it by that power and authority in it and in so doing they take upon them the sole work of God himself But I shall say no more of that thing nor of the first terme in the Proposition What I mean by the Church of Christ 2. Why the Church is called a Garden The second thing to be unfolded is Why the Church of Christ is called a Garden Or wherein it may fitly be compared to a Garden I answer The Church of Christ may fitly be compared to a Garden in these things First In that it is inclosed common fields have common fences 1. Christs Church may fitly bee called a Garden Because it is inclosed but no special enclosure In a special manner to be enclosed is the property of a Garden and therein may the Church of Christ fitly bee called a Garden Cant. 4.12 A Garden enclosed is my sister my Spouse and so Isa 5. I had a Vineyard and I set a Wall about it saith Christ and I hedged it c. All this discovers thus much That the Church of Christ which is Christs Garden is specially enclosed and this enclosure is not a bare external discipline to separate them from the World Rom. 8.35 But it is also the special love Iohn 14.21.15.12 13.17.15 and power and sweetnesse of Christ to secure them from the evil that is in the world 2. Because there is more fruit there then elsewhere Secondly The Church of Christ may fitly be called a Garden Because there is more special fruit there then elsewhere In common fields and road-waies there may be common fruits but your special and choice fruits are in your enclosed Gardens so it is in the Church of Christ In the men of the world there may be some common gifts to declare Christ and some civil and legal conformity to Christ and also a love to Christ from a supposed good by Christ when they can love themselves in loveing of Christ and the same we may say of sorrow for sin and joy in duty c. But if you look for a choise love and a choise light Eph. 3.29.5.19 you must look for it where it is Mat. 11.27 and that is either in the heart of Christ the Gardiner 1 Iohn 2.20.27 or else in the saints who are the Garden Every stream looks like its own Fountain and every beam like its own Body from whence it flowes Therefore if you desire to see a choise love 2 Cor. 7.11 and a choise light a choise joy and a choise sorrow you must view it onely and alone in the heart of saints They who are possessed with Christ and so live with Christ that all living acts flow from Christ they are not carried out to love from an apprehension of good without them presented to them But they love from a power of good seated in them They do not love to gain life but they so love from a power of life that it is a gain to them to love That love that is in the heart of Saints to God flowes from no lesse then the very heart of God It looks like him it is owned by him it wraps up and involves the spirit loving in the glory of him these are the choise fruits and spices Christ speaks of in the CANTICLES And so we are to understand the words of Christ Mat. 5.47 where he saith What is in you more then in another implying that there is some singular thing in the heart of Saints that is not else where You may finde light and love and sorrow and joy in the heart of men yet unacquainted truely with God But if you will finde these Purely and Truely Singly and Transcendently you must expect it no where but where Christ dwells with a Soule and a Soule with Christ And therefore under that second consideration The Church of Christ may fitly bee called a Garden 3. Because there is more care taken of it Thirdly The Church of Christ may fitly be called a Garden Because there is more Care taken of it and more speciall watching over it then of other places Where the Lord saith Esa 27.3 I watered it and watched it night and day that none should burt it Men take a common care of their common fields But they take a speciall care of their enclosed Gardens So it is with God himselfe Psal 145.9 Whose mercy is over all his works But his choycest Loves Light Iohn 14 21.23 and Life is displayed in the heart of Saints and they are not onely under a common Providence but a Fatherly and Friendly care I might here speake something of the White stone and also of the choice ownings and imbracings betwixt Christ and his Saints But I shall leave that to the experience of them that doe enjoy it 4. Because Christ takes satisfaction and delight in it Fourthly The Church of Christ may fitly be compared to a Garden in referrence to the sweet Refreshings Satisfaction and Content Christ takes in it Which content and satisfaction of Christ doth appeare and is made manifest by these things First In Christ's sweet discoveries and friendly manifestations in a secret way to them Iohn 14.21 It is here betwixt Christ and his Church as it is betwixt friends If men desire to have a friendly discourse with a friend they commonly go not into the common fields but into enclosed Gardens where they may discover their mindes as privately so freely and friendly So it is betwixt Christ and his Church who when he hath any choice matter to discover from the heart of his Father He presently retires to the heart of Saints Iohn 15.15 where he doth and can speake as fully so freely