so called It is the Lord Jesus Christ who is the sonne of God the elect of God Esa 42.1 the delight of God the expresse image of the Father and hee that calls himselfe Wisedome Proverbs 8. and is so called Proverbs 9. The Reasons why he is so called are these First Reason 1 Because he is the fountaine retaining wisedome for us Matth. 11.27 Coll. 2.3 All the light and wisedome 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 onely the fountaine retaining wisedome for us but the way to communicate wisedome to us Iohn 14.6 No man knovves the Father but him to vvhom the sonne reveals him Mat. 11.27 and vvhat ever the Father reveals to him that he reveals to you Ioh. 15.15 Thirdly Reason 3 He may be called wisedom in that hee is the object of wisedome 2 Cor. 3. last looking upon him as in a glasse 2 Cor. 5.19 vve savv God in Christ when once a soule is made wise by Christ the object of his wisedome is to understand the mistery of the Father in Christ for no other way is God as a father to bee understood and the truth is when once the soule is enlightned by Christ hee is so imployed in the understanding of that mystery in Christ that all things besides Christ is clouded and out-gloryed by it and so Christ is wisedom as hee is the object of wisedom Fourthly He is wisedome Reason 4 not only as the Fountain retaining and the way causing and the object in which wisedom is imployed but hee is wisedome Essentially for he is not onely the cause of light in us but he is the cause of life in that light therefore the Apostle sayes Gal. 2.20 Not I but Christ lives in me for when once Christ hath enlightned a soule he is then the life of that light Eph. 1.17 18 19. imploying that soule in the understanding of Divine Love And so much for the first thing what is meant by wisedome 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 wee are not to understand it the word Iustifie is taken many wayes in scripture First Sometimes to make a thing just that was not so and so God is said to justifie the ungodly Rom. 4.5 so wisedomes Children cannot justifie wisedome 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 vvho goes about to condemne the righteous and justifie the vvicked Esa 5.23 neither of these waies can wisedomes Children justifie wisedome Luk. 16.15 Thirdly But Iustifying in this place is to acknowledge a thing Just that is so and so wisedomes Children are said to justifie wisedome by acknowledging that in him which is proper to him and so also wisedoms Children by conforming to him doe Justifie or acknowledge the authoritie of the command given out by him and by their speaking or declaring him they doe acknowledge or justifie the excellency of the nature of him or divine sweetnesse in him and thus wisedomes Children doe justifie wisedome 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 wisedomes Children According to Scripture wee are to understand them these two waies 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 beleeve in him are called sonnes and daughters and so they are sonnes and daughters adopted and that which gives them the denomination of Christians or Sonnes 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 bee Christians Christ signifies annointed so that unction or annointing of Christ gives Christ that denomination of being called Christ so the name of Christ hath relation to and flowes from the annointing and so that which gives a man or woman to be called a Christian is the unction or annointing they receive from the holy one 1 Joh. 2.20 Christ being one with the Deitie is the naturall Sonne Pet. 1.1 4. we partaking of the Deitie by him Gal. 4.5 are adopted sons But that which is properly the son of wisedome or the sonne of Christ is the anointing unction or spirit which is within which is not onely 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 wisedomes childe 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 bee understood carnally but spiritually and I doe expresse my selfe thus because that all light love life and annointing 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 onely the fountaine in which good is retained for us but is also the way to communicate good to us therefore hee calls himselfe the way Ioh. 14.6 he is the way to bring downe the Father and what is in the Father to us and also to bring us up through himselfe to the Father by his spirit which knowes God and is known of God Thirdly It is one with Christ Psal 133. â— The annointment which was poured out upon Aarons head and ran downe to the skirts of his garments held forth the annointing of Christ and Christians the annointing that was upon the garments was one with that which was upon the head so that unction or annointing which is in us Eph. 1.4 5. is one with that unction or annointing of Christ Christ is the publicke person elected by God and all that are elected are elected in his Elections so Christ is the publicke person annointed by God and all that are anointed are anointed by Christ and from the anointing of Christ and not onely 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 in-comes 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
every beame is like its own Body So it is here that Love that is in a saint to Christ it is but a Sonne 1 Ioh. 4.9.10 it is but a fruit of the Love that is in Christ to us The love that is in a saint is not onely begot by him but it really flowes from him as one with him And what you may say of Love you may say of all that is considered in the heart of a saint as a saint Insomuch that if you should call the love that is in a saint to Christ Choice Love you could neither wrong a saint nor Christ in that thing Dearest friends Behold in this a great wonder Christ in the givings out of himselfe to us requires returnes of himselfe in an acknowledgement of so great a priviledge But behold all the returnes in us to Christ flowes from Christ as the originall Fountaine and Well-head of all those streames And so much of this fourth thing They look like him And now I have done with unfolding the termes of the second Doctrine to you which was that Christs Church is Christs Garden Vse of Information The first Vse is a Vse of Information to informe us of many Truths which I shall draw from