I Shall not at this time speak any thing of the CANTICLES in general; which of all Scriptures is so full of the discove­ries of the Saints glorious priviledges in Christ; and sweet relation and onenesse [Page 2]with Christ; as also that sweet ex­change of love that is betwixt Christ and them, which is so transcendent in the nature of it; so full of light and life in the operation of it; that no soule can truly declare it, but he that doth enjoy it: and he that doth declare this love from the enjoyment of love, is so swal­lowed up in love, that he is never wea­ry of declaring love; for love enjoyed is a sufficient power, and life to the soul enjoying, to carry him out to declare it self, by him that so enjoyes it.

And as this CANTICLES doth discover the exchange of Love betwixt Christ and the Saints; so it also discovereth the love that is in each Saint to one another: chap. 8.1, 2. and 8, 9. verses.

But I shall say no more of the CANTI­CLES in general, but come to this verse in particular: And in the Verse there is these two things considerable.

• 1 First, A sweet acknowledgement, or declaration.
• 2 Secondly, A sweet desire, or thirst­ing.

1 First, A sweet acknowledgement, or [Page 3]declaration; in these words, Thou that dwellest in the gardens, the companions heark­en to thy voice.

Secondly, A sweet desire, or thirst­ing; 2 in these words, Cause me to hear it.

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.

The par­ty acknow­ledging. First, The party acknowledging, and that is a soul possessed with Christ, who was able from the enjoyment of Christ, to understand as priviledges in him, so the sweet and glorious communion the Saints have with him: And from thence we will observe this conclusion:

That they, Doctr. and they onely are sit to declare Christ,Ioh. 14.17.19, 20, 21. who understand Christ from enjoyment.Ioh. 15.4, 5 [...]. verse 6.

Others that do not enjoy him, and go about to declare him, onely speak of him as one that speaketh of a thing at a distance, and so speak of him at random; and may assoon speak out themselves, as Christ: for that is the onely reason and [Page 4]cause that mens judgements of Christ do so often alter. It is just in this case, as it is with some men that understand the nature of Forreigne Countries by a Globe, or secondary declarations: and that is the cause men give such sundry descriptions of one and the same place: But he that hath been at those places, and understandeth them not at the se­cond, but first hand; he onely is able to give a right description of places, and things. So it is with those men that have no understanding of Christ, but what they fetch in by the strength of na­tural parts, from external declarations; and not from internal enjoyments: they are not any waies able to give a right de­scription, or hold forth a true discovery of Jesus Christ so, but that they may, and do discover more of self, then Christ: But those that so understand Christ from an enjoyment of Christ,Iohn 5.57. Gal. 2.19, 20. that they actu­ally and really live in what they know of Christ;Iohn 17.21, 22, 23, 26. they are onely able to disco­ver that love, and lovelynesse that is in Christ: But I may say of the other sort of men, as the Apostle saith, in the [Page 5]1 Tim. 1.7. Some preach the Law, but they know not what they say, nor whereof they affirme: But (saith the Apostle) Wee know &c. From thence you may observe thus much; That they, and they onely can preach the Law,Rom. 3, 19. to 31. that understand the Law in Christ, or by Christ; and if the Law, then unquestionably the Go­spel.

The Reasons to prove that they, and they onely are fit to declare Christ, who understand Christ from enjoyment, are these:

First, Reason 1 1 Iohn 5.19, 20. They onely are fit to declare Christ, who rightly understand Christ: But no soul doth truly understand Christ without,1 Iohn 2.20.27, till he enjoyeth Christ with­in: All the external actings of Christ presented to us, they are but external declarations of a hidden glory, which none knoweth till he doth enjoy: And then,Rom. 6.3: 4, 5, 6, 8. when a soul enjoyeth a crucified Christ within, killing, and exalting: dying, and rising:Gal. 2.20. & 5.24. & 6, 14. then do we come to understand that hidden Manna, and en­joy that white stone,Col. 3. 1 Rev, 2, 17 with a new name written in it, which none knoweth but [Page 6]he that doth enjoy it; and none can de­clare it, but he that knoweth it.

Secondly, Reason 2: He, and he onely is fit to declare Truth,Gal. 2.20. 1 Cor, 2.1.2, 3, 4, 5, 6. 3 Cor. 12.5 whose Spirit is so cruci­fied by the power of Truth, that in his acknowledgement of Truth, he doth it singly for Truth, and not for self: Psal. 71.16. I vvill go on in the strength of the Lord God: I vvill make mention of thy righteousnesse, even of thine onely. But self in no soule is so laid down by the power of Truth,Gal. 5.17. till that soul is actual­ly possessed with Truth; for till then, it is not Christ, but self that reigneth.

