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
Thou art unto them as one that can sing well and they delight to hear thee While he was new he was matter of joy and so was Iohn to the Jews Now then herein is a great deceit in the heart of men Iohn 5.35 they may be wrapt up and ravished with not onely the largenest of their apprehensions but the newness of the thing apprehended and yet both false But a saints refreshment flows from the excellency and glory of what he apprehendeth and that is the cause why a saint never grows weary of viewing and never flaggs in his delight and joy in his Beholding but runs more sure at last then at first like a bowl that is cast out of a mans hand though it runs violently at first yet afterwards more soberly and a great deal more sure So saints may be carryed on with a great deal of violence at first because they are carryed on as from the excellency of the Nature of so from the Newness of the Object apprehended but the apprehension of the Nevvness in a sense doth cease but the excellencie of the Nature of the thing apprehended and enjoyed doth not cease but encrease daily Now therefore consider dear friends Have ye refreshings and soul revivings are they false or true are they such as are proper onely to saints or to men that are yet unacquainted with Jesus Christ Consider doth not your Joy flow from one of these three things either the sutableness apprehended betwixt an Act and a Rule or the largeness of your apprehensions and not the thing apprehended Or from the newness of the Object and not the glorious nature of it If it do it will one day fail But if it be purely from Christ leading out your soul in all conformity to live above all upon Christ it will never cease If you ask me what signes or symptomes there may be to discover this pure and true in-comes of Christ which is the cause of refreshments in saints from all other I answer These in-comes where they are try all things and cannot be made manifest by any thing without it self though it doth shew it self in things yet those things doth not manifest it to us or to the spirit where it dwells though it self manifests it self by those things to others But to us it doth manifest the truth of it self and the truth of those things that flow from it though its true that all souls that enjoy such in-comes are alwaies carried out to lie low before God with sweet heart endeerings to God and with a sweet upright walking before God yet they do not know these in-comes by first knowing the truth of these effects but they know the truth of both from it self In a word whosoever enjoyes these refreshings finds this thing that I now speak of wheresoever Christ comes in self goes out though self appears more then ever and stirs with more motion then ever yet the soul is confounded in himself for being selfish and lies low in that understanding before God All filling refreshments empties the soul of all self fulness But I say no more Onely the Lord give us to understand this That souls possest with Christ onely live by influences of Christ The Vse is to inform us of the folly of men Vse who stand and wonder that saints live so cheerfully before God though they undergo so much oppression for God Remember they have bread that you knovv not of Remember that Christ communicates light and life in a hidden way There are secret distillings of Christs love that is full of power which produceth more life then your threatnings and scorns can produce death Their bottle of oyl and their barrel of meal in the use of it increases dayly endeavour ye o men to detract from it it 's Christs way to communicate to it If you endeavour to empty and Christ fill who think you will bee weary first and betwixt both who is he that gaines It 's a poore soule that lives by Christ nay lives in Christ Col. 3.3 he is one with Christ Rom. 8.33.34 and cannot be destroyed if Christ be maintained And so much of that Consectary In the last place the Consectary is drawn from the last particular Consect 5. It looks like him Adam begot a sonne like unto himselfe The Vnction and Spirit in Saints is of Christ It s one with Christ It lives by Christ It lookes like Christ And that is the cause why Saints love to behold Christ and Christ loves to behold them The soul cries out Cant. 5. Where is hee whom my soul loves and Christ calls out Cant. 2. Let mee hear thy voice Let me see thy Countenance for sweet is thy voice Vse and thy countenance comly If this be so then consider the condition of Saints Cant. 2.14 6.13 and the condition of the world The condition of Saints Christ loves to behold them and they love to behold Christ They are like each other The condition of the world who think one day to delight in the beholdings of Christ and are now oppressed in the beholdings holdings of Saints doth the beams oppresse you and will the body refresh you Is the streams a scorn and shall the fountain be a delight It 's a strange thing Iohn saith 1 Ioh. 4.20 Hee that loveth not his brother vvhom he hath seen hovv can hee love God vvhom he hath not seen But I say no more I should now draw something from the reasons and also make use of the point in generall But I shall say onely thus much Wisedome is justified of her Children Let Saints expect that Christ should bee justified by no other Let them not think it strange â— Pet. 4.12 if they be condemned by all others The Pharisees cannot owne Truth neither in Iohn nor in Christ Do you think the world should now affect Truth It 's also impossible Therefore for Conclusion of all remember that Wisdom is justified of her Children FINIS