the Proposition or Conclusion and that shall be in drawing severall Consectaries from the particulars in every terme Onely the first terme viz. what I meant by the Church of Christ I have at large handled it already and therefore I shall speak no more of that at this time But I shall come to draw Consectaries from the second and third things First From the second Why the Church of Christ is called a Garden And I gave you four Reasons why it may fitly be called a Garden First Because it is inclosed Secondly Because there is more speciall fruit there then else where Thirdly Because there is more care taken of it and watchfullnesse over it Fourthly Because Christ takes more Content and Delight in it then elsewhere From thence observe these four Consectaries First From the first thing Consect 1. That Christs Church may fitly bee called a Garden Because it is inclosed From thence observe this Consectarie That Christs Church is not a scattered confused but an inclosed Company It is the property of idle shepherds to let their sheepe goe scattered up and downe not knowing them nor them knowing him But the Lord Christ taketh care to inclose his Garden within the limits of that Light Life and Glory that maketh known himselfe to them and them to himselfe Ioh. 10.14 that wheresoever a Saint is he is still inclosed by Christ hee is not without the Pale but hee is still within the borders of the limits of that strong wall Esa 26.5 And therefore wee may say here as Christ saith Cant. 4.12 A Garden inclosed is my sister my spouse What this inclosure is in the fellowship of the Saints in any sence at this time I shall not speak having spoke so largely to this before But this I am sure of That Christs Church is an inclosed Garden Wee might in the way of Vse of this Consectarie come a little to parralell the Church of England with the Church of Christ Vse And whether that bee an inclosed Garden or a confused wildernesse I leave to you to judge For looke upon the Church of England as a National Church so considered it is that which rather breeds and bringeth forth that which opposeth and endeavours to destroy the Church of Christ the Lillies of Christ then any waies lookes with a face like Christ himselfe And what we may say of a Nationall Church we may say the same of a Parochiall Church But I shall say no more of that thing but only this That Christs Church is an inclosed Garden The Second Consectarie is drawne from the second thing Consect 2. which was this That the Church of Christ may fitly bee called a Garden because there is more speciall fruit there then else-where Thence observe this Consectarie That the fruits in a Saint placed thereby Jesus Christ They are choice fruits The highest title that Christ can give them he gives to them There is no excellent spices no wines no fruits but Christ takes up to expresse the glory and excellency and beauty of those fruits that grow and live in a Saint I say here as I said before There is common fruits in common fields but your choice fruits are in your Gardens Men go to refresh their spirits with a sight of Lillies and Roses and other choice fruits in enclosed Gardens Behold if you would looke upon the choice Lillies of Love The Rose of Sharan Looke what is planted and placed in the heart of saints there is the Rose of Sharan there dwells the Lilly of the Valleys Cant. 2.1 even Christ in them Ioh. 14.17.20 And all the fruit of love thankfullnesse or acknowledgement in Praying or speaking to or of Jesus Christ it flowes from Christ as dwelling in them and therefore must needs bee a choice fruit Truely it sads my spirit to see that in these dayes when there is so much light Copper should goe for the purest Gold My meaning is That common borrowed Religions should be owned as the Religion that Christ himselfe ownes But I shall not at this time largely expresse my selfe in this thing Onely thus much take notice of That there is a Religion considered onely in reference to Reason A Religion in reference to a Law without and not a Law and Love within A Religion in reference to a Letter when men endeavour by the strength of Religion to finde out the spirit and there Religion is not produced by beeing found out by the spirit it selfe and that causeth all the confusion that is now-a-dayes in the world for if reason goes to trade with law and letter it converts both law and letter into no higher glory then into the light of it self and all the fruit that is in such a mans spirit considered in every act of Religion it is poore it is beggarly it is low it is legall it is but a Religion in the letter and not in the spirit If you aske me Why I call this a Religion Quest. I Answer I call it so in reference to man Answ and not to God If you aske me what I mean by a Religion in reference to Reason Law Quest. and Letter Answ 1 What Religion in referrence to Reason is In a word I Answer thus first For that Religion which is in reference to Reason It is when Reason is the highest Light that a man enjoyeth and that Reason is put forth as in directing men so in convicting when men vary from that direction through the power of which there is wrought a certaine conformitie to the light of it selfe And this is that which some men looke upon as Religion which is meere Civilitie 2. What Religion in referrence to a Law without and not within is Secondly for that Religion