Thirdly, Reason 3 1 Cor. 2.1, 2, &c. Iam. 1.22, 23. He, and he onely is fit to declare Truth, whose Reason doth not master notions of Truth, but his Rea­son is a servant to the power of truth, being overcome and made silent by the authority of truth: But no soul is so o­vercome and made silent by the autho­rity of truth, but he that enjoyeth truth: Therefore he, and he onely is fit to de­clare Truth.

The first use is of Information, Vse. 1 and first this may inform us, who are, and who are not fit to declare truth: those [Page 7]men whose spirits dwell with Christ, and are alwaies from thence beholding the glorious objects in Christ;Gal. 2.20. and while they are thus beholding,Acts 18.5. their spirits are swallowed up in what they behold; they are those that can disco­ver to you, as the displayings of the loves of Christ without; so the expo­stulations of loves within; and as they can discover what it is to be owned by Christ without, so they can discover also what it is to be owned by a Christ within.

And as for others that onely know Christ without, and are not able to un­fold that mysterie of glory,1 Tim. 3.16. which is Christ manifested in the flesh; they are not able to declare Christ, in a way that is suitable to Christ.

Secondly, This may inform us what the priviledge of the saints is, in decla­ring Christ. Their priviledge consi­steth in these things.

First, In the easinesse of their decla­ring Truth, that enjoy Truth; It is no labour nor burden to a soul that enjoy­eth Truth, to declare Truth; for as he doth not by the labour of natural parts [Page 8]fetch in Truth, so he doth not by the strength of natural parts give out Truth: But Truth in him is alone the power, and life of him, to declare Truth by him, that so in all his discoveries of Truth, he is so far from carrying notions of Truth, that Truth doth carry him; and he can and may say as Paul saith, Gal. 2.20. Not I, but Christ liveth in me. And I may say in this case as S. Iohn said in another case. Revel. 14.13. They rest from their labours, and their works follow them.

Secondly, Their priviledge appear­eth in this, that in all the displayings of the love of Christ to others, in that, and at that time they sweetly enjoy the love of Christ in themselves; and so enjoy it, that they sweetly live in it, and are sweetly refreshed by the influences of it; so that it is enough to such a soul to de­clare Truth; for he standeth not in need of external things to draw him, but the enjoyment of Truth constraineth him. 2 Cor. 5.14.

The second Vse is, Vse 2 To reprove those men that goe about by power and poli­cy to restraine such soules possessed with [Page 9]Truth,Act, 5.28, 29. from declaring Truth: They do what in them lyeth to stop the mouth of the Spirit of Truth; and that is the mean­ing of the Apostle, 2 Thes. 5.19.20. Quench not the Spirit; dispise not Prophesie. So that the dispising of Prophesie, is a quenching the Spirit; not in our selves, but in others. Now Prophesie is not for men to preach a Sermon, from fetch­ing in Notions of Truth, from the strength of Naturall parts; But it is for a man to speake forth Truth from the e­dicts of it selfe; And that is it which St Iohn meaneth, when hee saith The testi­mony of Iesus is the Spirit of prophesie; Rev. 19.10. Therefore let such men, who endeavour by power and policy to op­pose them, take heede what they doe.

The third Vse is, Vse 3 To exhort all those that doe thus enjoy Truth, to declare it.

If you say you are willing, Object. but you are much opposed, not onely by strangers, but by dear friends, nay, even by pa­rents, or brethren, &c.

What of that? Answ. It is no more but that [Page 10]which was declared by Christ himselfe, Luke 21.16.17.Mark 13.12, 13. And ye shall be betray­ed both by parents and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death: And ye shall be hated of all men for my Names sake. The like you may see spoken of, Cant. 1.6.

But if it be objected, Object. But I am oppo­sed by men of Authoritie and power.

I answer, Ansvv. If it be by the watchmen of the City: It is no other then the Spouse met withall, Cant, 5.7. And if it be by the Magistrate and men of Authoritie, it is no more then was prophecied 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. then 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 Vse, 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 [Page 11]what is expressed; And that which is included is in this word Garden; In which word is implyed 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. 1
• Secondly, How Christ's Church may fitly be called a Garden. 2
• Thirdly, How it is said to be Christs Garden. 3

For the first, What I meane by the Church of Christ.

I Answer, I doe not intend 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 meane by the Church of Christ; And in the first place, I do not mean a Nationall Church: And by that word Nationall I meane, That a Nation, con­sidered as a Nation, cannot be a Church of Christ: My reasons are these,

First, Because if a Church were con­sidered, [Page 12] Nationall, then a Naturall birth would interest a man into a Spirituall priviledge.

