A GARDEN ENCLOSED, 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 enclosure: And also the sweet Reflections in, and from Saints, in justifying Wisdom: Which were delivered at Newport Pagnell, about a year and a half since: for declaration whereof, the Author was then imprisoned, and since accused, for delivering of Blasphemy. by Paul Hobson. Cant. 8.13. Thou that dwellest in the Gardens, the Companions harken 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 james and joseph 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 Paul's. 1647. To the Impartial Reader. THE Sons of Strife delight in striving; but my soul shall rather strive to salve, then to increase that sore. Were myself alone concerned, I should rather pass over men's judgements, and sentences with silence, then bring forth this my ensuing discourse to a public view. It is now above a year and a half since for delivering of this following Treatise to some friends, in a quiet and peaceable manner, in Newport Pagnell, and Lathbury, in the County of Puckinghamshire, I was imprisoned by the Governor of Newport: But since that, not myself alone, but the Truth becomes a sufferer, through the sunday reproachful Epithets of Mr Pryn, his brother Gang●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 Zion, and the Israel of the most high God, would rather spend their time in prayers and tears to God, for their deliverance out of that unexpressible and incomprehendible Prison of darkness; as they have formerly sought God for Mr pryn's deliverance out of his past imprisonment, which I myself Cordially desire to do; for I had rather spend twenty days in tears for them, then spend one hour 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 sons of Truth, are best able to judge of truth, makes me bold to present this to them: desiring thee (courteous Reader, whosoever thou art) not to look upon this, or me, or any scandalous reports of the people of God, through the multiplying Glass of men's envious expressions, of which these times are full; but lay it to the rule of Truth, and what truth you find in it, give Truth the glory of it: But if you find it within the Verge of Condemnation for Blasphemy, (as Mr Pryn affirms) let me beg that favour as to receive a loving information (if thou canst afford it) from thee. I must confess I was something unwilling in myself to come in public 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 speak the things that I have seen and heard: And therefore that Truth may be triumphant over Falsehood, to the real discovery of Blasphemers and Blasphemy, is the real 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 WISDOM justified of Her CHILDREN. CANTICLES 8.13. Thou that dwellest in the Gardens, the Companions harken 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 privileges in Christ; and sweet relation and oneness 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 soul 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 itself, by him that so enjoys 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 harken 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 privileges 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 only are sit to declare Christ, joh. 14.17.19, 20, 21. who understand Christ from enjoyment. joh. 15.4, 5●. verse 6. Others that do not enjoy him, and go about to declare him, only 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 only reason and cause that men's judgements of Christ do so often alter. It is just in this case, as it is with some men that understand the nature of Foreign 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 only 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 ways 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, than Christ: But those that so understand Christ from an enjoyment of Christ, john 5.57. Gal. 2.19, 20. that they actually and really live in what they know of Christ; john 17.21, 22, 23, 26. they are only able to discover that love, and lovelines 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 affirm: But (saith the Apostle) We know etc. From thence you may observe thus much; That they, and they only 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 only are fit to declare Christ, who understand Christ from enjoyment, are these: First, Reason 1 1 john 5.19, 20. They only are fit to declare Christ, who rightly understand Christ: But no soul doth truly understand Christ without, 1 john 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 only 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 will go on in the strength of the Lord God: I will make mention of thy righteousness, even of thine only. But self in no soul 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, etc. jam. 1.22, 23. He, and he only 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 only is fit to declare Truth. The first use is of Information, Use. 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 always 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 only know Christ without, and are not able to unfold that mystery 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 privilege of the saints is, in declaring Christ. Their privilege consisteth in these things. First, In the easiness 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. john said in another case. Revel. 14.13. They rest from their labours, and their works follow them. Secondly, Their privilege 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 Use is, Use 2 To reprove those men that go about by power and policy to restrain such souls possessed with Truth, Act, 5.28, 29. from declaring Truth: They do what in them lieth 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; despise not Prophesy. So that the despising of Prophecy, is a quenching the Spirit; not in ourselves, but in others. Now Prophecy is not for men to preach a Sermon, from fetching in Notions of Truth, from the strength of Natural parts; But it is for a man to speak forth Truth from the edicts of itself; And that is it which St john meaneth, when he saith The testimony of jesus is the Spirit of prophecy; Rev. 19.10. Therefore let such men, who endeavour by power and policy to oppose them, take heed what they do. The third Use is, Use 3 To exhort all those that do thus enjoy Truth, to declare it. If you say you are willing, Object. but you are much opposed, not only by strangers, but by dear friends, nay, even by parents, or brethren, etc. What of that? Answ. It is no more but that which was declared by Christ himself, 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 Authority and power. I answer, Answ. If it be by the watchmen of the City: It is no other than the Spouse met withal, Cant, 5.7. And if it be by the Magistrate and men of Authority, it is no more than was prophesied of, Psal. 2.2. Esa. 66.5. And also practised, Act. 4.18. and 5.28. And therefore the sum of all is this, That it is better to please Christ, Acts 4.19.5.29.42. than men: and therefore you which enjoy Christ, Cease not, but at all opportunities, declare what you know of Christ, that so others may enjoy what you enjoy. But I shall say no more of this Use, nor of this Conclusion. The second thing in the Declaration, 2. The matter declared. is the matter declared: And in that there is something included, besides what is expressed; And that which is included is in this word Garden; In which word is employed the Church of Christ: From whence observe this conclusion, That Christ's Church is Christ's Garden. Doctr. For the better understanding of this Conclusion, I shall unfold these things, First, What I mean by the Church of Christ. Secondly, How Christ's Church may fitly be called a Garden. Thirdly, How it is said to be Christ's Garden. For the first, What I mean by the Church of Christ. I Answer, I do not intent in that, 1. What is meant by the Church of Christ. to speak any thing of the Church invisible; but visible. And in that, Consider, First, What I do not mean by the Church of Christ; And in the first place, I do not mean a Nationall Church: And by that word Nationall I mean, That a Nation, considered as a Nation, cannot be a Church of Christ: My reasons are these, First, Because if a Church were considered, Nationall, than a Natural birth would interest a man into a Spiritual privilege. Secondly, The holy Ghost no where considereth Church members under a Natural relation, but under a spiritual, considering them as Saints. 1 Cor. 1.2. Ephes. 1.1. Secondly, I do not mean by a Church, a Parochial Church; that is the same in nature with a Nationall Church, though not in measure; and what may be said against one, may be said against the other. But by a Church, I mean a company of souls, joh. 14.17, 20. who through the come in of Christ, are made able so to believe in Christ, that they are through that believing, made able freely, and voluntarily to give themselves up to Christ, Rom. 6.17. to walk in the acknowledgement of Christ, Acts 24.14. in, or according to his word. And from the terms of this description, we may observe these three or four consectaries, and by them you will the better understand what I mean; The first is, 1. consectary. That the Church of Christ, are believers in Christ. Secondly, 2. consect. That the Church of Christ are such as are sweetly overcome, or fetched in to Christ, by the come in of Christ. Thirdly That the Church of Christ, 3. consect. must worship Christ. Fourthly, That the word of Christ, 4. consect. is the Rule of the worship of Christ. For the first, 1. consect. That the Church of Christ, are believers in Christ. This is clear from these scriptures: 1 Cor. 1.2. and 2 Thes. 1. chap. 1.2.3. verses, with many other places. If you ask me, Quest. What I mean by a believer, or by that believing: which is to be in all those that are members of the Church of Christ? I Answer, I will tell you first, Answ. What I do not mean; and than what I do mean. For the first, I do not mean a bare professor of Truth, and Faith; for if all that profess truth, and are not possessed with truth; should be admitted members of the Church, than the Church would not be made up of living stones. Secondly, I do not mean such a believer who is drawn up by the power of Reason, from the external declarations of Truth, to believe a Christ without; when he doth not enjoy a Christ within: which men may do, and so believe, that they may be brought to submit to an external Ordinance. But by a believer I mean, A soul who from the enjoyment of a Christ within, is made able to believe a Christ without: For believing according to Truth is, for a soul from the power of Truth, being overcome by it, and swallowed up in it, is from thence made able as to assent and give credit to it; so to assent and submit to all things presented in it, and required by it; as that they are made able to live to the glory of Truth, in every particular act. If you ask me, Quest. Whether one may not be admitted to be a Church member, and receive the Ordinances if he know Christ without, so as he is willing to embrace the outward Ordinance; though he doth not know, or is not acquainted with a Christ within? I Answer, Such ought not to be admitted; Answ. My reasons are these, First, Reason 1 Because it is not an external knowing, and submitting to the Ordinances of Christ; but a real oneness with Christ, that is a ground of union, and Communion: 1 Joh. 1.7. The Apostle saith, If we walk in the light as he is in the light, then shall we have fellowship one with another. From thence it is clear, that an oneness in the mystery of Truth, is alone the ground of Communion and fellowship suitable to Truth. Secondly, Reason 2 The Saints ought in all admitting of members into the Church, not only to admit members to them; But they should admit such, Phil. 1, 25. as they may have ground to believe will continue with them; 1 john 2.19, 20, 24, 27. but there is no ground to believe that they will continue with them, unless they can or do make out a right understanding of a Christ enjoyed within; as well as an apprehension of a Christ without. Thirdly, Reason 3 The Church of Christ in all entertainment of members, 1 john 1. ●. 