which is in referrence to a Law without and not answering to a Law and a power of Love within It is when men have not onely the light of Reason but convictions from the light of a Law which sets men at work not rightly understanding this Law without from the power and spirit of a Law within Rom. 3.2 they in conforming to it to seeke good by it they onely worke in a low legall way seeking life by working and not to acknowledge life in their working This is such a Religion that men who live in it may fall from it But those Saints who act in Religious acts sutable to Christ the Law is written in them that is a Rule for them and the Law that regulates them in an act is the Spirit and Life and Power of the act and so Christ is All in all 3. What Religion in referrence to a Letter is Thirdly For that Religion which is in referrence to a Letter It is only when men by the strength of Reason trade with the Letter to finde out the spirit and the Spirit doth not trade with their spirits And the truth is this kinde of way of eyeing Truth admits of strange constructions that vary from Truth and that is the cause why one man is Legall and another man seemes to be Evangelicall but it is only in the notion and not in the power If you aske me then Quest. Wherein is the difference between a Saint and them Answ My Answer is That Saints understand the Letter from the Spirit Iohn 14.26 But the other goe about to apprehend the Spirit onely from the Letter And in so acting they act in a Region below that Divine glory that lives in the minde of the Spirit Rom. 8.27 And herein doth the priviledge of the Saints transcend the apprehension of all men that doe not enjoy it the saints are comprehended in the Spiritualitie of the Letter while they understand the Letter The Spirit preacheth Divinitie within and that makes them understand Divinity without But no man knowes this but he that doth enjoy it What then shall wee thinke of those men that say No man can declare the minde of God but hee that knowes the Originall If by the Originall they mean the Originall in the Letter Wade as farre as you can in that Fountaine you are but still in the Letter But if you speak truely of the Originall I say No man can preach or declare God till hee knowes the Originall But then we must know what the Originall of the Letter is It is the Spirit If you aske mee Quest. What is the Originall of the Breathings of the Spirit I tell you Answ It is the heart of Jesus Therefore hee knowes God from God hee knowes Truth from the Originall And hee that knowes Christ in the enjoyment of Christ hee knowes the Originall and the Originall knowes him If you Object Object and say This is but a poore ground for men to dwell upon I Answer Ansvv I had rather have Gods promise to bee my ground in teaching mee by his Spirit then my labouring in the Letter to understand the Spirit But I shall say no more of this But the Lord teach us from himself Onely in the way of Vse Vse Let mee speak a word to you Many of you seem to have Religious actions performed by you I desire wee may take notice from what fountaine these streames flow Is Reason the deepest Fountaine Is a Law without the Well-head Is the Letter the highest Region Poore Soule Thou tradest too low to live like a Saint I tell thee though the world scoffs at Truth in the Spirituallity Owne Truth in the Spirit and thou shalt understand Truth in the Letter But wee can never owne Truth in the Spirit till the Truth in the Spirit ownes us But Behold a wonder The fruits in a saint and acts of Religion here upon the earth the head of them is as high as Heaven The Originall of the apprehensions of saints is as high as spirituall as glorious as the Heart of Christ And so much of this thing Onely one word of Vse more from the Consectarie Vse 2 To inform us what to thinke of those men that professe themselves to be the Garden of Christ and yet bring forth thornes instead of Figgs and Bryars instead of Lillies Vnsavory speeches Vnsutable carryages doth not become a saint Who Thou who dwellest in the heart of Christ Canst thou sinne against him It cannot bee Truely sinne is unsutable in any man but in a saint sinne lookes out of measure sinfull And I know the knowledge of Love within tyes more then a Lavv without Let it so appeare in all your carriages yee Sonnes of Love But I say noe more of this thing The third Consectarie ariseth from the third thing Consect 3. which was this That the church of Christ may fitly be called a garden because there is more special care taken of them and watchfulnes over them then of other places as you may see Esa 27. From thence observe this Consectary That you that are Christs you are under his special protection All in a sence may bee said to stand by him and receive good from him But you in a more especiall manner His eye is over you His heart is with you His thoughts of good runne out for you there is nothing that doth befall you that can take you from under the care of Christ All afflictions in words in actions from the men of the world are ordered by Christ as a potion in which potion there are the sweet ingredients of his owne Loves This should teach us First Vse 1 To avoid all carnall and corrupt care for our selves casting all our cares upon him that careth for us 1 Pet. 5.7 Matth. 6.25 Phil. 4.6 Truely friends Care in the use of meanes and not caring for the successe but leaving that to God takes away the burthen and Labour of all undertakings ôh how may a Saint live His life is without Care I meane not the care in use of meanes but in the successe of meanes which alone belongs to Jesus Christ Secondly Vse 2 This should teach us not to feare the secret and cunning plottings and contrivings of all wilde Boars and Foxes who endeavour to undermine and weary the flock of Christ Know this Christs care is for you his eye is over you Cant. 8.3 his Arme of love is under you he takes care so as to undertake for you to engage with you so as to get the victory Nay 1 Cor. 15.57 it s got already for you therefore wee are said to bee more then Conquerours Rom. 8.37 Oh! What need a Saint fear who stands by a conquering strength whose strength is an eternall Christ Thirdly Vse 3 This should teach us to be resolute without feare in the way of Christ a King 6.16 for hee that is with us is more then they that are against us Oh friends