Secondly, The holy Ghost no where considereth Church members under a Naturall relation, but under a spirituall, considering them as Saints. 1 Cor. 1.2. Ephes. 1.1.

Secondly, I doe not meane by a Church, a Parochiall Church; that is the same in nature with a Nationall Church, though not in measure; and what may be said against one, may bee said against the other.

But by a Church, I meane a compa­ny of souls,Ioh. 14.17, 20. who through the commings in of Christ, are made able so to beleeve in Christ, that they are through that be­leeving, 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 termes of this descri­ption, wee 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 [Page 13]Christ, are beleevers in Christ.

Secondly,2. consect. That the Church of Christ are such as are sweetly overcome, or fetch'd in to Christ, by the commings 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 beleevers in Christ. This is cleare from these scriptures: 1 Cor. 1.2. and 2 Thes. 1. chap. 1.2.3. verses, with many other places.

If you aske mee, Quest. What I meane by a beleever, or by that beleeving: 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 doe not meane; and then what I doe mean.

For the first, I doe not mean a bare professor of Truth, and Faith; for if all 1 that professe truth, and are not possessed with truth; should be admitted members of the Church, then the Church would not be made up of living stones.

2 Secondly, I do not meane such a be­leever who is drawn up by the power of Reason, from the externall declarations of Truth, to beleeve a Christ without; when he doth not enjoy a Christ within: which men may doe, and so beleeve, that they may bee brought to submit to an externall Ordinance.

But by a beleever I mean, A soul who from the enjoyment of a Christ within, is made able to beleeve a Christ without: For beleeving according to Truth is, for a soule 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 aske me, Quest. Whether one may not bee admitted to bee a Church member, and receive the Ordinances if he know Christ without, so as hee 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 bee ad­mitted; Answ. My reasons are these,

First, Reason 1 Because it is not an externall knowing, and submitting to the Ordi­nances of Christ; but a reall one-nesse with Christ, that is a ground of union, and Communion: 1 Joh. 1.7. The A­postle saith, If we walke in the light as he is in the light, then shall we have fellowship one with another. From thence it is clear, that an one-nesse in the mistery of Truth, is alone the ground of Communion and fellowship sutable to Truth.

Secondly, Reason 2 The Saints ought in all admitting of members into the Church, not onely to admit members to them; But they should admit such,Phil. 1, 25. as they may have ground to beleeve will continue with them;1 Iohn 2.19, 20, 24, 27. but there is no ground to beleeve that they will continue with them, unlesse 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 Iohn 1. [...].7. ought to endeavour to keepe and continue that [Page 16]which is the glory and life of union and Communion, which is not a bare en­joying of each other in an externall Or­dinance; but a sweet refreshing of each other, by giving out to each other, their internall injoyments; 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 glasse; 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 injoyment: And as this is, and ought 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 onely 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 beleeving of Christ without, may be in the men of the world: and therefore that is not a sufficient ground to admit one into Church-fellowship.

The major is clear: And for the minor I prove thus; That which the Divel may do, a man of the world may do in matter of beleeving; But the Devils did believe, and know a Christ with­out, Jam. 2.19. and yet did not enjoy a Christ within: Therefore a wicked man, or a man of the world may do the same: And therefore that is not a suffi­cient ground to admit one into Church-fellowship.

Fifthly, As the Apostles owned men, Reason 5 so ought we to owne men: But the A­postles knew no man after the flesh, 2 Cor 5.16. that is, (as I conceive) by flesh he meaneth all external acts of righ­teousnesse; which he calleth flesh in Phil. 3.4. Therefore (I conceive) the Apo­stle meaneth, they know no man after the [Page 18]flesh; that is, according to their exter­nal actings; but according to their in­ternal enjoyments: And so ought we.

Sixthly, Reason 6 That which is the onely way to bring distractions into the Church of Christ, that ought not to be practised by the Church of Christ; but the admitting of members upon so slight a ground, as a bare believing of a Christ without, when they do not know and enjoy a Christ within, is the cause of distractions in the Church of Christ: and therefore ought not to be practised.

If you aske me, Quest. What are the distra­ctions it may, or doth produce?

I Answer, Ansvv. The distractions are such as these:

First,Distract. 1. A continued fear that men will, or may fall off from them: For if men hold themselves in the profession of Truth,1 Ioh. 2.19. and are not held in by the pow­er of Truth; then they will at first or last fall off from Truth.

Secondly,Distract. 2. This is that which open­eth the mouths of some that are not yet in external fellowship, not onely to [Page 19]speak against it; but it maketh them al­so afraid to submit to it, because they fear that we center, and put too much in outward Ordinances, and too little in inward enjoyments; This maketh them fear that they shall not enjoy that amongst them that professe outward Ordinances, which they do enjoy a­mongst others.