7. aught to endeavour to keep and continue that which is the glory and life of union and Communion, which is not a bare enjoying of each other in an external Ordinance; but a sweet refreshing of each other, by giving out to each other, their internal enjoyments; for it is not a bare breaking of bread together, to make out a crucified Christ without, that is the life and refreshing of Saints; but it is the sweet unfoldings, in the givings out of their experiences each to other; in which they do sweetly unfold and give out that love, which is the life of Saints: And in the giving out of each others experiences, there is a sweet building up, and refreshing of each other; As face answers face in a glass; so doth the experience of one Saint answer another; and in their so answering, there is a sweet wraping up of each others spirit, in each others enjoyment: And as this is, and aught to be the ground of Love; So it is that which is the continuation of love; but this cannot be enjoyed by admitting of members that only know a Christ without, and do not know and enjoy a Christ within. Fourthly, Reason 4 That which may be in the men of the world; that cannot be a sufficient ground to admit one into Church fellowship: But a bare believing 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 Devil may do, a man of the world may do in matter of believing; 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 own 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 righteousness; 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 only 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 ask me, Quest. What are the distractions it may, or doth produce? I Answer, Answ. 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 joh. 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 only to speak against it; but it maketh them also afraid to submit to it, because they fear that we centre, 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 profess outward Ordinances, which they do enjoy amongst others. Thirdly, It is a grief, and trouble, Distract. 3. and sadness to the spirits of them that are already in fellowship; For instead 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) instead 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 than 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 aught to appear in men when they do profess 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, joh. ●. 15.14.6. so as to enjoy life by him: Gal. 2.20, 1 joh. 1.7. And until 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 consectary; 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 fetched in to Christ, by the come 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 lovelines 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 fetched in; by that I mean, not only a fetching into an external Ordinance, but to the enjoyment of an internal glory: he is not barely fetched in from a seeming power of death, to live under the shadow of life: but he is really fetched from the power of death, into the glory of life: In a word, he is fetched into the bosom of God, to live in him, so that he is sweetly wrapped up in the mystery of that glory which is involved in the bosom of God. And so much for that consectary. The third consectary is, Consect. 3. That the Church of Christ must worship Christ. And that this is their duty, is clear 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 something of the word Worship: for Worship in Scripture is taken either for Moral, or Instituted Worship; but I shall say nothing of that: Only 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 suitable to himself: Kings that govern, and rule in civil 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 Laws cannot reach Christ's government; Neither hath Christ centred any power in the civil authority, to regulate men's spirits in the worship of Christ; Gen. 49.10. though that was formerly in the Church of the Jews, 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 endeavour by the power of a civil Law to constrain men to a spiritual worship, joh. 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 only sinful; but poor and beggarly: for they would have all men see with their eyes; and all men's spirits in nature and measure suitable to their Law; and if they see more, they must be fetched back by the power of it; and if they see less, the must be fetched up to 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 term 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 enclosed: common fields have common fences, 1. Christ's Church may fitly be called a Garden, Because it is enclosed. 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 be 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. etc. All this discovers thus much, That the Church of Christ, which is Christ's 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, john 14.21.15.12, 13.17.15. and power, and sweetness 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-ways 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 loving of Christ: and the same we may say of sorrow for sin; and joy in duty: etc. But if you look for a choice love, and a choice 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 Gardener; 1 john 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 flows; Therefore if you desire to see a choice love, 2 Cor. 7.11. and a choice light, a choice joy, and a choice sorrow, you must view it only 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, flows from no less than 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 choice 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 than in another? implying that there is some singular thing in the heart of Saints, that is not else where: You may find light, and love, and sorrow, and joy in the heart of men, yet unacquainted truly with God: But if you will find these Purely, and Truly; Singly, and Transcendently, you must expect it not where, but where Christ dwells with a Soul, and a Soul with Christ. And therefore under that second consideration, The Church of Christ may fitly be 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 special 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 special care of their enclosed Gardens; So it is with God himself, Psal. 145.9. Whose mercy is over all his works; But his choicest Loves, Light, john 14, 21.23. and Life is displayed in the heart of Saints: and they are not only under a common Providence, but a Fatherly and Friendly care. I might here speak something of the White. stone; and also of the choice ownings, and embrace betwixt Christ and his Saints. But I shall leave that to the experience of them that do enjoy it. 4. Because Christ takes satisfaction and delight in it. Fourthly, The Church of Christ may fitly be compared to a Garden in reference to the sweet Refresh, Satisfaction, and Content Christ takes in it; Which content and satisfaction of Christ doth appear, and is made manifest by these things. First, In Christ's sweet discoveries, and friendly manifestations in a secret way to them; john 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 minds, 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, john 15.15. where he doth, and can speak as fully, so freely; And in his discovery of himself, and his Father to them, he takes great delight. And herein the content and satisfaction of Christ in the Saints doth appear. Secondly, The content and satisfaction of Christ doth appear, in that Christ is pleased, not only to carry them by a common hand of Providence, but he carries them in his Bosom; Esa. 40.11. He delights for them to lie in his heart, and for Him to live in them. Thirdly, Not only so, But the content of Christ appears in divers expressions which he takes up to express himself in, and declare himself by, to his Churches; Hag. 2.23. Sometimes he calls them the Signet upon his finger: Sometimes he desires to be Set as a seal upon their heart: Cant. ●. 6. Sometimes he cries out and saith, Turn away thine eyes from me, Cant. 6.5. for they have overcome me: And sometimes he cries out, Show me thy Countenance, Let me hear thy voice; for sweet is thy voice, Cant. ●. 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 situation, and indwelling of himself in the soul, to cause the soul to bring forth choice fruits unto himself, and Christ loves to view the fruits of his own love, and the Beams of his own Beauty; And it is impossible for any Gardener to take so much delight in any Garden, as Christ takes in the heart of Saints; For Christ is not carried up by them, but he carries up them to Himself: The Spirit of Christ is not revived by any stream in a Saint, besides Himself; but all the refreshment of a Saint, and of himself, flows from himself as the only Fountain. And these ways (and many other) doth the content that Christ takes in his Church appear. And so you see how the Church of Christ may fitly be compared to a Garden. And for the Third thing, 3. Why the Church of Christ is called Christ's Garden, Why the Church of Christ is called Christ's Garden. I Answer, It may fitly be called Christ's Garden upon these grounds, First, Because it was planted by Him. Secondly, It is enclosed in Him. thirdly, It is made fruitful 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. He planted it with a choice Vine. Every one may lay claim to the workmanship of his own hand: There is nothing in the heart of a Saint considered spiritual 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. Look upon all the Loves, Joys, Desires and Long of a Saint: If you ask me Whose they are? I tell you they belong to him that planted them, and that is the Lord Christ: All the out-going of the heart of Saints to God in Christ, they are but the reflections of the Divine beam of eternal glory, the head and fountain of which is in God himself. If you look 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 Answer, It