Endeavour not to worke out your safety by policie neglecting duty but leave all your safety to him who is your life being resolute in your duty What if men oppose If God command let us go on What if men contrive If Christ take care let us not draw back You are Christs Garden hee watcheth over you night and day There may some Foxes rise up but see what Christ saith Cant. 2.15 Take us the Foxes the little Foxes that spoile the Vines for our Vines have tender grapes But I say no more of that thing The fourth Consectarie is raised from the last thing wherein Christs Church may fitly bee called a Garden Consect 4. which was That Christ takes great delight in it and content in the injoyment of it From thence observe this Consectarie That Christs delight or the delight of Christ is in and with the heart of Saints This same is not a new thing but that which of old was declared concerning Christ Prov. 8.31 Rejoycing in the habitable part of the earth and my delights were with the sonnes of men What Christ saith of himselfe before wee were hee expresseth severall times since wee are by him brought home to him Christ loves us and delights so to do Christ lives in us it s his content to be there Christ carries out our spirits in love to answer love Christ delights to see the returnes of his own Beames the fruits of his own love the effects of his owne power It is the joy of a Saint to dwell with Christ and it is no lesse but the joy and content of Christ to live with a saint Where a saint is Iohn 17.22 Christ must bee for they are one Where Christ is the saint must bee that they may behold his glory Christ came downe to make out his highnes through the lownesse of the flesh â— Cor. 8.9 that he might draw us up above the flesh into the glory of the spirit This was the work of Christ to which he was designed by God the Father and thus to do was his meat and drinke Hee takes such delight in them that hee will not nor cannot with-hold any good from them what God gives to Christ Christ gives to a saint as a fruit of his love to them in whom his soule delights The Vse of this may bee Vse 1 First To refresh our spirits what greater refreshment can a soule have then to bee delighted in by him whom his soule loves Christs love transcends yours his delight in you transcends your apprehensions Oh that we could alwaies be ravished with his loves Certainly Friends were we taken up more in this Fountain we should not bee troubled though the streames grow dry What if outward relation faile and externall accomodations cease Christ lives and in that hee lives you shall live also Joh. 14.19 Truely friends There is more in a pound then can be in a penny more in a pearle then can be in both why then should you be cast down Though the creatures frowne Christ smiles It s not much trouble to a woman espoused to a man though other men withdraw themselves if her husbands love continue Oh that it could be so amongst the Saints Secondly Vse 2 This should heighten our spirits to live at a higher rate then now we doe Vpon no lower principles then the loves and delights of Christ And the truth is friends we should live more upon Christs delighting and loving us then upon our delighting and loving Christ One is the streame and the other the Fountaine One is but the fruit the other the cause Nay it is that unchangeable foundation that standeth firme as well to raise us when wee fall as to comfort us when wee stand Thirdly Vse 3 If Christ delight in us It is but reason we should delight in him Christ in the givings out of his love to his spouse calls for love It is all Christ calls for and the truth is it is but the fruit of his owne Vine Deny him not his owne Did Christ become low to make us high or did he appeare in the lownesse of the flesh to make out the heighth and glory of the spirit that through that highnesse wee might bee made high Oh you that are thus made high by him My desire is That you would willingly bee made low for him Mee thinks the still streames of Christs smiles should carry us cheerefully through the worlds frownes But I shall say no more of this Vse nor of this Consectarie The other Consectaries do arise from the third particular and that was How Christs Church appeares to bee Christs Garden And that appeares from these foure Considerations First It is planted by him Consect 1. Secondly It is inclosed in him Thirdly It is made fruitfull through the enjoyments of him Fourthly It lookes like him First It is planted by him From thence observe this Consectarie That Christs Church is Christs plant And that this is a truth I have proved already But the Vses that we are to make of this truth are these First Vse 1 What shall we thinke of those that goe to plant Churches and not by Christ but rather by the power of a Civil Law which Lawes admits of alteration and therefore so often as they are altered the Church must bee new planted And secondly They are onely lawes that can reach the flesh and not the spirit therefore not fit to plant a spirituall plant as a choice piece for Jesus Christ Therefore let all such as endeavour thus to do take heed what they doe for in their going about thus to resemble Christ they will make themselves obnoxious to men and to Christ and expose themselves to the exercise of the Kingly power of Christ whose office alone it is to plant his Chruch In the second place Vse 2 This teacheth us the folly of those men that goe about to pull up Christs plants Let us consider what they doe first They goe about that which is impossible to be done for can any disanull or make void the worke of Christ It is impossible Therefore in so doing they will in the close render themselves not wise but fooles Besides In these their actings they act against Christ in going about to unplant Christs plants And when the Lord saith Psal 105.15 Touch not mine annointed this is also intended as well as immediate oppositions against Christ for a saint is Gods annointed as well as Christ 2 Cor. 1.21 In the third place Vse 3 This should comfort all the saints It is impossible for that tree to be made barren which Christ planteth especially which hee planteth by the rivers of water You are planted in the heart of Christ and those sweet streames of eternall glory that runs forth from God to us through Christ are the watering streams And what if the son of persecution without looks upon you the Sonne of righteousnesse lives in you Malec 4.2 which brings healings for you But I shall
