all his discoveries of Truth he is so far from carrying notions of Truth that Truth doth carry him and he can and may say as Paul saith Gal. 2.20 Not I but Christ liveth in me And I may say in this case as S. Iohn said in another case Revel 14.13 They rest from their labours and their works follow them Secondly Their priviledge appeareth in this that in all the displayings of the love of Christ to others in that and at that time they sweetly enjoy the love of Christ in themselves and so enjoy it that they sweetly live in it and are sweetly refreshed by the influences of it so that it is enough to such a soul to declare Truth for he standeth not in need of external things to draw him but the enjoyment of Truth constraineth him 2 Cor. 5.14 The second Vse is Vse 2 To reprove those men that goe about by power and policy to restraine such soules possessed with Truth Act 5.28 29. from declaring Truth They do what in them lyeth to stop the mouth of the Spirit of Truth and that is the meaning of the Apostle 2 Thes 5.19.20 Quench not the Spirit dispise not Prophesie So that the dispising of Prophesie is a quenching the Spirit not in our selves but in others Now Prophesie is not for men to preach a Sermon from fetching in Notions of Truth from the strength of Naturall parts But it is for a man to speake forth Truth from the edicts of it selfe And that is it which St Iohn meaneth when hee saith The testimony of Iesus is the Spirit of prophesie Rev. 19.10 Therefore let such men who endeavour by power and policy to oppose them take heede what they doe The third Vse is Vse 3 To exhort all those that doe thus enjoy Truth to declare it If you say you are willing Object but you are much opposed not onely by strangers but by dear friends nay even by parents or brethren c. What of that Answ It is no more but that which was declared by Christ himselfe Luke 21.16.17 Mark 13.12 13. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death And ye shall be hated of all men for my Names sake The like you may see spoken of Cant. 1.6 But if it be objected Object But I am opposed by men of Authoritie and power I answer Ansvv If it be by the watchmen of the City It is no other then the Spouse met withall Cant 5.7 And if it be by the Magistrate and men of Authoritie it is no more then was
every beame is like its own Body So it is here that Love that is in a saint to Christ it is but a Sonne 1 Ioh. 4.9.10 it is but a fruit of the Love that is in Christ to us The love that is in a saint is not onely begot by him but it really flowes from him as one with him And what you may say of Love you may say of all that is considered in the heart of a saint as a saint Insomuch that if you should call the love that is in a saint to Christ Choice Love you could neither wrong a saint nor Christ in that thing Dearest friends Behold in this a great wonder Christ in the givings out of himselfe to us requires returnes of himselfe in an acknowledgement of so great a priviledge But behold all the returnes in us to Christ flowes from Christ as the originall Fountaine and Well-head of all those streames And so much of this fourth thing They look like him And now I have done with unfolding the termes of the second Doctrine to you which was that Christs Church is Christs Garden Vse of Information The first Vse is a Vse of Information to informe us of many Truths which I shall draw from the Proposition or Conclusion and that shall be in drawing severall Consectaries from the particulars in every terme Onely the first terme viz. what I meant by the Church of Christ I have at large handled it already and therefore I shall speak no more of that at this time But I shall come to draw Consectaries from the second and third things First From the second Why the Church of Christ is called a Garden And I gave you four Reasons why it may fitly be called a Garden First Because it is inclosed Secondly Because there is more speciall fruit there then else where Thirdly Because there is more care taken of it and watchfullnesse over it Fourthly Because Christ takes more Content and Delight in it then elsewhere From thence observe these four Consectaries First From the first thing Consect 1. That Christs Church may fitly bee called a Garden Because it is inclosed From thence observe this Consectarie That Christs Church is not a scattered confused but an inclosed Company It is the property of idle shepherds to let their sheepe goe scattered up and downe not knowing them nor them knowing him But the Lord Christ taketh care to inclose his Garden within the limits of that Light Life and Glory that maketh known himselfe to them and them to himselfe Ioh. 10.14 that wheresoever a Saint is he is still inclosed by Christ hee is not without the Pale but hee is still within the borders of the limits of that strong wall Esa 26.5 And therefore wee may say here as Christ saith Cant. 4.12 A Garden inclosed is my sister my spouse What this inclosure is in the fellowship of the Saints in any sence at this time I shall not speak having spoke so largely to this before But this I am sure of That Christs Church is an inclosed Garden Wee might in the way of Vse of this Consectarie come a little to parralell the Church of England with the Church of Christ Vse And whether that bee an inclosed Garden or a confused wildernesse I leave to you to judge For looke upon the Church of England as a National Church so considered it is that which rather breeds and bringeth forth that which opposeth and endeavours to destroy the Church of Christ the Lillies of Christ then any waies lookes with a face like Christ himselfe And what we may say of a Nationall Church we may say the same of a Parochiall Church But I shall say no more of that thing but only this That Christs Church is an inclosed Garden The Second Consectarie is drawne from the second thing Consect 2. which was this That the Church of Christ may fitly bee called a Garden because there is more speciall fruit there then else-where Thence observe this Consectarie That the fruits in a Saint placed thereby Jesus Christ They are choice fruits The highest title that Christ can give them he gives to them There is no excellent spices no wines no fruits but Christ takes up to expresse the glory and excellency and beauty of those fruits that grow and live in a Saint I say here as I said before There is common fruits in common fields but your choice fruits are in your Gardens Men go to refresh their spirits with a sight of Lillies and Roses and other choice fruits in enclosed Gardens Behold if you would looke upon the choice Lillies of Love The Rose of Sharan Looke what is planted and placed in the heart of saints there is the Rose of Sharan there dwells the Lilly of the Valleys Cant. 2.1 even Christ in them Ioh. 14.17.20 And all the fruit of love thankfullnesse or acknowledgement in Praying or speaking to or of Jesus Christ it flowes from Christ as dwelling in them and therefore must needs bee a choice fruit Truely it sads my spirit to see that in these dayes when there is so much light Copper should goe for the purest Gold My meaning is That common borrowed Religions should be owned as the Religion that Christ himselfe ownes But I shall not at this time largely expresse my selfe in this thing Onely thus much take notice of That there is a Religion considered onely in reference to Reason A Religion in reference to a Law without and not a Law and Love within A Religion in reference to a Letter when men endeavour by the strength of Religion to finde out the spirit and there Religion is not produced by beeing found out by the spirit it selfe and that causeth all the confusion that is now-a-dayes in the world for if reason goes to trade with law and letter it converts both law and letter into no higher glory then into the light of it self and all the fruit that is in such a mans spirit considered in every act of Religion it is poore it is beggarly it is low it is legall it is but a Religion in the letter and not in the spirit If you aske me Why I call this a Religion Quest. I Answer I call it so in reference to man Answ and not to God If you aske me what I mean by a Religion in reference to Reason Law Quest. and Letter Answ 1 What Religion in referrence to Reason is In a word I Answer thus first For that Religion which is in reference to Reason It is when Reason is the highest Light that a man enjoyeth and that Reason is put forth as in directing men so in convicting when men vary from that direction through the power of which there is wrought a certaine conformitie to the light of it selfe And this is that which some men looke upon as Religion which is meere Civilitie 2. What Religion in referrence to a Law without and not within is Secondly for that Religion
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
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
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