is the work of Christ, who at one and the same time liveth with God in the height of his glory, and with poor creatures that are here below; bringing down God's highness to their weakness, and bringing up their weakness to God's highness. So then in this first sense, they may well be called the Garden of Christ; because in all their plantings, they are planted by Christ. Secondly, 2. Because it is enclosed in him. As they are planted by him, so they are enclosed in him; Every Garden hath a particular enclosure; But Christ's Garden more high and glorious; They are not only enclosed by a common Providence to protect and secure them; but they are enclosed within the choice limits of Christ's Loves: They are carried in his bosom, Esa. 40.11. they are borne up in his arms: 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 than yet he hath, or shall have. But the truth is the Lord Christ locks up, and encloseth his Garden in his choicest closet; and that is in no less than in the heart: Of what? Even of himself, Nay of his Father; and they are so enclosed in the heart of him, that there they live in the midst of all his Loves: They are comprehended within the Divine beams of his eternal delights, love and content. And this is the second ground, 3. Because they are made fruitful through the enjoyments of him. why they may be called Christ's Garden: because as they are planted by him, so they are enclosed in him. Thirdly, They are made fruitful 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 be advanced into the highness of God's presence, who have not only admittance to, but interest in the heart of jesus: This with much more, is our privilege: And for our fruitfulness toward our God, in the acknowledgement of these high privileges we enjoy by God: From whence flow they? Is our privilege gained by the strength of our duty? Or Is our duty produced by the power of our privileges? It is that we dwell with Christ, Col. 3.1. or rather, that Christ dwells with us, which is the only cause of our bearing fruit to Christ: Eph. 3.17. And what the sweet distilings of that eternal dew, and spiritual watering is: no soul knows, but he that doth enjoy it: See what Christ saith, Esa. 27.3. I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day. This watering the heart of Saints, it is by the sweet displayings, and glorious unfoldings of the Father's good will to the Saints; through which beams 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 returns of his own streams, 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 spiritual, how Evangelicall is a Saint in his actings to Christ, when he 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 only show the choice relation that is betwixt Christ and his Spouse, but also showeth the sweet conveyance of life from himself to his Spouse: for as the branch in a Vine cannot bring forth fruit, but as it receiveth sap from the root; neither can a Saint who is made one with Christ, bring forth fruit unless he hath incomes from Christ: Therefore he saith, (verse 15.) Without me ye can do nothing. And so much of this third thing, They are made fruitful through the enjoyments of him. Fourthly, They look like him: 4. Because they look like him. Adam begot a Son like unto himself: 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 fruitful by him; they look 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: Do but behold the heart of a Saint, and there is a sweet suitableness, or likeness each to other. If you ask 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 flows from Christ. I told you before, that every beam is like its own Body; So it is here; that Love that is in a saint to Christ, it is but a Son, 1 joh. 4.9.10. it is but a fruit of the Love that is in Christ to us: The love that is in a saint, is not only begot by him, but it really flows from him, as one with him. And what you may say of Love, you may say of all that is considered in the heart of a saint, as a saint, Insomuch that if you should call the love that is in a saint to Christ, Choice Love; you could neither wrong a saint, nor Christ in that thing. Dearest friends, Behold in this a great wonder, Christ in the givings out of himself to us, requires returns of himself in an acknowledgement of so great a privilege: But behold all the returns in us to Christ, flows from Christ, as the original Fountain, and Wellhead of all those streams. And so much of this fourth thing, They look like him. And now I have done with unfolding the terms of the second Doctrine to you; which was, that Christ's Church is Christ's Garden. Use of Information. The first Use is a Use of Information, to inform us of many Truths, which I shall draw from the Proposition or Conclusion; and that shall be in drawing several Consectaries from the particulars in every term; Only the first term, viz. what I meant by the Church of Christ, I have at large handled it already, and therefore I shall speak no more of that at this time. But I shall come to draw Consectaries from the second and third things. First, From the second, Why the Church of Christ is called a Garden. And I gave you four Reasons why it may fitly be called a Garden. First, Because it is enclosed. Secondly, Because there is more special fruit there, then else where. Thirdly, Because there is more care taken of it, and watchfulness over it. Fourthly, Because Christ takes more Content and Delight in it, than elsewhere. From thence observe these four Consectaries. First, From the first thing, Consect. 1. That Christ's Church may fitly be called a Garden, Because it is enclosed; From thence observe this consectary, That Christ's Church is not a scattered confused, but an enclosed Company; It is the property of idle shepherds to let their sheep go scattered up and down, not knowing them, nor them knowing him: But the Lord Christ taketh care to enclose his Garden within the limits of that Light, Life and Glory that maketh known himself to them, and them to himself; joh. 10.14. that wheresoever a Saint is, he is still enclosed by Christ; he is not without the Pale, but he is still within the borders of the limits of that strong wall, Esa. 26.5. And therefore we may say here as Christ saith, Cant. 4.12. A Garden enclosed, is my sister, my spouse. What this enclosure is in the fellowship of the Saints in any sense, at this time I shall not speak, having spoke so largely to this before; But this I am sure of, That Christ's Church is an enclosed Garden. We might in the way of Use of this consectary come a little to parallel the Church of England with the Church of Christ; Use. And whether that be an enclosed Garden, or a confused wilderness; I leave to you to judge. For look upon the Church of England as a National Church, so considered, it is that which rather breeds and bringeth forth that which opposeth and endeavours to destroy the Church of Christ, the Lilies of Christ; then any ways looks with a face like Christ himself. And what we may say of a Nationall Church, we may say the same of a Parochial Church: But I shall say no more of that thing, but only this, That Christ's Church is an enclosed Garden. The Second consectary is drawn from the second thing, Consect. 2. which was this, That the Church of Christ may fitly be called a Garden, because there is more special fruit there, then elsewhere; Thence observe this consectary, That the fruits in a Saint placed thereby Jesus Christ, They are choice fruits: The highest title that Christ can give them, he gives to them: There is no excellent spices, no wines, no fruits, but Christ takes up to express the glory, and excellency, and beauty of those fruits that grow and live in a Saint; I say here (as I said before) There is common fruits in common fields; but your choice fruits are in your Gardens: Men go to refresh their spirits with a sight of Lilies, and Roses, and other choice fruits in enclosed Gardens; Behold if you would look upon the choice Lilies of Love, The Rose of Sharan, Look what is planted and placed in the heart of saints; there is the Rose of Sharan; there dwells the Lily of the Valleys, Cant. 2.1. even Christ in them: joh. 14.17.20. And all the fruit of love, thankfulness, or acknowledgement in Praying, or speaking to, or of Jesus Christ, it flows from Christ, as dwelling in them, and therefore must needs be a choice fruit. Truly it sads my spirit to see that in these days when there is so much light, Copper should go for the purest Gold; My meaning is, That common, borrowed Religions should be owned as the Religion that Christ himself owns: But I shall not at this time largely express myself in this thing; Only thus much take notice of, That there is a Religion considered only in reference to Reason. A Religion in reference to a Law without, and not a Law and Love within. A Religion in reference to a Letter, when men endeavour by the strength of Religion to find out the spirit; and there Religion is not produced by being found out by the spirit itself; and that causeth all the confusion that is nowadays in the world, for if reason goes to trade with law, and letter, it converts both law and letter into no higher glory than into the light of itself; and all the fruit that is in such a man's spirit, considered in every act of Religion, it is poor, it is beggarly, it is low, it is legal, it is but a Religion in the letter, and not in the spirit. If you ask me, Why I call this a Religion? Quest. I Answer, I call it so in reference to man, Answ. and not to God. If you ask me what I mean by a Religion in reference to Reason, Law, Quest. and Letter? Answ. 1 What Religion in reference to Reason is. In a word I Answer thus, first, For that Religion which is in reference to Reason, It is when Reason is the highest Light that a man enjoyeth, and that Reason is put forth as in directing men, so in convicting, when men vary from that direction, through the power of which there is wrought a certain conformity to the light of itself: And this is that which some men look upon as Religion, which is mere Civility. 