duty of saints not to cover but uncover Christ in all their performances and had I time I might tell you what the Apostle meaneth when he saith A man should not pray with his head covered 1 Cor. 11.4 But I shall say no more but as he saith The head of every man is Iesus Christ vers 3. and therefore not onely in your Praying but in your practising Cover not but uncover the glory of Christ by a saint-like walking amongst men But I shall say no more of this Consectarie I should now speak something of some other Vses that I might draw from the whole conclusion That Christs Church is Christs Garden But I have a desire though I doe not enlarge my selfe upon yet to name the rest of the Conclusions that ly in the text and leave them to your thoughts having not time to declare my selfe by reason of the disturbance of those that are now come about the house But to name the Conclusions to you Let us read the words againe Thou that dwellest in the Gardens the Companions hearken to thy voice Cause me to heare it VVherein you may remember I told you there is two things considerable First A sweet acknowledgement or declaration Secondly A sweet desire or thirsting From the first The sweet acknowledgement or declaration you may remember I told you there is three things considerable First the party acknowledging Secondly The matter acknowledged Thirdly The manner of the acknowledgment The first which is the party acknowledging I have finished And for the second The matter acknowledged I have given you severall observations from it And the rest that are behinde I shall onely name to you which are these One is from this word Thou that dwellest in the Gardens Observe Doct. That Christ in a speciall manner dwelleth with his own Or thus 1 Cor 16.16 Iohn 14.23 Christs residence is in his Church And then again from this word Thou that dwellest in the Gardens the Companions hearken to thy voice Thence observe these two Conclusions First Doct. 1 That those that are called home by Christ they are called into a friendly and familiar acquaintanee with Christ Ioh. 15.14.15 Secondly That it is as the propertie Doct. 2 so the priviledge of the friends of Christ to hearken to Christ Ioh. 10.3 But I shall not at this time speake any thing of these things And so I passe over as the party acknowledging so the matter acknowledged And now I should come to speake something of the manner of the acknowledgment 3 The manner of the acknowledgement Of the free and friendly spirit that did appeare in the Spouse whilst she acknowledgeth Christ But I passe that over And so I come to the second thing in the words which is The sweet desire 2 The desire or thirsting or thirsting of the Spouse in these words Cause me to heare it VVherein you may observe these things First The party Longing That is a soule possest with Christ from thence observe That it is the propertie of a soule that knowes Christ Doct. to long for him Psal 9.10 Secondly From that which lyeth in the conjunction betweene the acknowledgment and the desire in these words The Companions hearken to thy voice Cause mee to heare it Observe this Conclusion That so farre as a soul knowes Christ Doct. so farre in that knowing is a spirituall longing after Christ Beholding Christ begets and causeth the soule according to its beholding to act towards Christ And so I passe over that Thirdly You may consider the matter desired and that is in these words Cause mee to heare it VVherein there is something included as well as what is here expressed And that which is included is in these words Cause mee Implying that they could not spiritually hearken to Christ unlesse they were spiritually caused by Christ From thence observe this Conclusion That to make a soul hearken to Christ Doct. is the sole worke of Christ himselfe And then from that which is expressed in these words Cause mee to heare it From thence observe First That to hearken to Christ is a matter worth desiring Doct. 1 Secondly That no soule doth rightly understand what it is to hearken to Christ but knowes Doct. 2 and in its knowing doth acknowledge that all power is from Christ and in this acknowledging seekes for Power to act sutable to the acknowledgment in desiring power from Christ to hearken to Christ I might make divers Vses of these Conclusions But Dear friends I hope you that enjoy Christ within and have Truth preached to you from it selfe are and will bee made able to make use of Truth sutable to it selfe And seeing our time is short and oppositions encrease 1 Cor. 7.29 wee not knowing how soone wee may bee called to suffer for Truth I shall therefore leave you all to Truth Iohn 14.6.65.5 Desiring that Truth may dwell in you and you in Truth so that in all things Truth may be honoured by you may be own'd and not denyed in any action done by you FINIS WISEDOME Justified of her CHILDREN MATTHEVV 11. the last part of the 19. verse VVisedome is justified of her Children IN the 16. verse Christ comes to discover the generation of the Scribes and Pharisees where he compares them to children that call to each other saying Wee have piped and yee have not danced wee have mourned and ye have not lamented verse 17. and so hee comes in the 18. and 19. verses to make application of these darke expressions wherein he doth discover the crosse disposition of the Scribes and Pharisees saying verse 18. Iohn came neither eating nor drinking and they said that he had a devil but Christ comes and presents himselfe in an other forme he comes eating and drinking but presently they cry out hee is a friend of Publicans and sinners before they seeme to dislike Iohn upon this ground that he did neither eat nor drinke and Christs actions seeme to speak out thus much Doe you object against Iohn because hee does not eat I will eat But the Scribes and Pharisees were so opposite in their spirits to Truth that they could not fancy any forme where Christ was presented so as to affect Truth Now these words that I have read unto you are a conclusion of Christ upholding of them wherein he saith verse 19. But wisdome is justified of her Children which words is an affirmation of grace brought forth in opposition to corrupt nature the words are excluding as well as including excluding the world and including Saints The world as accusing and condemning Christ Saints as owning and justifying Christ that which doth exclude the world lies in this word But Thence observe this Conclusion before I come to the words themselves Though all outward occasions be taken away by truth Doct. Luk. 7.32.33 yet still the spirit of the world will not justifie but condomne Truth Mat. 10 12. Iohn comes neither