say no more of this thing The next Consectarie doth arise from the second thing Consect 2. VVhy the Church of Christ is called Christs Garden which was Because they are inclosed in him From thence observe this Consectarie That it is the priviledge of the Saints not onely to be of but actually and really to live in Jesus Christ This I have spoken largely of already But that which we may learne from this is First To teach us what the reason is Vse 1 why few men understand the life of a Saint It is Because they goe to understand it where it is not Every thing is understood rightly when it is understood in that Element where it lives It is impossible for men that live below Christ to understand the glory of that life that saints enjoy in Christ It is high it is glorious it is full of misterious wonders their life is in Christ their life is very Christ Iohn 14.6 their life is caused by Christ their life is hid with God in Christ Col. 3.3 All this sheweth that it is a high and glorious mistery Therefore this should teach you not to wonder though men speak so darkely of it and have so little affection to it It cannot be that the Earthly as Earthly should owne the Heavenly It cannot bee that those that are in the flesh as in the flesh should owne the spirit But when I speak thus of the flesh I doe not onely meane that which men commonly call the flesh but that which the Apostle intendeth by flesh when he saith We knew Christ after the flesh but now know wee him so no more â— Cor. 5.16 Now Dearest friends VVhat need you care or be troubled though they that are after the flesh persecute you that are after the spirit See what the Apostle saith Gal. 4.29 For as then he that was after the flesh persecuted him that was after the Spirit even so it is now But I shall say no more of that thing but only this In the midst of all trouble consider that you are wrapt up above all trouble in the inclosure of him who is your life The third Consectary doth arise from the third particular Consect 3. why the Church of Christ is called Christs Garden which was because they bring forth fruit through the enjoyments of him From whence observe this Consectary That in-comes from Christ is the cause of our bringing forth fruit to Christ Every effect is produced by a cause sutable to it selfe All our loves longings desirings and gaspings after Jesus Christ is not a Cause but a fruit of Christ as the onely cause The Vse of this is Vse 1 First Deare friends Look not upon your desires and your loves as causing Christ to come into your spirits but as that which flowes from Christ being already in you And therefore what shall wee think of those men who without Christ seeke in their prayings lovings and longings to gaine a Christ Deare Soule know Christ is taken with nothing but what lookes like himselfe and nothing lookes like him but what is produced by him Secondly Vse 2 This should also teach us to owne things as Christ ownes them He ownes that love longing and desire in us that flowes from himselfe And so ought wee Thirdly Vse 3 This should teach us to give Christ the glory Ioh. 15.4 as of our priviledges in him so also of all the duty wee performe to him Gal. 5.22 beeing but fruits of in-comes from him Fourthly Vse 4 This informes us what a priviledge it is to performe duties to Christ when as they flow from an enjoyment of Christ Eph. 1.5 6. first There is a certaine acceptance with him for he cannot chuse but love and like the returnes of his owne love Besides it is a priviledge in this That we are not to carry the power of duty Luke 4.32.36 but the power of duty carries us to it selfe How easie must that command be when the party commanding is the party performing By this not onely you but all may see how sweetly how Evangelically how heavenly those Soules act that act from an enjoyment of Christ Eph. 1.19 3.20 they doe not only act to but in the power of Christ they doe not only act to heaven but from the power of heaven In the last place Vse 5 This may inform us when the time is of a saints fruitfullnesse and of a saints barrennesse If Christ with-hold his displayings of love life and glory in us so farre there is a cessation of heavenly actings by us and this is a Saints barren time And when Christ is pleased to bring downe the discoveries of the hidden mysteries of Divine glory to raise up a poore spirit into the glory of it selfe It no sooner sees but it doth conceive it no sooner lookes but it presently loves and as it loves so it longs for a perfection of enjoyment of the thing beloved But I say no more of this Vse nor of this Consectarie The last Consectarie doth arise from the last thing Consect 4. Why the Church of Christ is called Christs Garden which was Because they looke like him From thence observe this Consectarie That a saint as a saint as he is of 1 Ioh. 4.17 so also he looks like Jesus Christ VVould you see the face not of the earthly Adam but of him that is from heaven VVould you see his heart VVould you see the glorious earnings of the eternall bowells of love and sweetnesse You may read this in the heart of a saint who is sprinckled enriched and garnished with these sweet beames of these Divine loves even the heart of Jesus The Vse of this may be Vse 1 first To shew us the strange conceit of some men who say they love the heart of Christ and yet love not the spirit of saints Poor soule thou mayest love the heart of Christ in the flesh â— Cor. 3.26 but not in the spirit if thou dost not love the spirit of saints God gave downe the highnesse of his glory â— Ioh. 4.7.8 and the mistery of his love in the comming of Christ to us the image and likenesse of his glory was given to the saints by the commings in of Christ in them You may read the first Adam in the heart of every carnall man you may read also the second Adam in the heart of the spirituall man VVast thou ever wrapt up into those hidden treasures I mean the Bosome of Christ Didst thou there read his Name and Nature Look and behold Is not the like in a saint How can you sleight condemne and judge him that loves and lookes like Christ The second Vse of this Vse 2 is to saints Is it of you I speake that looke like Christ As your heart doth represent Christ spiritually in the spirit Phil. 1.27 1 Pet. 1.15.2.11 so let your actions present Christ glorious and lovely ourwardly amongst men It is the