And in his discovery of himselfe and his Father to them hee takes great delight And herein the content and satisfaction of Christ in the Saints doth appear Secondly The content and satisfaction of Christ doth appeare in that Christ is pleased not onely to carry them by a common hand of Providence but hee carries them in his Bosome Esa 40.11 He delights for them to ly in his heart and for Him to live in them Thirdly Not onely so But the content of Christ appeares in divers expressions which he takes up to expresse himselfe in and declare himselfe by to his Churches Hag. 2.23 Sometimes he calls them the Signet upon his finger Sometimes hee desires to bee Set as a seale upon their heart Cant. â— 6 Sometimes hee cries out and saith Turne away thine eyes from me Cant. 6.5 for they have overcome me And sometimes hee cries out Shew me thy Countenance Let mee heare thy voice for sweet is thy voice Cant. â— 14 and thy Countenance comely It is here with Christ as it is with one that delights not only in a Garden but in the variety of fruits in that Garden So Christ is pleased by the sweet and glorious scituation and indwelling of himselfe
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
sufficient ground to admit one into Church fellowship But a bare beleeving of Christ without may be in the men of the world and therefore that is not a sufficient ground to admit one into Church-fellowship The major is clear And for the minor I prove thus That which the Divel may do a man of the world may do in matter of beleeving But the Devils did believe and know a Christ without Jam. 2.19 and yet did not enjoy a Christ within Therefore a wicked man or a man of the world may do the same And therefore that is not a sufficient ground to admit one into Church-fellowship Fifthly As the Apostles owned men Reason 5 so ought we to owne men But the Apostles knew no man after the flesh 2 Cor 5.16 that is as I conceive by flesh he meaneth all external acts of righteousnesse which he calleth flesh in Phil. 3.4 Therefore I conceive the Apostle meaneth they know no man after the flesh that is according to their external actings but according to their internal enjoyments And so ought we Sixthly Reason 6 That which is the onely way to bring distractions into the Church of Christ that ought not to be practised by the Church of Christ but the admitting of members upon so slight a ground as a bare believing of a Christ without when they do not know and enjoy a Christ within is the cause of distractions in the Church of Christ and therefore ought not to be practised If you aske me Quest. What are the distractions it may or doth produce I Answer Ansvv The distractions are such as these First Distract 1. A continued fear that men will or may fall off from them For if men hold themselves in the profession of Truth 1 Ioh. 2.19 and are not held in by the power of Truth then they will at first or last fall off from Truth Secondly Distract 2. This is that which openeth the mouths of some that are not yet in external fellowship not onely to speak against it but it maketh them also afraid to submit to it because they fear that we center and put too much in outward Ordinances and too little in inward enjoyments This maketh them fear that they shall not enjoy that amongst them that professe outward Ordinances which they do enjoy amongst others Thirdly It is a grief and trouble Distract 3. and sadnesse to the spirits of them that are already in fellowship For insteed of being built up with the exchanges of experiences they meeting many times with some who are admitted upon confession and profession of a Christ without when they do not so enjoy Christ within as to see an interest in him and have a sensible communion with him insteed of the exchanges of experiences that may refresh the souls of each other they give out nothing but external declarations about external administrations which is so far from refreshing that it doth exceedingly damp the heart of a soul that liveth with God And it is no better then pouring cold water upon a warmed spirit For though external Ordinances are very good in reference to the will of God yet it is not an outward Ordinance but God in the Ordinance that is the life of a Saint Seventhly Reason 7 That which is held out in the Gospel for men to believe that ought to appear in men when they do professe themselves to believe before they are admitted into Church-fellowship But that which the Gospel holdeth out for men to believe is not a bare believing of Christ presented to them but to believe an interest in Christ Ioh. â— 15.14.6 so as to enjoy life by him Gal. 2.20 1 Ioh. 1.7 And untill men can declare that they see an interest in Christ and sensibly enjoy Christ there is no ground for us to believe that they do so believe as to admit them into Church-fellowship And so much concerning the first consectarie That the Church of Christ are believers in Christ The second consectary is Consect 2. That the Church of Christ are such as are sweetly overcome and fetch'd in to Christ by the commings in of Christ By those expressions my meaning is First That that heart that is truly possessed with Christ is sweetly overcome by