Thirdly, It is a grief, and trouble,Distract. 3. and sadnesse to the spirits of them that are already in fellowship; For insteed of being built up with the exchanges of experiences; they (meeting many times with some who are admitted upon con­fession, and profession of a Christ with­out, when they do not so enjoy Christ within, as to see an interest in him, and have a sensible communion with him) insteed of the exchanges of experiences, that may refresh the souls of each other, they give out nothing but external de­clarations about external administrati­ons; which is so far from refreshing, that it doth exceedingly damp the heart of a soul that liveth with God: And it is no better then pouring cold water [Page 20]upon a warmed spirit; For though ex­ternal Ordinances are very good in re­ference to the will of God; yet it is not an outward Ordinance, but God in the Ordinance, that is the life of a Saint.

Seventhly, Reason 7 That which is held out in the Gospel for men to believe, that ought to appear in men when they do professe themselves to believe, before they are admitted into Church-fellow­ship: But that which the Gospel hold­eth out for men to believe, is not a bare believing of Christ presented to them, but to believe an interest in Christ,Ioh. [...].15.14.6. so as to enjoy life by him:Gal. 2.20, 1 Ioh. 1.7. And untill men can declare that they see an interest in Christ, and sensibly enjoy Christ, there is no ground for us to believe, that they do so believe, as to admit them into Church-fellowship.

And so much concerning the first consectarie; That the Church of Christ are believers in Christ.

The second consectary is,Consect. 2. That the Church of Christ are such as are sweetly overcome, and fetch'd in to Christ, by the commings in of Christ.

By those expressions, my meaning is: First, That that heart that is truly possessed with Christ, is sweetly over­come by the sweet love and lovelynesse of Christ, so that he hath nothing to say against him, or any thing that is requi­red by him, but doth sweetly submit to him.

Secondly, He is fetch'd in; by that I mean, not onely a fetching into an external Ordinance, but to the enjoy­ment of an internal glory: he is not barely fetch'd in from a seeming power of death, to live under the shadow of life: but he is really fetch'd from the power of death, into the glory of life: In a word, he is fetch'd into the bosome of God, to live in him, so that he is sweetly wrapt up in the mysterie of that glory which is involved in the bosome of God. And so much for that conse­ctarie.

The third consectarie is,Consect. 3. That the Church of Christ must worship Christ. And that this is their duty, is cleer from these Scriptures; 2 Kings 17.36. 1 Chron. 16.29. Psal. 29.2. and 96.9. [Page 22]John 4.23, 24. Acts 24.14. Rom. 12.1. Phil. 3.3. And had I time, I should speak somthing of the word Worship: for Worship in Scripture is taken either for Moral, or Instituted Worship; but I shall say nothing of that: Onely in a word, the people of God are to acknow­ledge God in all things, both external, and internal, that are required of them by God. But I shall not (at this time) speak any more of this consectary.

The fourth consectary is,Consect. 4. That the word of Christ, is the Rule of the wor­ship of Christ.Esai. 8.20. Every King must, and doth rule by a Law sutable to himself: Kings that govern, and rule in civill things, are to govern and rule by a ci­vil Law; but Christ who is a King spiri­tual, ruleth and regulateth his Church by a spiritual Law; civil Lawes cannot reach Christs government; Neither hath Christ centred any power in the civil authority, to regulate mens spirits in the worship of Christ;Gen. 49.10. though that was for­merly in the Church of the Jewes, which was a type of Christ; it is now ended by Christ; and all power in [Page 23]matter of worship is called home to him,Esa. 9.6.7. and resides in him:Mat. 11.27. and those men that indevour by the power of a civil Law to constrain men to a spiritual worship,Ioh. 3.35. they take upon them the au­thority and prerogative of Jesus Christ: Nay in a word, they in that act deny Christ come in the flesh; and it is not onely sinful; but poor and beggarly: for they would have all men see with their eyes; and all mens spirits in nature and measure sutable to their Law; and if they see more, they must be fetched back by the power of it; and if they see lesse, the must be fetched up to it by that power and authority in it; and in so doing, they take upon them the sole work of God himself. But I shall say no more of that thing, nor of the first terme in the Proposition; What I mean by the Church of Christ.

2. Why the Church is called a Garden. The second thing to be unfolded is, Why the Church of Christ is called a Garden; Or wherein it may fitly be compared to a Garden?