2. What Religion in reference to a Law without, and not within is. Secondly, for that Religion which is in reference to a Law without, and not answering to a Law and a power of Love within, It is when men have not only 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 seek good by it, they only work in a low legal 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 suitable 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 reference to a Letter is. Thirdly, For that Religion which is in reference to a Letter, It is only when men by the strength of Reason, trade with the Letter, to find out the spirit; and the Spirit doth not trade with their spirits: And the truth is, this kind of way of eyeing Truth, admits of strange constructions that vary from Truth; and that is the cause why one man is Legal, and another man seems to be Evangelicall, but it is only in the notion, and not in the power. If you ask me then, Quest. Wherein is the difference between a Saint, and them? Answ. My Answer is, That Saints understand the Letter from the Spirit; john 14.26. But the other go about to apprehend the Spirit, only from the Letter; And in so acting they act in a Region below that Divine glory that lives in the mind of the Spirit. Rom. 8.27 And herein doth the privilege of the Saints transcend the apprehension of all men that do not enjoy it: the saints are comprehended in the Spirituality of the Letter, while they understand the Letter: The Spirit preacheth Divinity within, and that makes them understand Divinity without. But no man knows this, but he that doth enjoy it. What then shall we think of those men that say, No man can declare the mind of God, but he that knows the Original? If by the Original they mean the Original in the Letter; Wade as fare as you can in that Fountain, you are but still in the Letter. But if you speak truly of the Original, I say, No man can preach or declare God, till he knows the Original: But then we must know what the Original of the Letter is, It is the Spirit. If you ask me, Quest. What is the Original of the Breathe of the Spirit? I tell you, Answ. It is the heart of Jesus. Therefore he knows God, from God: he knows Truth from the Original: And he that knows Christ, in the enjoyment of Christ; he knows the Original, and the Original knows him. If you Object, Object. and say, This is but a poor ground for men to dwell upon. I Answer, Answ. I had rather have Gods promise to be my ground, in teaching me by his Spirit, than my labouring in the Letter to understand the Spirit. But I shall say no more of this, But the Lord teach us from himself. Only in the way of Use, Use Let me speak a word to you; Many of you seem to have Religious actions performed by you, I desire we may take notice from what fountain these streams flow: Is Reason the deepest Fountain? Is a Law without the Wellhead? Is the Letter the highest Region? Poor Soul, Thou tradest too low, to live like a Saint: I tell thee (though the world scoffs at Truth in the spirituality) Own Truth in the Spirit, and thou shalt understand Truth in the Letter: But we can never own Truth in the Spirit, till the Truth in the Spirit owns 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 Original of the apprehensions of saints, is as high, as spiritual, as glorious as the Heart of Christ. And so much of this thing. Only one word of Use more from the consectary, Use 2 To inform us what to think of those men that profess themselves to be the Garden of Christ, and yet bring forth thorns instead of Figgs, and Briars instead of Lilies? unsavory speeches, Unsuitable carryages doth not become a saint: Who! Thou who dwellest in the heart of Christ, Canst thou sinne against him? It cannot be. Truly sin is unsuitable in any man; but in a saint, sin looks out of measure sinful. And I know, the knowledge of Love within, ties more than a Law without; Let it so appear in all your carriages, ye Sons of Love. But I say no more of this thing. The third consectary 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 watchfulness over them, then of other places, as you may see Esa. 27. From thence observe this Consectary, That you that are Christ's, you are under his special protection. All in a sense may be said to stand by him, and receive good from him: But you in a more especial manner; His eye is over you; His heart is with you, His thoughts of good run 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 own Loves. This should teach us, First, Use 1 To avoid all carnal and corrupt care for ourselves, casting all our cares upon him that careth for us, 1 Pet. 5.7. Matth. 6.25. Phil. 4.6. Truly friends, Care in the use of means, and not caring for the success, but leaving that to God, takes away the burden and Labour of all undertake; ôh how may a Saint live? His life is without Care: I mean not the care in use of means; but in the success of means, which alone belongs to Jesus Christ. Secondly, Use 2 This should teach us not to fear the secret and cunning plottings and contrivings of all wild Boars and Foxes, who endeavour to undermine and weary the flock of Christ; Know this, Christ's care is for you, his eye is over you, Cant. 8.3. his Arm 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 we are said to be more than Conquerors: Rom. 8.37. Oh! What need a Saint fear, who stands by a conquering strength, whose strength is an eternal Christ? Thirdly, Use 3 This should teach us to be resolute without fear in the way of Christ; a King. 6.16. for he that is with us, is more than they that are against us. Oh friends, Endeavour not to work out your safety by policy neglecting duty, but leave all your safety to him who is your life, being resolute in your duty: What if men oppose? If God command, let us go on. What if men contrive? If Christ take care, let us not draw back: You are Christ's Garden, he watcheth over you night and day; There may some Foxes rise up; but see what Christ saith, Cant. 2.15. Take us the Foxes, the little Foxes, that spoil the Vines, for our Vines have tender grapes. But I say no more of that thing. The fourth consectary is raised from the last thing wherein Christ's Church may fitly be called a Garden; Consect. 4. which was, That Christ takes great delight in it, and content in the enjoyment of it: From thence observe this consectary, That Christ's delight, or the delight of Christ is in and with the heart of Saints: This same is not a new thing, but that which of old was declared concerning Christ, Prov. 8.31. Rejoicing in the habitable part of the earth, and my delights were with the sons of men. What Christ saith of himself before we were, he expresseth several times since we are by him brought home to him: Christ loves us, and delights so to do: Christ lives in us, it's his content to be there: Christ carries out our spirits in love to answer love: Christ delights to see the returns of his own Beams, the fruits of his own love, the effects of his own power: It is the joy of a Saint to dwell with Christ; and it is no less but the joy and content of Christ to live with a saint: Where a saint is, john 17.22. Christ must be, for they are one: Where Christ is, the saint must be, that they may behold his glory: Christ came down to make out his highness, through the lowness of the flesh, ● Cor. 8.9. that he might draw us up above the flesh, into the glory of the spirit: This was the work of Christ to which he was designed by God the Father, and thus to do was his meat and drink: He takes such delight in them, that he will not, nor cannot withhold any good from them: what God gives to Christ, Christ gives to a saint, as a fruit of his love, to them in whom his soul delights. The Use of this may be, Use 1 First, To refresh our spirits; what greater refreshment can a soul have, then to be delighted in, by him whom his soul loves? Christ's love transcends yours; his delight in you, transcends your apprehensions: Oh that we could always be ravished with his loves: Certainly Friends, were we taken up more in this Fountain, we should not be troubled though the streams grow dry: What if outward relation fail, and external accommodations cease? Christ lives, and in that he lives, you shall live also, Joh. 14.19. Truly friends, There is more in a pound, then can be in a penny; more in a pearl than can be in both, why then should you be cast down? Though the creatures frown, Christ smiles: It's not much trouble to a woman espoused to a man, though other men withdraw themselves, if her husband's love continue: Oh that it could be so amongst the Saints. Secondly, Use 2 This should heighten our spirits to live at a higher rate than now we do; Upon no lower principles than the loves and delights of Christ; And the truth is (friends) we should live more upon Christ's delighting and loving us, then upon our delighting and loving Christ: One is the stream, and the other the Fountain: One is but the fruit, the other the cause; Nay, it is that unchangeable foundation that standeth firm; as well to raise us when we fall, as to comfort us when we stand. Thirdly, Use 3 If Christ delight in us, It is but reason we should delight in him; Christ in the givings out of his love to his spouse, calls for love; It is all Christ calls for; and the truth is, it is but the fruit of his own Vine; Deny him not his own: Did Christ become low to make us high? or did he appear in the lowness of the flesh to make out the height and glory of the spirit, that through that highness we might be made high? Oh you that are thus made high by him, My desire is, That you would willingly be made low for him: Me thinks the still streams of Christ's smiles should carry us cheerfully through the world's frowns. But I shall say no more of this Use, nor of this consectary. The other Consectaries do arise from the third particular, and that was, How Christ's Church appears to be Christ's Garden: And that appears from these four Considerations, First, It is planted by him. Consect. 1. Secondly, It is enclosed in him. Thirdly, It is made fruitful through the enjoyments of him. Fourthly, It looks like him. First, It is planted by him: From thence observe this consectary, That Christ's Church is Christ's plant. And that this is a truth I have proved already. But the Uses that we are to make of this truth, are these, First, Use 1 What shall we think of those that go to plant Churches, and not by Christ, but rather by the power of a Civil Law; which Laws admits of alteration, and therefore so often as they are altered the Church must be new planted. And secondly, They are only laws that can reach the flesh, and not the spirit; therefore not fit to plant a spiritual plant, as a choice piece for Jesus Christ. Therefore let all such (as endeavour thus to do) take heed what they do; for in their going about thus to resemble Christ, they will make themselves obnoxious to men, and to Christ; and expose themselves to the exercise of the Kingly power of Christ; whose office alone it is to plant his Church. In the second place, Use 2 This teacheth us the folly of those men that go about to pull up Christ's plants; Let us consider what they do, first They go about that which is impossible to be done; for can any disannul or make void the work of Christ? It is impossible: Therefore in so doing they will (in the close) render themselves not wise, but fools. Besides, In these their actings they act against Christ, in going about to unplant Christ's plants: And when the Lord saith, Psal. 105.15. Touch not mine anointed; this is also intended, as well as immediate oppositions against Christ; for a saint is Gods anointed as well as Christ. 2 Cor. 1.21. In the third place, Use 3 This should comfort all the saints: It is impossible for that tree to be made barren which Christ planteth, especially which he planteth by the rivers of water: You are planted in the heart of Christ, and those sweet streams of eternal glory that runs forth from God to us through Christ, are the watering streams: And what if the son of persecution without looks upon you? the Son of righteousness lives in you, Malec. 