transitory thing for that soul which Christ hath spread his skirt of love over and revealed his Son in is of a more noble life then for the glory and smiles of creatures to maintain Does creatures frown if Christ smiles the heart lives Psal 4.6.7 17.14 12 Does creature oppresse Saints with Thornes and Christ deck them with crownes a Saints spirit cannot die the reason is because Saints though they live in the world yet they live by influences of that love and light which the world is not capable of 1 Cor. 2 11 14. nor by all their opposition can cause an obstruction in Ioh. 16.33 Habacuk 3.16 17. Fifthly It looks like him Adam begat a son like unto himself so that child or son of Wisdom which is in the heart of Saints looks like Jesus Christ and as Christ is the Image of the Father Hebr. 1.2 this is the Image of the Son 1 Cor. 15.49 and thus Saints are said not onely to bear the Image of the Earthly but likewise of the Heavenly this is the cause why Christ delights to behold the face of Saints Cant. 2.14 and a Saint loves to behold the face of Christ Can. 6 12. Christ beautifies a Saint with his owne beauty Ezek. 16.14 and then he loves to behold his owne beauty in a Saints spirit every thing loves its like this is the cause of so much soul-feasting in a Saints spirit even this they are beheld by Christ and are employed in the beholding of Christ and so much of this thing what is meant by wisdoms children Now the reason why none but wisdoms children can justifie wisdom are these First Reason 1 None can so justifie wisdom but they which understand wisdom Ioh. 15.21 but none understand wisdom but wisdoms sons 1 Iohn 3.1 therefore none but wisdoms sons can justifie wisdom It s true that many may from the outward teaching of Christ declare somthing of Christ but they alone truly understand him that live in him and truly and really understand that excellency and divine sweetnesse that is proper to him therefore they onely can truly justifie him Secondly Reason 2 Every effect is caused by a power sutable to its self but no power is sutable to the acknowledging of the glorious excellency of Christ but that which flowes from and is really one with the spirit of Jesus the truth is the glories of Christ are too high for spirits that live at a distance from Christ to acknowledge and that is the cause why the men of the world are so farre from justifying that they condemn Christ though not under the notion of his name yet it is his name both in himself and saints that the world condemns Thirdly All other spirits beside the spirit of Saints is so far from being capable of justifying that they are altogether condemners of that Light which is come into the World Iohn 3.19 Darknesse cannot justifie Light nor evil will not justifie good no more can the spirit of wicked men justifie Christ its true that light takes advantage by darknesse for the further displaying of its owne glory but this is to honour it self by it and not to receive honour from it so Jesus Christ in the glorious displayings of life and love takes an advantage even of wicked men leaving of them without excuse but it s onely proper to them that know and have power from and are one with wisdom to justifie wisdom and so much for the reasons The Vse is of Information Vse to inform you of many things which will be drawn from the particular termes in the conclusion and I shall draw them forth by way of brief conclusions or consectaries every particular admitting of a particular consectarie as thus First I told you what wisdom was It 's Christ And why he is called Wisdom He may be so called under these considerations First He is the Fountain retaining Secondly He is the way causing Thirdly He is the Object employing Fourthly He is wisdom essentially as the life of a Saints light From which four reasons we may observe these four consectaries or conclusions First Consect 1. There is no wisdom in Saints but what was first in Christ for them Ioh. 1.9.16 Secondly Consect 2. None can truly understand the mistery of the Father Mat. 11.27 but by the Son Iohn 15.15 Or thus The understanding of the Father Iohn 14.5 is the work of the Son Thirdly Consect 3. That soule that is made wise by Christ Eph. 1.17 18 19. is employed in the understanding of the mysterie of the Father in Christ Gal. 2.20 Or thus Christ is the object of a Saints wisdom Fourthly Consect 4. ohn 1.4 oh 14.19 That light in saints which truly flowes from Christ as Christ the life of that light is Christ I shall make use of these four conclusions-together as thus Vse 1 Is Christ the Fountain retaining wisdom for you Is Christ the way communicating wisdom to you Is Christ the object of wisdom Is Christ the life of that light which is thus called wisdom Then note first Coloss 2.9 That Christ is all in all to a saints spirit Colos 3.11 What hast thou which thou hast not received and what way receivest thou but by Christ and if so 1 Cor. 4.7 then give the sole and whole glory of that thy wisdom to Christ Iohn 14.6 There is no such ingratitude as this for men not to return an acknowledgement to him from whence all flowes to glory in our own as Christ is a great sin against Christ but to make that to be ours which is proper to Christ so as to give the glory of that good to our selves Ezek. 16.15 16 17. or to any thing else besides Christ is and will be taken unkindly by him The second Vse is of singular comfort to all saints Vse 2 Is Christ the Fountain retaining and the way causing and the life of thy light preserving and the Object of thy light implying What canst thou desire more There are these three things that maketh any thing eminent The rise from which The nature of which and the place whither Thy wisdom ôh saint is one with Christ it rises and raises thee in its rising to be employed in the glorious beholdings of Christ What can thy soul desire more The mysterie of the Father and the Son Iohn 14.7 is the object of thy eye This is that which out-gloryeth all glory below it self This supplies thee with all good when all things depart from thee but it self Those streams can never grow dry whose fountain alwaies flowes forth to fill them That heart can never be at alosse who is alwaies employed amongst and in the enjoyment of eternal gaines This should therefore in an eminent sense comfort all Saints It should also comfort you against all the oppositions you meet with in the world Do men labour to interrupt the