I answer, The Church of Christ may fitly be compared to a Garden in these things:

First, In that it is inclosed: common fields have common fences,1. Christs Church may fitly bee called a Garden, Because it is inclosed. but no special enclosure: In a special manner to be enclosed is the property of a Gar­den; and therein may the Church of Christ fitly bee called a Garden, Cant. 4.12. A Garden enclosed is my si­ster, my Spouse: and so Isa, 5. I had a Vineyard, and I set a Wall about it, (saith Christ) and I hedged it. &c. All this dis­covers thus much, That the Church of Christ, which is Christs Garden; is specially enclosed; and this enclosure is not a bare external discipline, to sepa­rate them from the World;Rom. 8.35. But it is also the special love,Iohn 14.21.15.12, 13.17.15. and power, and sweet­nesse of Christ, to secure them from the evil that is in the world.

2. Because there is more fruit there, then elsewhere. Secondly, The Church of Christ may fitly be called a Garden, Because there is more special fruit there then else­where: In common fields and road­waies 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 [Page 25]Christ; and some civil and legal conformity to Christ; and also a love to Christ, from a supposed good by Christ, when they can love themselves, in love­ing of Christ: and the same we may say of sorrow for sin; and joy in duty: &c. But if you look for a choise love, and a choise light,Eph. 3.29.5.19. you must look for it where it is,Mat. 11.27. and that is either in the heart of Christ, the Gardiner;1 Iohn 2.20.27. or else in the saints, who are the Garden. Every stream looks like its own Fountain; and every beam like its own Body from whence it flowes; Therefore if you de­sire to see a choise love,2 Cor. 7.11. and a choise light, a choise joy, and a choise sorrow, you must view it onely and alone in the heart of saints; They who are posses­sed with Christ, and so live with Christ, that all living acts flow from Christ, they are not carried out to love from an apprehension of good without them, presented to them; But they love from a power of good, seated in them: They do not love to gain life; but they so love from a power of life, that it is a gain to them to love: That love that is in the [Page 26]heart of Saints to God, flowes from no lesse then the very heart of God: It looks like him, it is owned by him, it wraps up, and involves the spirit, loving in the glory of him: these are the choise fruits and spices Christ speaks of in the CANTICLES.

And so we are to understand the words of Christ,Mat. 5.47. where he saith, What is in you, more then in another? implying that there is some singular thing in the heart of Saints, that is not else where: You may finde light, and love, and sorrow, and joy in the heart of men, yet unacquain­ted truely with God: But if you will finde these Purely, and Truely; Singly, and Transcendently, you must expect it no where, but where Christ dwells with a Soule, and a Soule with Christ. And therefore under that second considerati­on, The Church of Christ may fitly bee called a Garden.

3. Because there is more care taken of it. Thirdly, The Church of Christ may fitly be called a Garden, Because there is more Care taken of it, and more speciall watching over it then of other places.

Where the Lord saith,Esa. 27.3. I watered it, and [Page 27]watched it night and day, that none should burt it. Men take a common care of their common fields; But they take a speciall care of their enclosed Gardens; So it is with God himselfe,Psal. 145.9. Whose mercy is over all his works; But his choycest Loves, Light,Iohn 14, 21.23. and Life is displayed in the heart of Saints: and they are not onely under a common Providence, but a Fatherly and Friendly care.

I might here speake something of the White. stone; and also of the choice ownings, and imbracings betwixt Christ and his Saints. But I shall leave that to the experience of them that doe enjoy it.

4. Because Christ takes satis­faction and delight in it. Fourthly, The Church of Christ may fitly be compared to a Garden in refer­rence to the sweet Refreshings, Satis­faction, and Content Christ takes in it; Which content and satisfaction of Christ doth appeare, and is made manifest by these things.

First, In Christ's sweet discoveries, and friendly manifestations in a secret way to them;Iohn 14.21. It is here betwixt Christ and his Church, as it is betwixt friends, [Page 28]If men desire to have a friendly discourse with a friend, they commonly go (not into the common fields, but) into enclo­sed Gardens, where they may discover their mindes, as privately, so freely, and friendly; So it is betwixt Christ and his Church, who when he hath any choice matter to discover, from the heart of his Father, He presently retires to the heart of Saints,Iohn 15.15. where he doth, and can speake as fully, so freely; And in his discovery of himselfe, and his Father to them, hee takes great delight. And herein the content and satisfaction of Christ in the Saints doth appear.

Secondly, The content and satisfacti­on of Christ doth appeare, in that Christ is pleased, not onely to carry them by a common hand of Providence, but hee carries them in his Bosome;Esa. 40.11. He delights for them to ly in his heart, and for Him to live in them.