4.2. which brings healings for you. But I shall say no more of this thing. The next consectary doth arise from the second thing, Consect. 2. Why the Church of Christ is called Christ's Garden; which was, Because they are enclosed in him. From thence observe this consectary, That it is the privilege of the Saints not only to be of, but actually and really to live in Jesus Christ. This I have spoken largely of already. But that which we may learn from this, is, First To teach us what the reason is, Use 1 why few men understand the life of a Saint, It is, Because they go 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 mysterious wonders: their life is in Christ, their life is very Christ; john 14.6. their life is caused by Christ, their life is hid with God in Christ: Col. 3.3. All this showeth that it is a high and glorious mystery: Therefore this should teach you not to wonder though men speak so darkly of it, and have so little affection to it: It cannot be that the Earthly, as Earthly, should own the Heavenly: It cannot be that those that are in the flesh, as in the flesh, should own the spirit: But when I speak thus of the flesh, I do not only mean 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 we him so no more. ● Cor. 5.16. Now (Dearest friends) What 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 wrapped up above all trouble, in the enclosure of him who is your life. The third Consectary doth arise from the third particular, Consect. 3. why the Church of Christ is called Christ's Garden, which was, because they bring forth fruit through the enjoyments of him. From whence observe this Consectary, That incomes from Christ, is the cause of our bringing forth fruit to Christ; Every effect is produced by a cause suitable to itself; All our loves, long, desiring and gaspings after Jesus Christ, is not a Cause, but a fruit of Christ as the only cause. The Use of this is, Use 1 First (Dear friends) Look not upon your desires, and your loves, as causing Christ to come into your spirits; but as that which flows from Christ, being already in you. And therefore what shall we think of those men who without Christ, seek in their prayings, loving and long, to gain a Christ? Dear Soul know, Christ is taken with nothing, but what looks like himself; and nothing looks like him, but what is produced by him. Secondly, Use 2 This should also teach us to own things as Christ owns them: He owns that love, longing and desire in us, that flows from himself; And so ought we. Thirdly, Use 3 This should teach us to give Christ the glory, joh. 15.4. as of our privileges in him, so also of all the duty we perform to him, Gal. 5.22. being but fruits of incomes from him. Fourthly, Use 4 This informs us what a privilege it is to perform duties to Christ, when as they flow from an enjoyment of Christ: Eph. 1.5, 6. first There is a certain acceptance with him, for he cannot choose but love, and like the returns of his own love. Besides it is a privilege in this, That we are not to carry the power of duty, Luke 4.32.36. but the power of duty carries us to itself; How easy must that command be when the party commanding, is the party performing? By this not only you, but all may see how sweetly, how Evangelically, how heavenly those Souls act, that act from an enjoyment of Christ: Eph. 1.19, 3.20. they do not only act to, but in the power of Christ; they do not only act to heaven, but from the power of heaven. In the last place, Use 5 This may inform us, when the time is of a saints fruitfulness, and of a saints barrenness: If Christ withhold his displayings of love, life, and glory in us, so fare there is a cessation of heavenly actings by us; and this is a Saints barren time. And when Christ is pleased to bring down the discoveries of the hidden mysteries of Divine glory, to raise up a poor spirit into the glory of itself, It not sooner sees, but it doth conceive; it no sooner looks, 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 Use, nor of this consectary. The last consectary doth arise from the last thing, Consect. 4. Why the Church of Christ is called Christ's Garden; which was, Because they look like him. From thence observe this consectary, That a saint as a saint, as he is of, 1 joh. 4.17. so also he looks like Jesus Christ. Would you see the face (not of the earthly Adam, but) of him that is from heaven? Would you see his heart? Would you see the glorious earnings of the eternal bowels of love and sweetness? You may read this in the heart of a saint, who is sprinkled, enriched, and garnished with these sweet beams of these Divine loves, even the heart of Jesus. The Use of this may be, Use 1 first To show us the strange conceit of some men, who say they love the heart of Christ, and yet love not the spirit of saints; Poor soul, thou mayest love the heart of Christ in the flesh, ● Cor. 3.26. but not in the spirit: if thou dost not love the spirit of saints: God gave down the highness of his glory, ● joh. 4.7.8. and the mystery of his love in the coming of Christ to us: the image and likeness of his glory was given to the saints by the come in of Christ in them: You may read the first Adam in the heart of every carnal man; you may read also the second Adam in the heart of the spiritual man: Waste thou ever wrapped up into those hidden treasures, I mean the Bosom of Christ? Didst thou there read his Name and Nature? Look and behold, Is not the like in a saint? How can you sleight, condemn, and judge him that loves, and looks like Christ? The second Use of this, Use 2 is to saints, Is it of you I speak, that look 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 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 jesus Christ; vers. 3. and therefore not only in your Praying, but in your practising Cover not, but uncover the glory of Christ, by a saintlike walking amongst men. But I shall say no more of this consectary. I should now speak something of some other Uses that I might draw from the whole conclusion, That Christ's Church is Christ's Garden. But I have a desire, though I do not enlarge myself upon, yet to name the rest of the Conclusions that lie in the text, and leave them to your thoughts, having not time to declare myself, 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 again, Thou that dwellest in the Gardens the Companions harken to thy voice: Cause me to hear it. Wherein 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 acknowledgement. The first, which is the party acknowledging, I have finished. And for the second, The matter acknowledged; I have given you several observations from it: And the rest that are behind, I shall only name to you, which are these, One is from this word, Thou that dwellest in the Gardens; Observe, Doct. That Christ in a special manner dwelleth with his own. Or thus, 1 Cor 16.16. john 14.23 Christ's residence is in his Church. And then again from this word, Thou that dwellest in the Gardens, the Companions harken 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. joh. 15.14.15. Secondly, That it is as the property, Doct. 2 so the privilege of the friends of Christ to hearken to Christ. joh. 10.3. But I shall not at this time speak any thing of these things, And so I pass over as the party acknowledging, so the matter acknowledged. And now I should come to speak something of the manner of the acknowledgement; 3 The manner of the acknowledgement Of the free and friendly spirit that did appear in the Spouse whilst she acknowledgeth Christ. But I pass 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 hear it. Wherein you may observe these things, First, The party Longing, That is a soul possessed with Christ: from thence observe, That it is the property of a soul that knows Christ, Doct. to long for him. Psal. 9.10. Secondly, From that which lieth in the conjunction between the acknowledgement, and the desire, in these words, The Companions hearken to thy voice; Cause me to hear it. Observe this Conclusion. That so fare as a soul knows Christ, Doct. so fare in that knowing is a spiritual longing after Christ. Beholding Christ, begets and causeth the soul according to its beholding to act towards Christ. And so I pass over that. Thirdly, You may consider the matter desired; and that is in these words, Cause me to hear it. Wherein there is something included, as well as what is here expressed: And that which is included is in these words, Cause me; Implying that they could not spiritually hearken to Christ, unless they were spiritually caused by Christ. From thence observe this Conclusion, That to make a soul hearken to Christ, Doct. is the sole work of Christ himself. And then from that which is expressed in these words, Cause me to hear it. From thence observe, First, That to hearken to Christ is a matter worth desiring. Doct. 1 Secondly, That no soul doth rightly understand what it is to hearken to Christ, but knows, Doct. 2 and in its knowing doth acknowledge that all power is from Christ; and in this acknowledging seeks for Power to act suitable to the acknowledgement, in desiring power from Christ to hearken to Christ. I might make divers Uses of these Conclusions: But (Dear friends) I hope you that enjoy Christ within, and have Truth preached to you from itself, are and will be made able to make use of Truth suitable to itself. And seeing our time is short, and oppositions increase, 1 Cor. 7.29. we not knowing how soon we may be called to suffer for Truth; I shall therefore leave you all to Truth; john 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 owned and not denied in any action done by you. FINIS. WISDOM Justified of her CHILDREN. MATTHEW 11. the last part of the 19 verse. Wisdom 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, We have piped, and ye have not danced: we have mourned, and ye have not lamented, verse 17. and so he comes in the 18. and 19 verses, to make application of these dark expressions wherein he doth discover the cross disposition of the Scribes and Pharisees, saying, verse 18. john came neither eating nor drinking, and they said that he had a devil; but Christ comes, and presents himself in an other form; he comes eating and drinking, but presently they cry out, he is a friend of Publicans and sinners: before they seem to dislike john, upon this ground that he did neither eat nor drink, and Christ's actions seem to speak out thus much; Do you object against john, because he 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 form 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 wisdom 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 justify but condomne Truth. Mat. 10, 12. john 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 will 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 always too high, 16 or. 11.15. or too low, in the judgement of the world: Acts 2.13. If Saints rejoice in their soul refresh they enjoy by Christ, than they are drunk with new wine, or they say of them, as they said of john (in another case) he hath a devil; or