Col. 3.3 beams may be limited 1 Cor. 3.21 22 but the body is incomprehensible This is the portion of all saints not onely to have a handfull but even a magazine of all good and this should comfort us in these things First in this That we can never draw our portion dry it s a Magazine and a magazine of grace and glory what is there wanting to saints but there is in Christ enough to supply it what stormes or clouds soever arise over us there is enough strength in the beautiful beams of the glorious son to expel it not onely a supply for some but for all for Christ is a magazine And secondly this should comfort us not onely at sometimes but at all times a Magazine that stands open That is so far from being gamed by intreaties that he intreats and allures us Zech. 13.1 and in those allurings he gains us to himself 2 Cor. 5.20 methinks saints that are thus inriched should never be sad what canst thou desire more then varieties of all things what portion is better then that where there is a want of nothing If this be so let the next Vse be an Vse of Exhortation first to saints and then to the world First to saints Vse 2 that they would make use of Christ as a magazine and that in these things first in their often recourse to him secondly in their expectation of a supply in all things from him thirdly in the making their returnes in all their enjoyments to him If this were so I am certain clouds of creatures would not make saints walk with sad spirits but rather say as David Psal 118.11 They compasse me about like Bees but in the Name of the Lord will I destroy them It also serves to exhort the world to desert their foolish practise in endeavouring to draw the spirits of saints dry or cause the hearts of saints to be daunted should you see men go about to dry up a fountain or overturn mountains you would think they were mad the same we may say of your proceedings against saints wherein you think by your endeavours to crush Acts 4.18 and so overcome the practise and cheerful proceedings of saints Acts 5.18 28. in the acknowledgment of Christ you are much mistaken when did the Israelites increase more then when they were most oppressed when doth the sun appear more glorious then when it is surrounded with many clouds The Kingdom of God saith Christ suffers violence and the violent take it by force Mat. 11.12 Let me speak to some of these men thus did the Bishops that persecuted them that were stricter then themselves in reforming gain by it or were they lost in it when the Church of Jerusalem was most persecuted the Gospel most florished and what think you will truth appear lesse or more glorious by your opposings sin rises most violent when most bound up by a law what then will vertue do which cannot be destroyed by any power or law but are maintained and fed by a power and law sutable to it self cease therefore your opposings remembring that it is in vain to kick against the pricks Acts 9.4 5. And so much of this consectary The second consectary is drawn from the second thing Consect 2. It s brought forth by him Thence observe That all good that is in saints was not onely conceived in Christ before time but is brought forth by him in time Christ is the way John 14.6 The way to bring down God to us and to make returnes of us to God God hath no way nor Conduit to convay life light and love to the sons of men but by his Son If so Vse 1 This may teach us first to admire God in all his proceedings He hath not onely a choise place to lay up light and life for us but a choise way to communicate light and life to us even his Son this should assure us that the way is sure and it so this should take away all doubts and fears from the hearts of Saints who are apt to think they shall be intercepted in Gods approching to them and their approching to God by the worlds oppositions It s a vain conception Rom. â— 38 39. who can intercept the Father who works in the Son Secondly Vse 2 Let this also teach us to give Christ the glory of all good as the Fountain retaining so the way causing and so give him the glory as to abhor all other waies for those other waies I name them not onely speak a word to your ignorant legalists who seek consolation and refreshment of spirit by some other way then Christ which they do when they expect joy from doing and do not expect their doing to flow from joy They expect qualifications of good and so to believe and then go to Christ but do not expect believing and all qualifications to flow from Christ Take heed of such conceits this is to kindle a fire Isa â—0 10 11. and compasse your selves about with sparks God ownes no way but his Son Therefore joy in him and power to conform to him you must expect onely to flow from him And so much of this thing The next consectary arises from the third thing Consect 5. It s one with him From hence observe That the Spirit and Vnction in Saints and the Spirit and Vnction in Christ is not two but One Spirit Rom 8.9.1 John 4.13 That anointing that was poured upon Aarons head Psal 133.2 was one with that anointing that was upon the skirts of his garment it was produced by one cause it flowed from one sountain it was of one nature If so Vse This may inform us first of what a noble heroick spirit all saints are It s the spirit of the Lord Jesus And if it be so Let this teach saints to walk as men of a noble Spirit with undaunted be arts and unspotted lives with undaunted hearts remembring the words of the Apostle Who can harm you If God justified who shall condenin you Rom. 8.34 It s the property of a low spirit to be daunted at the threats of fools and the property of a beggarly spirit to stand in dread of every inferiour power so as to hinder them in their actings to the Lord Jesus Christ Though saints are to own and it s their duty so to do all power and authority that is of God Rom. 13.1 and because it is of God as all civil power in civil things is and therefore I speak not for the Saints dis-owning of it but all honouring of it in civil things but my meaning is when any power of men or things should come in a daring way to daunt the spirits of saints for saints to be daunted thereby in their proceedings towards Christ Mat. 10.28 is beggarly Acts 4.19 doth Christ our beloved come leaping over the hills and skipping over the mountains and shall saints stumble at a straw It s not