Thirdly, Not onely so, But the con­tent of Christ appeares in divers expres­sions which he takes up to expresse him­selfe in, and declare himselfe by, to his Churches;Hag. 2.23. Sometimes he calls them the [Page 29] Signet upon his finger: Sometimes hee de­sires to bee Set as a seale upon their heart: Cant. [...].6. Sometimes hee cries out and saith, Turne away thine eyes from me, Cant. 6.5. for they have over­come me: And sometimes hee cries out, Shew me thy Countenance, Let mee heare thy voice; for sweet is thy voice, Cant. [...].14. and thy Counte­nance comely. It is here with Christ, as it is with one that delights not only in a Garden, but in the variety of fruits in that Garden; So Christ is pleased by the sweet and glorious scituation, and in­dwelling of himselfe in the soul, to cause the soul to bring forth choice fruits unto himselfe, and Christ loves to view the fruits of his own love, and the Beames of his owne Beauty; And it is impossible for any Gardiner to take so much delight in any Garden, as Christ takes in the heart of Saints; For Christ is not carry­ed up by them, but hee carries up them to Himselfe: The Spirit of Christ is not revived by any stream in a Saint, besides Himselfe; but all the refreshment of a Saint, and of himselfe, flowes from him­selfe as the onely Fountaine. And these wayes (and many other) doth the con­tent [Page 30]that Christ takes in his Church ap­peare. And so you see how the Church of Christ may fitly bee compared to a Garden.

And for the Third thing,3. Why the Church of Christ is called Christs Garden, Why the Church of Christ is called Christs Gar­den.

I Answer, It may fitly be called Christs Garden upon these grounds,

First, Because it was planted by Him.

Secondly, It is inclosed in Him.

Thridly, It is made fruitfull through the enjoyments of Him.

Fourthly, It looks like him.

1. Of the first,1. Because it is plan­ted by him It is planted by Him: It is the same thing that Christ saith, Esa. 5.2. Hee planted it with a choice Vine. Every one may lay claime to the work­manship of his own hand: There is no­thing in the heart of a Saint considered spirituall and heavenly, but it was plan­ted there by Jesus Christ: and thus con­sider the hearts of Saints centred and placed in any divine enjoyment, they are placed and seated there, as with, so by Jesus Christ. Ephes. 2.

Looke upon all the Loves, Joyes, Desires and Longings of a Saint: If you aske me Whose they are? I tell you they belong to him that planted them, and that is the Lord Christ: All the out-go­ings of the heart of Saints to God in Christ, they are but the reflections of the Divine beame of eternall glory, the head and fountaine of which is in God him­selfe.

If you looke upon any Divine enjoy­ment where a Saint is planted or placed: If you ask me Who brought up a low Spirit to those high enjoyments? I An­svver, It is the work of Christ, who at one and the same time liveth with God in the heighth of his glory, and with poore creatures that are here below; bringing down Gods highnesse to their weaknesse, and bringing up their weak­nesse to Gods highnesse. So then in this first sence, they may well be called the Garden of Christ; because in all their plantings, they are planted by Christ.

Secondly,2. Because it is inclo­sed in him. As they are planted by him, so they are inclosed in him; Eve­ry [Page 32]Garden hath a particular inclosure; But Christs Garden more high and glo­rious; They are not onely inclosed by a common Providence to protect and se­cure them; but they are inclosed with­in the choice limits of Christs Loves: They are carryed in his bosome,Esa. 40.11. they are borne up in his armes: Was there ever a place more secret, high and glorious in the heart of Christ, then where a Saint lives? He should be drawn up to a high­er enjoyment then yet he hath, or shall have. But the truth is the Lord Christ locks up, and incloseth his Garden in his choisest closset; and that is in no lesse then in the heart: Of what? Even of himselfe, Nay of his Father; and they are so inclosed in the heart of him, that there they live in the midst of all his Loves: They are comprehended with­in the Divine beames of his eternall de­lights, love and content. And this is the second ground,3. Because they are made fruitfull through the enjoy­ments of him. why they may be called Christs Garden: because as they are planted by him, so they are inclosed in him.