if they groan under sin, than the world cries out they are foolish or mad: and thus the spirit of the world will still except against Truth, and they will seem to take offence at some external acting, to rail against the internal glory of wisdom, 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 bitterness the Devil hath cast in amongst men, and men would seem to cover it, by laying the difference on the external form, rather than in that spiritual difference that is betwixt them and Christ; but the truth is, were all outward occasions in external forms removed, yet the world cannot love, Mat. 10.22. but must condemn Truth. Mark 13 13. The first Reason is, Reason 1 Because there is an antipathy between 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 himself, Gen. 13.15. where he saith, I have put enmity between the seed of the woman, and the seed of the serpent; the seed of the serpent is the spirit of the world; and the seed of the woman is Jesus Christ: The spirit of the world as it is the world's spirit, and the spirit of Christ, cannot close; therefore we may take up those expression whom God hath joined together none can separate; and those spirits that God have separated none can join 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, john 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 turn Presbyterian, or Presbyterian turn Independent, if so they appear Godly, the world will hate them; but if they appear in either of these forms, so they suit 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 world, joh. 15.19. The first Use is to inform us, Use 1 that no uniformity without can cause peace within the spirit of the world towards Saints: do they hate john because he eats not? Christ takes away this occasion, and comes eating, yet their hatred is the same: If this be so: then this shows the folly of those men that think because of an uniformity without, they shall have peace with the spirits of the world: this clearly discovers that these men understand not where the difference lieth; it is not in the form without, but in the spirit within. This shows also the folly of those professors who thinketo gain the love of the world, by changing their forms, which is impossible, if they appear Godly; for if they appear Godly, either in a Presbyterial or Independent form, the world will hate you, or in the denial of either of them, you shall enjoy no better: therefore for a conclusion, If any lyre Godly in Christ jesus, they must suffer persecution. 2. Tim. 3.12. The second Use is of Exhortation, Use 2 to exhort all Saints, not to think it strange that the world condemn them; joh. 15.18.20. is truth hated in the Fountain, Mat. 10.24.25. and do you think it shall be loved in the streams? it is impossible; doth the world hate Christ? and do the Saints think to be beloved of the world; that's a contradiction; therefore this should also comfort those, who suffer not as evil-doers, but only for holding forth the truth of Christ; Let such remember what a naturalist said in an other cause: It is the Crown of a wise man to be hated of a fool, 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 goodness and wisdom of God amongst men: God is pleased to work great things in them, and great things by them; and we may say, when the world scorns and imprisons Saints, as Christ said in another case, for which of the good works that God hath done in them do they imprison them? But they are apt to excuse themselves, as the Jews did to Christ, saying, It is not for thy good works, but because thou blasphemest: so they are apt to say, we do not oppose or imprison you for any good wrought in you, or done by you; but because you take upon you to declare the mind of God, and walk in this or that kind 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 souls) they think to cover themselves and their practices, 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 Wisdom is justified of her children. And so I come to the words of the text, which is a sweet affirmation; and we 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 sons of wisdom, Doct. and them only to justify wisdom. Luke 7.35. For the better understanding of this conclusion, I shall observe this method, First, To show you what is meant by wisdom. Secondly, What is meant by justifying. Thirdly, What is meant by wisdom's Children. Fourthly, The Reasons why none but wisdoms children can justify wisdom. Fifthly, The Use, and applycations. First, Of the first, What is meant by wisdom, and in that we shall observe two things, First, Who it is, that is so called. Secondly, The ground why he is so called. First, Who it is, that is so called; It is the Lord Jesus Christ, who is the son of God, the elect of God, Esa. 42.1. the delight of God, the express image of the Father, and he that calls himself Wisdom, Proverbs 8. and is so called Proverbs 9 The Reasons why he is so called are these. First, Reason 1 Because he is the fountain retaining wisdom for us, Matth. 11.27. Coll. 2.3. All the light and wisdom that is enjoyed by us, was first in Christ for us, and is but streams of that fountain, and beams of that body. Secondly, Reason 2 He is not only the fountain retaining wisdom for us, but the way to communicate wisdom to us, john 14.6. No man knows the Father; but him to whom the son reveals him, Mat. 11.27. and what ever the Father reveals to him, that he reveals to you, joh. 15.15. Thirdly, Reason 3 He may be called wisdom, in that he is the object of wisdom, 2 Cor. 3. last, looking upon him as in a glass, 2 Cor. 5.19. we see God in Christ, when once a soul is made wise by Christ, the object of his wisdom, is to understand the mystery of the Father, in Christ; for no other way is God as a father to be understood; and the truth is, when once the soul is enlightened by Christ, he is so employed in the understanding of that mystery in Christ, that all things besides Christ is clouded and out-gloryed by it: and so Christ is wisdom as he is the object of wisdom. Fourthly, He is wisdom, Reason 4 not only as the Fountain retaining, and the way causing, and the object in which wisdom is employed; but he is wisdom Essentially, for he is not only the cause of light in us, but he is the cause of life in that light; therefore the Apostle says, Gal. 2.20, Not I, but Christ lives in me: for when once Christ hath enlightened a soul, he is then the life of that light, Eph. 1.17, 18, 19 employing that soul in the understanding of Divine Love: And so much for the first thing: what is meant by wisdom. The second thing is, what is meant by Justification: And in that consider two things, First, How we are not to understand Justification. Secondly, How we are to understand it. How we are not to understand it; the word justify is taken many ways in scripture. First, Sometimes to make a thing just that was not so, and so God is said to justify the ungodly, Rom. 4.5. so wisdom's Children cannot justify wisdom. Secondly, Sometimes to present men and actions just, when they are not so, and this is the property of a wicked man, Prov. 17.15. who goes about to condemn the righteous, and justify the wicked; Esa. 5.23. neither of these ways can wisdoms Children justify wisdom. Luk. 16.15. Thirdly, But justifying in this place, is to acknowledge a thing Just, that is so; and so wisdom's Children are said to justify wisdom, by acknowledging that in him, which is proper to him: and so also wisdoms Children by conforming to him, do Justify or acknowledge the authority of the command given out by him, and by their speaking or declaring him, they do acknowledge or justify the excellency of the nature of him, or divine sweetness in him; and thus wisdom's Children do justify wisdom; not by adding anything to him, but by acknowledging what there is in him, or approving and owning what there is done by him: and so much of the second thing. The third thing is, what is meant by wisdom's Children. According to Scripture we are to understand them these two ways. First, Improperly, and so Relatively. Secondly, Properly, and so Really. First, Improperly, and so Relatively, so all men and women that are brought over to believe in him, are called sons and daughters, and so they are sons and daughters adopted, and that which gives them the denomination of Christians or Sons, is because they are elected in the election of Gods electing Christ, or Christianizing by Christ, that which makes Christ a Christ, makes Christians to be Christians, Christ signifies anointed, so that unction or anointing of Christ, gives Christ that denomination of being called Christ, so the name of Christ hath relation to, and flows from the anointing, and so that which gives a man or woman to be called a Christian, is the unction or anointing they receive from the holy one, 1 Joh. 2.20. Christ being one with the Deity, is the natural Son; Pet. 1.1, 4. we partaking of the Deity by him, Gal. 4.5. are adopted sons. But that which is properly the son of wisdom, or the son of Christ, is the anointing unction, or spirit which is within, which is not only caused by Christ, but is one with Christ; it is not another spirit, but the same spirit, Rom. 8.9.1 Joh. 4.13. and may properly be called wisdoms child, for these reasons, First, It is conceived in the womb of him. Secondly, It is brought forth by him. Thirdly, It is one with him. Fourthly, It lives by influences of him. Fifthly, It looks like him. For the first, It is conceived in the womb of him, which expression is metaphorically and not to be understood carnally, but spiritually, and I do express myself thus, because that all light, love, life and anointing, that is in time brought home to saints and revealed in saints was before time by God, Eph. 1.3, 4. conserved and laid up in Christ for saints, 2 Tim. 1.9.10. Secondly, It is brought forth by Christ; and so Christ is not only the fountain in which good is retained for us, but is also the way to communicate good to us; therefore he calls himself the way, joh. 14.6. he is the way to bring down the Father, and what is in the Father to us, and also to bring us up through himself to the Father, by his spirit, which knows God, and is known of God. Thirdly, It is one with Christ: Psal. 133. ●. The annointment which was poured out upon Aaron's head, and ran down to the skirts of his garments, held forth the anointing of Christ and Christians; the anointing that was upon the garments, was one with that which was upon the head, so that unction or anointing which is in us, Eph. 1.4, 5. is one with that unction or anointing of Christ: Christ is the public person elected by God, and all that are elected, are elected in his Elections; so Christ is the public person anointed by God; and all that are anointed, are anointed by Christ, and from the anointing of Christ, and not only as a thing caused by it, but as that which is one with it. Fourthly, it lives by influences and incomes of him: Every effect is maintained by the incomes of the first cause; that which is caused by a heat or light natural, cannot be maintained and carried on by a heat or light artificial: So that life in Saints which is produced by a sublime cause, or the springing forth of the Father through the Son, cannot be maintained and carried on by a sublunary and 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 oppress Saints with Thorns, and Christ deck them with crowns: 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. joh. 