the sweet love and lovelynesse of Christ so that he hath nothing to say against him or any thing that is required by him but doth sweetly submit to him Secondly He is fetch'd in by that I mean not onely a fetching into an external Ordinance but to the enjoyment of an internal glory he is not barely fetch'd in from a seeming power of death to live under the shadow of life but he is really fetch'd from the power of death into the glory of life In a word he is fetch'd into the bosome of God to live in him so that he is sweetly wrapt up in the mysterie of that glory which is involved in the bosome of God And so much for that consectarie The third consectarie is Consect 3. That the Church of Christ must worship Christ And that this is their duty is cleer from these Scriptures 2 Kings 17.36 1 Chron. 16.29 Psal 29.2 and 96.9 John 4.23 24. Acts 24.14 Rom. 12.1 Phil. 3.3 And had I time I should speak somthing of the word Worship for Worship in Scripture is taken either for Moral or Instituted Worship but I shall say nothing of that Onely in a word the people of God are to acknowledge God in all things both external and internal that are required of them by God But I shall not at this time speak any more of this consectary The fourth consectary is Consect 4. That the word of Christ is the Rule of the worship of Christ Esai 8.20 Every King must and doth rule by a Law sutable to himself Kings that govern and rule in civill things are to govern and rule by a civil Law but Christ who is a King spiritual ruleth and regulateth his Church by a spiritual Law civil Lawes cannot reach Christs government Neither hath Christ centred any power in the civil authority to regulate mens spirits in the worship of Christ Gen. 49.10 though that was formerly in the Church of the Jewes which was a type of Christ it is now ended by Christ and all power in matter of worship is called home to him Esa 9.6.7 and resides in him Mat. 11.27 and those men that indevour by the power of a civil Law to constrain men to a spiritual worship Ioh. 3.35 they take upon them the authority and prerogative of Jesus Christ Nay in a word they in that act deny Christ come in the flesh and it is not onely sinful but poor and beggarly for they would have all men see with their eyes and all mens spirits in nature and measure sutable to their Law and if they see more they must be fetched back by the power of it and if they see lesse the must be fetched up to
in the soul to cause the soul to bring forth choice fruits unto himselfe and Christ loves to view the fruits of his own love and the Beames of his owne Beauty And it is impossible for any Gardiner to take so much delight in any Garden as Christ takes in the heart of Saints For Christ is not carryed up by them but hee carries up them to Himselfe The Spirit of Christ is not revived by any stream in a Saint besides Himselfe but all the refreshment of a Saint and of himselfe flowes from himselfe as the onely Fountaine And these wayes and many other doth the content that Christ takes in his Church appeare And so you see how the Church of Christ may fitly bee compared to a Garden And for the Third thing 3. Why the Church of Christ is called Christs Garden Why the Church of Christ is called Christs Garden I Answer It may fitly be called Christs Garden upon these grounds First Because it was planted by Him Secondly It is inclosed in Him Thridly It is made fruitfull through the enjoyments of Him Fourthly It looks like him 1. Of the first 1. Because it is planted by him It is planted by Him It is the same thing that Christ saith Esa 5.2 Hee planted it with a choice Vine Every one may lay claime to the workmanship of his own hand There is nothing in the heart of a Saint considered spirituall and heavenly but it was planted there by Jesus Christ and thus consider the hearts of Saints centred and placed in any divine enjoyment they are placed and seated there as with so by Jesus Christ Ephes 2. Looke upon all the Loves Joyes Desires and Longings of a Saint If you aske me Whose they are I tell you they belong to him that planted them and that is the Lord Christ All the out-goings of the heart of Saints to God in Christ they are but the reflections of the Divine beame of eternall glory the head and fountaine of which is in God himselfe If you looke upon any Divine enjoyment where a Saint is planted or placed If you ask me Who brought up a low Spirit to those high enjoyments I Ansvver It is the work of Christ who at one and the same time liveth with God in the heighth of his glory and with poore creatures that are here below bringing down Gods highnesse to their weaknesse and bringing up their weaknesse to Gods highnesse So then in this first sence they may well be called the Garden of Christ because in all their plantings they are planted by Christ Secondly 2. Because it is inclosed in him As they are planted by him so they are inclosed in him Every Garden hath a particular inclosure But Christs Garden more high and glorious They are not onely inclosed by a common Providence to protect and secure them but they are inclosed within the choice limits of Christs Loves They are carryed in his bosome Esa 40.11 they are