Thirdly, They are made fruitfull [Page 33]through the enjoyments of him; The thoughts of which, doth exceedingly transport my spirit in the viewing of it, that we who are low, should bee advan­ced into the highnesse of Gods presence, who have not onely admittance to, but interest in the heart of Iesus: This with much more, is our priviledge: And for our fruitfullnesse toward our God, in the acknowledgement of these high privi­ledges we enjoy by God: From whence flow they? Is our priviledge gained by the strength of our duty? Or Is our duty produced by the power of our priviled­ges? It is that we dwell with Christ,Col. 3.1. or rather, that Christ dwells with us, which is the onely cause of our bearing fruit to Christ:Eph. 3.17. And what the sweet distillings of that eternall dew, and spirituall wa­tering is: no soule knowes, but hee that doth enjoy it: See what Christ saith, Esa. 27.3. I the Lord do keepe it, I will wa­ter it every moment, lest any hurt it, I will keepe it night and day. This watering the heart of Saints, it is by the sweet dis­playings, and glorious unfoldings of the Fathers good will to the Saints; through [Page 34]which beames there is power and life be­got in them; through which life and power there is duties performed by them; So that all the duties Saints bring to the heart of Jes;us Christ, it is but the returnes of his own streames, and the re­flection of his own beams.Col. 3.3. How hard, dead, and unsencible is a Saint when Eclipsed by Christ? How high, how spirituall, how Evangelicall is a Saint in his actings to Christ, when hee acts from an enjoyment of Christ? See but what Christ saith, John 15.1.2. I am the Vine, and ye are the branches. This doth not onely shew the choice relation that is betwixt Christ and his Spouse, but al­so sheweth the sweet conveyance of life from himselfe to his Spouse: for as the branch in a Vine cannot bring forth fruit, but as it receiveth sappe from the root; neither can a Saint who is made one with Christ, bring forth fruit unlesse he hath in-comes from Christ: There­fore he saith, (verse 15.) Without me ye can do nothing. And so much of this third thing, They are made fruitfull through the enjoyments of him.

Fourthly, They looke like him:4. Because they looke like him. A­dam begot a Sonne like unto himselfe: This second Adam who is from Heaven, and therefore Heavenly,1 Cor. 15.45, 47.48.49. all the Saints that are made one with him, who are involved in him,Eph. 1.4. who are made fruit­full by him; they looke like him, 1 Joh. 4.17. As he is, so are we in this world. Look, you that have experience of the enjoy­ments of Christ; You I say, who are wont to sit down amongst the Loves of Christ, viewing and beholding the heart of Jesus: Doe but behold the heart of a Saint, and there is a sweet sutablenesse, or likenesse each to other.

If you aske me, From whence com­eth this? I tell you it is, because whatso­ever is considered in the heart of a Saint, as a Saint, it is really one with Christ, it really flowes from Christ. I told you before, that 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 [Page 36]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, [Page 37]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 [Page 38]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 [Page 39]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 [Page 40]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 [Page 41]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 [Page 42]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 [Page 44]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 [Page 46]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 [Page 47]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 [Page 48]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. its 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 [Page 49]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, its 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 [Page 50]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, [...] 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 [Page 51]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: Its 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 [Page 52]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 [Page 54]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 [Page 55]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 [Page 56]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. [...] 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 [Page 57]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 [Page 58]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, [Page 59]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 [Page 60]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, [...] 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, [...] 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 [Page 61]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 duty of saints not to cover but uncover Christ in all their performances; and had I time, I might tell you what the Apostle meaneth, when he saith, A man should not pray with his head covered: 1 Cor. 11.4. But I shall say no more, but (as he saith) The head of every man is Iesus Christ; vers. 3. and there­fore not onely in your Praying, but in your practising Cover not, but uncover the glory of Christ, by a saint-like walk­ing amongst men. But I shall say no more of this Consectarie.

I should now speak something of some other Vses that I might draw from the whole conclusion, That Christs Church is Christs Garden.

But I have a desire, though I doe not enlarge my selfe upon, yet to name the rest of the Conclusions that ly in the text, and leave them to your thoughts, having not time to declare my selfe, by reason of the disturbance of those that are now come about the house.

But to name the Conclusions to you, Let us read the words againe, Thou that dwellest in the Gardens the Companions hear­ken to thy voice: Cause me to heare it.

VVherein you may remember, I told you, there is two things considerable, First, A sweet acknowledgement or de­claration.

Secondly, A sweet desire or thirst­ing.

From the first, The sweet acknow­ledgement or declaration, you may re­member I told you there is three things considerable.

• First the party acknowledging.
• Secondly, The matter acknowled­ged.
• Thirdly, The manner of the acknow­ledgment.

The first, which is the party acknow­ledging, I have finished.

And for the second, The matter ac­knowledged; I have given you severall observations from it: And the rest that are behinde, I shall onely name to you, which are these,

One is from this word, Thou that [Page 63]dwellest in the Gardens; Observe, Doct.

That Christ in a speciall manner dwel­leth with his own. Or thus,1 Cor 16.16. Iohn 14.23

Christs residence is in his Church.

And then again from this word, Thou that dwellest in the Gardens, the Companions hearken to thy voice: Thence observe these two Conclusions,

• First, Doct. 1 That those that are called home by Christ, they are called into a friendly and familiar acquaintanee with Christ.
  Ioh. 15.14.15.
• Secondly, That it is as the propertie, Doct. 2 so the priviledge of the friends of Christ to hearken to Christ.
  Ioh. 10.3.

But I shall not at this time speake any thing of these things, And so I passe over as the party acknowledging, so the mat­ter acknowledged.