eating nor drinking they have something against him crying out he hath a devil Christ comes another way and takes away that occasion for he comes eating and drinking but that wil not cause them to affect Truth but as they accuse the one so they accuse the other as Christ said then we may say now The spirit of Saints are alwaies too high 16 or 11.15 or too low in the judgement of the world Acts 2.13 If Saints rejoyce in their soule refreshings they enjoy by Christ then they are drunke with new wine or they say of them as they said of Iohn in another case he hath a devil or if they groan under sinne then the world cryes out they are foolish or mad and thus the spirit of the world will still except against Truth and they will seeme to take offence at some externall acting to raile against the internall glory of wisedome saying I was not against such men and women as they were Godly though the truth is that is their chiefest ground but one cries out I cannot love such a man or woman because they are Presbyterians others cries out they cannot affect such and such because they are Independents this bitternesse the Devil hath cast in amongst men and men would seeme to cover it by laying the difference on the externall forme rather then in that spirituall difference that is betwixt them and Christ but the truth is were all outward occasions in externall formes removed yet the world cannot love Mat. 10.22 but must condemne Truth Mark 13 13. The first Reason is Reason 1 Because there is an antipathie betweene the spirit of the world Rom. 8. 5.6 7 8 9. and the spirit of Saints the one is the spirit of Christ the other is the spirit of the Devil and this antipathy is expressed by God himselfe Gen. 13.15 where he saith I have put enmitie betweene the seede of the woman and the seede of the serpent the seed of the serpent is the spirit of the world and the seede of the woman is Jesus Christ The spirit of the world as it is the worlds spirit and the spirit of Christ cannot close therefore we may take up those expression vvhom God hath joyned together none can separate and those spirits that God have separated none can joyne together Secondly Reason 2 The spirit of the world and the spirit of Christ are not like each other therefore the spirit of the world cannot love Christ everything loves its like therefore by the rule of contraries Iohn 8.23 they will hate that which is unlike themselves Rom. 8.5 The third Reason which will further demonstrate the thing is this Reason 3 if all outward occasions were removed that the world cries out against yet still the world would hate Saints if an Independent turne Presbyterian or Presbyterian turne Independent if so they appeare Godly the world will hate them but if they appeare in either of these formes so they sute with the spirit of the world the world will love them but if Godly the world will hate them and the reason is because they are not of the vvorld Ioh. 15.19 The first Vse is to informe us Vse 1 that no uniformity without can cause peace within the spirit of the world towards Saints doe they hate Iohn because hee eats not Christ takes away this occasion and comes eating yet their hatred is the same If this be so then this shewes the folly of those men that thinke because of an uniformity without they shall have peace with the spirits of the world this cleerly discovers that these men understand not where the difference lyeth it is not in the forme without but in the spirit within This shews also the folly of those professors who thinketo gaine the love of the world by changing their formes which is impossible if they appeare Godly for if they appeare Godly either in a Presbyteriall or Independent form the world will hate you or in the deniall of either of them you shall enjoy no better therefore for a conclusion If any lire Godly in Christ Iesus they must suffer persecution 2. Tim. 3.12 The second Vse is of Exhortation Vse 2 to exhort all Saints not to think it strange that the world condemne them Ioh. 15.18.20 is truth hated in the Fountaine Mat. 10.24.25 and doe you thinke it shall be loved in the streames it is impossible doth the world hate Christ and do the Saints think to bee beloved of the world that 's a contradiction therefore this should also comfort those who suffer not as evil-doers but onely for holding forth the truth of Christ Let such remember what a naturalist said in an other cause It is the Crowne of a wise man to bee hated of a foole for speaking wisely and I am sure the ground why the world hates Saints is because saints in their words and actions speak forth the goodnesse and wisedom of God amongst men God is pleased to worke great things in them and great things by them and we may say when the world scornes and imprisons Saints as Christ said in another case for which of the good vvorkes that God hath done in them doe they imprison them But they are apt to excuse themselves as the Jewes did to Christ saying It is not for thy good vvorks but because thou blasphemest so they are apt to say we doe not oppose or imprison you for any good wrought in you or done by you but because you take upon you to declare the minde of God and walke in this or that kinde of form in your professing God as a Presbyteriam or an Independent form the truth is the world cannot bear the weight and worth of a Saints spirit though poor soules they thinke to cover themselves and their practises Esa 66.5 with the afore-named things Luke 20.19 20 21.22 yet God will one day uncover them Mat. 10. 26. but let this comfort Saints in the consideration that though the world condemns yet Wisedome is justified of her children And so I come to the words of the text which is a sweet affirmation and vvee may observe something from the party affirming and the matter afterward and the manner of the affirming with the occasion and the end of it but we shall draw up all into one conclusion and that is this It is the property of the sonnes of wisedome Doct. and them onely to justifie wisedome Luke 7.35 For the better understanding of this conclusion I shall observe this method First To shew you what is meant by wisedome Secondly What is meant by justifying Thirdly What is meant by wisedomes Children Fourthly The Reasons why none but wisedoms children can justifie wisedome Fifthly The Vse and applycations First Of the first What is meant by wisedome and in that wee shall observe two things First Who it is that is so called Secondly The ground why hee is so called First Who it is that is
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
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