borne up in his armes Was there ever a place more secret high and glorious in the heart of Christ then where a Saint lives He should be drawn up to a higher enjoyment then yet he hath or shall have But the truth is the Lord Christ locks up and incloseth his Garden in his choisest closset and that is in no lesse then in the heart Of what Even of himselfe Nay of his Father and they are so inclosed in the heart of him that there they live in the midst of all his Loves They are comprehended within the Divine beames of his eternall delights love and content And this is the second ground 3. Because they are made fruitfull through the enjoyments of him why they may be called Christs Garden because as they are planted by him so they are inclosed in him Thirdly They are made fruitfull through the enjoyments of him The thoughts of which doth exceedingly transport my spirit in the viewing of it that we who are low should bee advanced into the highnesse of Gods presence who have not onely admittance to but interest in the heart of Iesus This with much more is our priviledge And for our fruitfullnesse toward our God in the acknowledgement of these high priviledges we enjoy by God From whence flow they Is our priviledge gained by the strength of our duty Or Is our duty produced by the power of our priviledges It is that we dwell with Christ Col. 3.1 or rather that Christ dwells with us which is the onely cause of our bearing fruit to Christ Eph. 3.17 And what the sweet distillings of that eternall dew and spirituall watering is no soule knowes but hee that doth enjoy it See what Christ saith Esa 27.3 I the Lord do keepe it I will water it every moment lest any hurt it I will keepe it night and day This watering the heart of Saints it is by the sweet displayings and glorious unfoldings of the Fathers good will to the Saints through which beames there is power and life begot in them through which life and power there is duties performed by them So that all the duties Saints bring to the heart of Jes us Christ it is but the returnes of his own streames and the reflection of his own beams Col. 3.3 How hard dead and unsencible is a Saint when Eclipsed by Christ How high how spirituall how Evangelicall is a Saint in his actings to Christ when hee acts from an enjoyment of Christ See but what Christ saith John 15.1.2 I am the Vine and ye are the branches This doth not onely shew the choice relation that is betwixt Christ and his Spouse but also sheweth the sweet conveyance of life from himselfe to his Spouse for as the branch in a Vine cannot bring forth fruit but as it receiveth sappe from the root neither can a Saint who is made one with Christ bring forth fruit unlesse he hath in-comes from Christ Therefore he saith verse 15. Without me ye can do nothing And so much of this third thing They are made fruitfull through the enjoyments of him Fourthly They looke like him 4. Because they looke like him Adam begot a Sonne like unto himselfe This second Adam who is from Heaven and therefore Heavenly 1 Cor. 15.45 47.48.49 all the Saints that are made one with him who are involved in him Eph. 1.4 who are made fruitfull by him they looke like him 1 Joh. 4.17 As he is so are we in this world Look you that have experience of the enjoyments of Christ You I say who are wont to sit down amongst the Loves of Christ viewing and beholding the heart of Jesus Doe but behold the heart of a Saint and there is a sweet sutablenesse or likenesse each to other If you aske me From whence cometh this I tell you it is because whatsoever is considered in the heart of a Saint as a Saint it is really one with Christ it really flowes from Christ I told you before that
duty of saints not to cover but uncover Christ in all their performances and had I time I might tell you what the Apostle meaneth when he saith A man should not pray with his head covered 1 Cor. 11.4 But I shall say no more but as he saith The head of every man is Iesus Christ vers 3. and therefore not onely in your Praying but in your practising Cover not but uncover the glory of Christ by a saint-like walking amongst men But I shall say no more of this Consectarie I should now speak something of some other Vses that I might draw from the whole conclusion That Christs Church is Christs Garden But I have a desire though I doe not enlarge my selfe upon yet to name the rest of the Conclusions that ly in the text and leave them to your thoughts having not time to declare my selfe by reason of the disturbance of those that are now come about the house But to name the Conclusions to you Let us read the words againe Thou that dwellest in the Gardens the Companions hearken to thy voice Cause me to heare it VVherein you may remember I told you there is two things considerable First A sweet acknowledgement or declaration Secondly A sweet desire or thirsting From the first The sweet acknowledgement or declaration you may remember I told you there is three things considerable First the party acknowledging Secondly The matter acknowledged Thirdly The manner of the acknowledgment The first which is the party acknowledging I have finished And for the second The matter acknowledged I have given