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 only 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 own beauty, Ezek. 16.14. and then he loves to behold his own beauty in a Saint's spirit; every thing loves its like; this is the cause of so much soul-feasting in a Saint's 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 justify wisdom, are these. First, Reason 1 None can so justify wisdom. but they which understand wisdom; joh. 15.21. but none understand wisdom but wisdoms sons, 1 john 3.1. therefore none but wisdoms sons can justify wisdom. It's true, that many may from the outward teaching of Christ; declare something of Christ; but they alone truly understand him, that live in him, and truly and really understand that excellency and divine sweetness that is proper to him; therefore they only can truly justify him. Secondly, Reason 2 Every effect is caused by a power suitable to its self, but no power is suitable to the acknowledging of the glorious excellency of Christ, but that which flows 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 fare 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: john 3.19. Darkness cannot justify Light; nor evil will not justify good; no more can the spirit of wicked men justify Christ; its true that light takes advantage by darkness for the further displaying of its own glory, but this is to honour itself 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 only proper to them that know, and have power from, and are one with wisdom, to justify wisdom; and so much for the reasons. The Use is of Information, Use to inform you of many things which will be drawn from the particular terms in the conclusion, and I shall draw them forth by way of brief conclusions or consectaries; every particular admitting of a particular consectary; 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 joh. 1.9.16 . Secondly, Consect. 2. None can truly understand the mystery of the Father, Mat. 11.27. but by the Son. john. 15.15. Or thus, The understanding of the Father, john 14.5. is the work of the Son. Thirdly, Consect 3. That soul that is made wise by Christ, Eph. 1.17, 18, 19 is employed in the understanding of the mystery 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 flows from Christ as Christ, the life of that light is Christ. I shall make use of these four conclusions-together: as thus, Use 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: john 14.6. There is no such ingratitude as this, for men not to return an acknowledgement to him from whence all flows: 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 ourselves, Ezek. 16.15, 16, 17. or to any thing else besides Christ, is, and will be taken unkindly by him. The second Use is of singular comfort to all saints; Use 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 behold of Christ: What can thy soul desire more? The mystery of the Father and the Son, john 14.7. is the object of thy eye; This is that which out-gloryeth all glory below itself; This supplies thee with all good, when all things depart from thee but itself: Those streams can never grow dry, whose fountain always flows forth to fill them; That heart can never be at alosse, who is always employed amongst, and in the enjoyment of eternal gains: 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 conveyance of light? Who can do it, if Christ causes, as the beginnings, so the increase of light in them? What if men darken expressions, and do what they can to cloud the Truth? Ezek. 34.15, 16. If Christ be the convayer of Truth, who can let? Therein rejoice. The next Use is an Use of Reproof to those who glory much in enjoying light from Christ, Use 3 and yet that light they do enjoy, doth not employ them in the Behold of, and in affection to the Lord Jesus; but rather use their parts as a way to cloud Christ, Ezek. 34.3, 4, 5. and scorn Christians; then honour Christ, and inform Christians, These men are not yet come to that mountain that makes the earth silent; they are not come to that glory, wisdom, and light, that is peaceable, meek, and teachable; jam. 3. 1●. but rather are possessed with the rough streams of their own fancy, which endeavours to condemn all that suits not with, and are not conformable to the will of themselves; far from the mind of Paul, who saith, If any man be otherwise minded, God will reveal it to him in due time: Phil, 3.15. But they endeavour rather with clubs and staves to make men conformable without light; then with meekness of Spirit to give forth light, and by that light to produce conformity. But no more of that thing. The next consectary arises from the second particular, Consect. what is meant by Justifying? I told you it was not to add any thing to Christ, or to present Christ in any way of glory or beauty that was not proper to him, and real in him: but it is to acknowledge that in him, which is proper to him; Thence observe, that Christ receives no additional glory by saints acknowledgements, job 22.2, 3. and 35.7. though Christ calls it a glory to him, when the glory in himself by saints is acknowledged, yet it adds nothing to him, but only doth acknowledge what before was in him. If so, Use 1 let this teach us, that the highest of our exaltings of Christ, is no ground for us to exalt ourselves, either in the room of, or with the Lord Jesus Christ; though its true, Christ cannot be exalted, Coloss. 3.4. but a saint is exalted too; 1 john 3. ●. but it is the very exaltation of Christ, that is a Saints exaltation, and nothing else; Therefore let this teach us, while we exalt him, to lie low before him, knowing that we give nothing to him, Eph. 3.7, 8. but what is his due; and do nothing before him, but what is our duty; which becomes a saint. Secondly, Use 2 This serves to reprove those that profess themselves sons of wisdom, and yet are so far from justifying wisdom, that they condemn wisdom, by setting up some power either above him, or else with him, that is not proper to him: this is the practice of most men in our days, who centre the authority of Christ in the power of creatures; and are so far from Justifying saints when they conform to Christ, that they censure saints in their conformity, by the name of Heretics, and Schismatics: But it's no new thing, the Popish Bishops in Queen mary's time, censured other ministers and Bishops that were more purely minded, and when those Bishops that suffered got power, they did the same to them that were more pure reformers: and what if those that were more pure Reformers than their persecutors, should get power, and persecute them that endeavour to walk more exactly than themselves? think it not strange, but remember that Wisdom is justified only of her children. The third Use is of Exhortation, Use 3 Is it so, that to justify wisdom is only to acknowledge that in him, which is proper to him? Let this exhort all those that profess themselves sons of Wisdom, to acknowledge that in Christ, which is proper to Christ; 1 Pet. 4.10, 11. and let this acknowledgement be both in your speaking and doing; john 15.14. speaking of him, and acknowledging what is in him; by conforming to him, to show the authority of him. What if men shall oppose, and powers resist? The sun gains most glory, when it meeteth with the darkest cloud: Christ never is advanced more by saints, then when men persecute and oppose saints for professing of him, light is most glorious in the darkest night, the purest gold shines most glorious amongst the filthiest dross, Cant. 2. ●. the Lily is most lovely when among Thorns; therefore saints should be so far from covering themselves, and clouding Christ in times of adversity, that they should rather profess him much the more, knowing its their duty to justify, and this is to justify, to acknowledge him, which they do by their declaring of him, Mat. 10.27. and conforming to him, and so much of that thing. The third thing I named to you was, what is meant by wisdoms children? I told you it is either taken Relatively, and so improperly; or Really, and so properly: Relatively, 1 john 3.2. and so all men and women possessed with Christ, and elected in Christ, Rom. 3.14. and called by Christ; in relation to that election, calling, and enjoyment, are called sons and daughters: But that which is properly the son of wisdom, and gives them the denomination of sons and daughters, is that unction, or spirit, or anointing within, which they receive from the holy one 1 Joh. 2.27. For as the anointing of Christ gives him the title of being called Christ, so saints being possessed with the unction, and spirit, and anointing of Christ, that gives them the title of being called Christians; Christ being one with the Deity, is the natural Son, we through him partaking of the Deity, are the adopted sons; our sonship is in relation to, and flows from this spirit and unction that is in us: and I told you this may be called wisdoms child, or son, for these reasons. First, It's conceived in the womb of him. Secondly, It's brought forth by him. Thirdly, It's one with him. Fourthly, It lives by influences of him. Lastly, It looks like him. From these five, observe these five consectaries. First, That the womb of Christ is a magazine of grace and glory; Consect. 