commendable And as in your undaunted spirits so in your unspotted lives as saints ought not to bow down to powers sinful 1 Iohn 2.1 so in no way to close with the power of sin 2 Cor. 7.1 being it clouds their spirits Methinks those that are Saints Rom. 6.1.2 should bee imployed in a higher enjoyment and things of a more noble nature then in transgressing the law of their God The Apostle saith How shal we that are dead to sin live any longer therein And their being dead to sin was through Grace abounding Rom. 6.2 and shal the grace abounding towards us and in us not kil sin but rather give us liberty to sin God forbid let it never be said there is a man of liberty by Christ and yet walks loosly before Christ Gal. 5.13 I know it cannot be for liberty by him rightly enjoyed is the strongest law and tie conforming us to him This also should teach the world to cease their under-valuing of the saints spirits knowing that its one with the spirit of the Lord Jesus Christ and Christ saith He that despiseth you despiseth me Luk. 10.16 Were the world well skill'd in the weight and worth of a saints spirit they would never slight it and were they well skill'd in the understanding of the nobleness and heroickness in the spirits of saints they would never seek to daunt it As oyl feeds the flames so doth opposition cause grace to advance it self Oppositions are so far from taking away the glory of saints that saints gain advantage by those oppositions to appear more beautiful Therefore ôh poor men remember that saints are men of a noble spirit Dan. 3.16.17 more noble then to be daunted by you Dan. 6.10 more heroick then to be hindred in their proceedings towards Christ by any scorns and derisions given out by you Acts 4.20 and so much of that conclusion The next consectarie arises from the fourth thing Consect 4. It lives by influences of him Iohn 15.5 Thence observe That all souls made one with Christ Iohn 14 1◠lives alone by in-comes of Christ Every thing is maintained by the in-comes of the first cause producing That life that is caused by natural heat if natural heat deserts an artificial heat will not maintain Christ was the first cause communicating life to saints Influences of his glory light and love is that alone that can preserve the life of saints By incoms I mean those secret distillings of divine loves which are distilled by Gods secret expostulations with saints spirits But in this I pray give me leave to tell you that there are some secret waies of deceit even in this thing as thus men may have some great refreshing in duties ordinances and opportunities their spirits being lifted up and employed in rejoycing in some thing which they conceive is Jesus Christ and that it flows from secret incoms of Christ which is nothing lesse And this is that which makes people to be so full of joy as those that heard the Doctrine of John Iohn 5.35 and afterwards lose all and are nothing at all But for the better unfolding of my self let me a little discover what I mean by those secret incoms that refresh mens spirits that seem to be true and yet are false I shall present to you these three First The apprehension in a mans spirit apprehending a sutableness betwixt an Act Mat. 19.20 and a Rule This is proper onely to Legalists Luke 18.31 12. who have rejoyceing but it doth arise from and consists in their apprehending of a sutableness betwixt an act and a rule If you ask me whether or no we may not rejoyce when we conform to the will of Christ I answer It s one thing to rejoyce in an act and another thing to draw our joy from an act It s one thing to rejoyce in our sutable walking up to a Rule and another thing to draw our joy and refreshing from the apprehension of a sutableness betwixt the act and the rule men may pray and mourn for sin or perform any other particular duty and have much joy in that opportunity and yet not draw their joy from it but onely their joy is distilled by a secret incom of Christ which carries them above it while they are acted in it but these poor souls they onely are joyful when they see they act sutable to a Rule and they draw their joy from that sutableness which appears in this that if their sutableness flagg their joy is destroyed I do not say but that every sin ought to produce sorrow in us but it s one thing to mourn for sin enjoying Faith with Peace and another thing to mourn for sin to confirm Faith and to beget Peace But I say no more of that Secondly another corrupt of false income that seems to betrue is in men that may professe themselves to be possessed with a higher light even the light of the mysterie of the Father in the Son and the riches and treasure of the Gospel They in their apprehensions may have much refreshing and joy and yet false and the corruptness lyeth here they onely have refreshings from understanding the largeness of their apprehensions Glorying in their own wisdom Ior. 9.23 and not from the thing apprehended They only have gain'd light in knowing truth as they conceive and therein rejoyce but their joy is in their bare apprehending and not in their living in the glory of what is apprehended These mens condition is more desperate then the former for the higher men grow up in their own thoughts knowing Truth and yet do not purely live in the real enjoyment of Truth which is the matter known but barely in the largeness of their knowing This comes neer to the refreshings of saints which they enjoy from the incoms of Christ purely for they injoy refreshing and influences by Beholding and in the act of beholding but it is not from their apprehension but it flows from the thing apprehended and that is the reason why they are fools when they are most employed in the beholdings of the wisdom of the Father in the Son But so much of that thing Thirdly Men may have false incoms not onely from the apprehensions of a sutableness betwixt an act and a rule and from their apprehensions and not the thing apprehended But they may also have false incoms from the thing apprehended when they do not only rejoyce in and draw their joy from their apprehension but also the object apprehended as thus when they rejoyce onely in the Newness of the Object and not the excellencie of the nature of it Many men rejoyced not onely in their apprehending Christ when he came into the world but in the matter apprehended But it was the Newness of the Object and not the excellency of the Nature thereof that they rejoyced in And these are they which the Lord speaks of Ezek. 33.32 where he tels Ezekiel