you severall observations from it And the rest that are behinde I shall onely name to you which are these One is from this word Thou that dwellest in the Gardens Observe Doct. That Christ in a speciall manner dwelleth with his own Or thus 1 Cor 16.16 Iohn 14.23 Christs residence is in his Church And then again from this word Thou that dwellest in the Gardens the Companions hearken to thy voice Thence observe these two Conclusions First Doct. 1 That those that are called home by Christ they are called into a friendly and familiar acquaintanee with Christ Ioh. 15.14.15 Secondly That it is as the propertie Doct. 2 so the priviledge of the friends of Christ to hearken to Christ Ioh. 10.3 But I shall not at this time speake any thing of these things And so I passe over as the party acknowledging so the matter acknowledged And now I should come to speake something of the manner of the acknowledgment 3 The manner of the acknowledgement Of the free and friendly spirit that did appeare in the Spouse whilst she acknowledgeth Christ But I passe that over And so I come to the second thing in the words which is The sweet desire 2 The desire or thirsting or thirsting of the Spouse in these words Cause me to heare it VVherein you may observe these things First The party Longing That is a soule possest with Christ from thence observe That it is the propertie of a soule that knowes Christ Doct. to long for him Psal 9.10 Secondly From that which lyeth in the conjunction betweene the acknowledgment and the desire in these words The Companions hearken to thy voice Cause mee to heare it Observe this Conclusion That so farre as a soul knowes Christ Doct. so farre in that knowing is a spirituall longing after Christ Beholding Christ begets and causeth the soule according to its beholding to act towards Christ And so I passe over that Thirdly You may consider the matter desired and that is in these words Cause mee to heare it VVherein there is something included as well as what is here expressed And that which is included is in these words Cause mee Implying that they could not spiritually hearken to Christ unlesse they were spiritually caused by Christ From thence observe this Conclusion That to make a soul hearken to Christ Doct. is the sole worke of Christ himselfe And then from that which is expressed in these words Cause mee to heare it From thence observe First That to hearken to Christ is a matter worth desiring Doct. 1 Secondly That no soule doth rightly understand what it is to hearken to Christ but knowes Doct. 2 and in its knowing doth acknowledge that all power is from Christ and in this acknowledging seekes for Power to act sutable to the acknowledgment in desiring power from Christ to hearken to Christ I might make divers Vses of these Conclusions But Dear friends I hope you that enjoy Christ within and have Truth preached to you from it selfe are and will bee made able to make use of Truth sutable to it selfe And seeing our time is short and oppositions encrease 1 Cor. 7.29 wee not knowing how soone wee may bee called to suffer for Truth I shall therefore leave you all to Truth Iohn 14.6.65.5 Desiring that Truth may dwell in you and you in Truth so that in all things Truth may be honoured by you may be own'd and not denyed in any action done by you FINIS WISEDOME Justified of her CHILDREN MATTHEVV 11. the last part of the 19. verse VVisedome is justified of her Children IN the 16. verse Christ comes to discover the generation of the Scribes and Pharisees where he compares them to children that call to each other saying Wee have piped and yee have not danced wee have mourned and ye have not lamented verse 17. and so hee comes in the 18. and 19. verses to make application of these darke expressions wherein he doth discover the crosse disposition of the Scribes and Pharisees saying verse 18. Iohn came neither eating nor drinking and they said that he had a devil but Christ comes and presents himselfe in an other forme he comes eating and drinking but presently they cry out hee is a friend of Publicans and sinners before they seeme to dislike Iohn upon this ground that he did neither eat nor drinke and Christs actions seeme to speak out thus much Doe you object against Iohn because hee does not eat I will eat But the Scribes and Pharisees were so opposite in their spirits to Truth that they could not fancy any forme where Christ was presented so as to affect Truth Now these words that I have read unto you are a conclusion of Christ upholding of them wherein he saith verse 19. But wisdome is justified of her Children which words is an affirmation of grace brought forth in opposition to corrupt nature the words are excluding as well as including excluding the world and including Saints The world as accusing and condemning Christ Saints as owning and justifying Christ that which doth exclude the world lies in this word But Thence observe this Conclusion before I come to the words themselves Though all outward occasions be taken away by truth Doct. Luk. 7.32.33 yet still the spirit of the world will not justifie but condomne Truth Mat. 10 12. Iohn comes neither
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