1. I told you the word is a metaphorical expression, and must not be understood carnally, but spiritually; by the womb of Christ, I mean the bosom of the son, 2 Tim. 1, 9 in which the father conceives all good for saints: Mat. 3.17. and I call it a magazine, john 1.16. because all flows from him; and all must, and is to be returned to him; a magazine, because there is not only a few, Col. 1.19. but varieties of all glories, and treasures for the sons of men, as power, wisdom, strength, love, and light, and all other good. If this be so, the use is first, Use To show that a saints portion by Christ, is a hidden Treasure: streams may be measured, 1 joh. 2, ●. but fountains cannot be comprehended: 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 only to have a handful, 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 storms or clouds soever arise over us, there is enough strength in the beautiful beams of the glorious son to expel it: not only a supply for some, but for all; for Christ is a magazine. And secondly, this should comfort us, not only at sometimes, but at all times: a Magazine that stands open; That is so far from being gamed by entreaties, that he entreats and allures us, Zech. 13.1. and in those allure he gains us to himself: 2 Cor. 5.20. methinks saints that are thus enriched, should never be sad: what canst thou desire more than varieties of all things? what portion is better than that, where there is a want of nothing? If this be so, let the next Use be an Use of Exhortation, first to saints, and then to the world. First to saints, Use 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 returns 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 compass 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 practice 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 proceed against saints, wherein you think by your endeavours to crush, Acts 4.18. and so overcome the practice and cheerful proceed of saints, Acts 5.18, 28. in the acknowledgement of Christ, you are much mistaken: when did the Israelites increase more, than 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 than themselves in reforming, gain by it, or were they lost in it? when the Church of Jerusalem was most persecuted, the Gospel most flourished: and what think you, will truth appear less or more glorious by your opposings? sin rises most violent, when most bound up by a law; what then will virtue do, which cannot be destroyed by any power or law, but are maintained and fed by a power and law suitable to itself? cease therefore your opposings, remembering 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 only 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 returns of us to God; God hath no way nor Conduit to convey life, light, and love to the sons of men, but by his Son. If so, Use 1 This may teach us, first to admire God in all his proceed: He hath not only a choice place to lay up light and life for us, but a choice 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 approaching to them, and their approaching to God, by the world's oppositions; It's a vain conception, Rom. ●. 38, 39 who can intercept the Father, who works in the Son. Secondly, Use 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 ways; for those other ways I name them not, only speak a word to your ignorant legalists, who seek consolation and refreshment of spirit by some other way than 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. ●0. 10, 11. and compass yourselves about with sparks: God owns no way but his Son, Therefore joy in him, and power to conform to him, you must expect only 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 Unction in Saints, and the Spirit and Unction in Christ, is not two, but One Spirit; Rom 8.9.1 John 4.13. That anointing that was poured upon Aaron's 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, Use This may inform us first, of what a noble heroic 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, remembering 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 inferior 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 proceed towards Christ, Mat. 10.28. is beggarly: Acts 4.19. doth Christ our beloved, come leaping over the hills, and skipping over the mountains? and shall saints stumble at a straw? It's not commendable. And as in your undaunted spirits, so in your unspotted lives, as saints ought not to bow down to powers sinful, 1 john 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 be employed in a higher enjoyment, and things of a more noble nature, then in transgressing the law of their God. The Apostle saith, How shall we that are dead to sin, live any longer therein? And their being dead to sin, was through Grace abounding: Rom. 6.2. and shall the grace abounding towards us, and in us, not kill sin, but rather give us liberty to sin? God forbidden: let it never be said, there is a man of liberty by Christ, and yet walks loosely 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 skilled in the weight and worth of a saints spirit, they would never slight it; and were they well skilled in the understanding of the nobleness and heroickness in the spirits of saints, they would never seek to daunt it: As oil feeds the flames, so doth opposition cause grace to advance itself: 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 heroic then to be hindered in their proceed towards Christ by any scorns and derisions given out by you, Acts 4.20. and so much of that conclusion. The next consectary arises from the fourth thing, Consect. 4. It lives by influences of him. john 15.5. Thence observe, That all souls made one with Christ, john 14. 1●. lives alone by incomes of Christ. Every thing is maintained by the incomes 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 distilings of divine loves, which are distilled by God's secret expostulations with saints spirits. But in this I pray give me leave to tell you, that there are some secret ways 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 rejoicing in some thing which they conceive is Jesus Christ, and that it flows from secret incoms of Christ, which is nothing less: And this is that which makes people to be so full of joy, as those that heard the Doctrine of John, john 5.35. and afterwards lose all, and are nothing at all. But for the better unfolding of myself, let me a little discover what I mean by those secret incoms that refresh men's spirits, that seem to be true, and yet are false; I shall present to you these three. First, The apprehension in a man's spirit, apprehending a sutableness betwixt an Act, Mat. 19.20. and a Rule; This is proper only to Legalists, Luke 18.31, 12. who have rejoicing, 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 rejoice when we conform to the will of Christ? I answer, It's one thing to rejoice in an act, and another thing to draw our joy from an act: It's one thing to rejoice in our suitable 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 only 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 only are joyful when they see they act suitable to a Rule, and they draw their joy from that sutableness, which appears in this, that if their sutableness flag, 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 profess themselves to be possessed with a higher light, even the light of the mystery 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 lieth here, they only have refresh from understanding the largeness of their apprehensions, Glorying in their own wisdom. jor. 9.23. and not from the thing apprehended; They only have gained light in knowing truth, as they conceive, and therein rejoice: but their joy is in their bare apprehending, and not in their living in the glory of what is apprehended; These men's condition is more desperate than 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 near to the refresh of saints, which they enjoy from the incoms of Christ purely: for they enjoy 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 behold of the wisdom of the Father in the Son. But so much of that thing. Thirdly, Men may have false incoms not only 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 rejoice in, and draw their joy from their apprehension, but also the object apprehended; as thus, when they rejoice only in the Newness of the Object, and not the excellency of the nature of it: Many men rejoiced not only 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 rejoiced in; And these are they which the Lord speaks of Ezek. 33.32. where he tells Ezekiel, 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 john to the Jews: Now then herein is a great deceit in the heart of men, john 5.35. they may be wrapped up and ravished with, not only 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 flags 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 man's hand, though it runs violently at first, yet afterwards more soberly, and a great deal more sure: So saints may be carried on with a great deal of violence at first, because they are carried on, as from the excellency of the Nature of, so from the Newness of the Object apprehended; but the apprehension of the Newness in a sense doth cease: but the excellency of the Nature of the thing apprehended and enjoyed, doth not cease, but increase daily. Now therefore consider (dear friends) Have ye refresh and soul revivings, are they false or true? are they such as are proper only 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 signs or symptoms there may be to discover this pure, and true incomes of Christ, which is the cause of refreshments in saints from all other. I answer, These incomes where they are, try all things, and cannot be made manifest by any thing without itself: though it doth show itself in things, yet those things doth not manifest it to us, or to the spirit where it dwells: though itself manifests itself by those things to others: But to us it doth manifest the truth of itself, and the truth of those things that flow from it: though its true that all souls that enjoy such incomes, are always carried out to lie low before God, with sweet heart endeering to God, and with a sweet upright walking before God; yet they do not know these incomes by first knowing the truth of these effects, but they know the truth of both from itself: In a word, whosoever enjoys these refresh, finds this thing that I now speak of: wheresoever Christ comes in, self goes out, though self appears more than ever, and stirs with more motion than 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 fullness. But I say no more, Only the Lord give us to understand this, That souls possessed with Christ, only live by influences of Christ. The Use is to inform us of the folly of men, Use 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 know not of; Remember that Christ communicates light and life in a hidden way; There are secret distilings of Christ's love, that is full of power, which produceth more life, than your threaten and scorns can produce death: Their bottle of oil, and their barrel of meal in the use of it increases daily: endeavour ye (o men) to detract from it; it's Christ's way to communicate to it; If you endeavour to empty, and Christ fill, who (think you) will be weary first? and betwixt both who is he that gains? It's a poor soul 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 son like unto himself; The Unction and Spirit in Saints is of Christ, It's one with Christ, It lives by Christ, It looks 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 he whom my soul loves? and Christ calls out (Cant. 2.) Let me hear thy voice, Let me see thy Countenance, for sweet is thy voice, Use and thy countenance comely. 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 behold of Christ, and are now oppressed in the behold holdings of Saints: doth the beams oppress you, and will the body refresh you? Is the streams a scorn, and shall the fountain be a delight? It's a strange thing, john saith (1 joh. 4.20. (He that loveth not his brother whom he hath seen, how can he love God, whom 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 general; But I shall say only thus much, Wisdom is justified of her Children: Let Saints expect that Christ should be justified by no other: Let them not think it strange, ● Pet. 4.12. if they be condemned by all others: The Pharisees cannot own Truth, neither in john 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.