And now I should come to speake something of the manner of the ac­knowledgment;3 The man­ner of the acknow­ledgement Of the free and friend­ly spirit that did appeare in the Spouse whilst she acknowledgeth Christ. But I passe that over.

And so I come to the second thing in the words, which is, The sweet desire,2 The de­sire or thirsting. [Page 64]or thirsting of the Spouse in these words, Cause me to heare it. VVherein you may observe these things,

First, The party Longing, That is a soule possest with Christ: from thence observe,

That it is the propertie of a soule that knowes Christ, Doct. to long for him.Psal. 9.10.

Secondly, From that which lyeth in the conjunction betweene the acknow­ledgment, and the desire, in these words, The Companions hearken to thy voice; Cause mee to heare it. Observe this Conclu­sion.

That so farre as a soul knowes Christ, Doct. so farre in that knowing is a spirituall longing after Christ. Beholding Christ, begets and causeth the soule according to its beholding to act towards Christ. And so I passe over that.

Thirdly, You may consider the matter desired; and that is in these words, Cause mee to heare it. VVherein there is some­thing included, as well as what is here expressed: And that which is included is in these words, Cause mee; Implying [Page 65]that they could not spiritually hearken to Christ, unlesse they were spiritually caused by Christ. From thence ob­serve this Conclusion,

That to make a soul hearken to Christ, Doct. is the sole worke of Christ himselfe.

And then from that which is expres­sed in these words, Cause mee to heare it. From thence observe,

First, That to hearken to Christ is a matter worth desiring. Doct. 1

Secondly, That no soule doth right­ly understand what it is to hearken to Christ, but knowes, Doct. 2 and in its knowing doth acknowledge that all power is from Christ; and in this acknowledging seekes for Power to act sutable to the ac­knowledgment, in desiring power from Christ to hearken to Christ.

I might make divers Vses of these Conclusions: But (Dear friends) I hope you that enjoy Christ within, and have Truth preached to you from it selfe, are and will bee made able to make use of Truth sutable to it selfe.

And seeing our time is short, and op­positions encrease,1 Cor. 7.29. wee not knowing [Page 66]how soone wee may bee called to suffer for Truth; I shall therefore leave you all to Truth;Iohn 14.6.65.5. Desiring that Truth may dwell in you, and you in Truth; so that in all things, Truth may be honour­ed by you, may be own'd and not denyed in any acti­on done by you.

IN the 16. verse Christ comes to discover the generation of the Scribes and Pharisees, where he compares them to chil­dren that call to each o­ther, saying, Wee have piped, and yee have not danced: wee have mourned, and ye have not lamented, verse 17. and so hee comes [Page 68]in the 18. and 19. verses, to make appli­cation of these darke expressions wherein he doth discover the crosse disposition of the Scribes and Pharisees, saying, verse 18. Iohn came neither eating nor drinking, and they said that he had a devil; but Christ comes, and presents himselfe in an other forme; he comes eating and drinking, but presently they cry out, hee is a friend of Publicans and sinners: before they seeme to dislike Iohn, upon this ground that he did neither eat nor drinke, and Christs acti­ons seeme to speak out thus much; Doe you object against Iohn, because hee does not eat? I will eat: But the Scribes and Pharisees were so opposite in their spi­rits to Truth, that they could not fancy any forme where Christ was presented, so as to affect Truth. Now these words that I have read unto you, are a conclu­sion of Christ, upholding of them, wherein he saith, (verse 19.) But wisdome is justified of her Children: which words is an affirmation of grace, brought forth in opposition to corrupt nature: the words are excluding, as well as including; ex­cluding the world, and including Saints: [Page 69]The world as accusing and condemn­ing Christ; Saints as owning and justi­fying Christ: that which doth exclude the world, lies in this word, [But] Thence observe this Conclusion, before I come to the words themselves.

Though all outward occasions be ta­ken away by truth, Doct. Luk. 7.32.33. yet still the spirit of the world will not justifie but condomne Truth.Mat. 10, 12.

Iohn comes neither eating nor drinking, they have something against him, cry­ing out he hath a devil: Christ comes an­other way, and takes away that occasion, for he comes eating and drinking, but that wil not cause them to affect Truth, but as they accuse the one, so they accuse the o­ther: as Christ said then, we may say now, The spirit of Saints are alwaies too high,16 or. 11.15. or too low, in the judgement of the world:Acts 2.13. If Saints rejoyce in their soule refreshings they enjoy by Christ, then they are drunke with new wine, or they say of them, as they said of Iohn (in another case) he hath a devil; or if they groan un­der sinne, then the world cryes out they are foolish or mad: and thus the spirit of [Page 70]the world will still except against Truth, and they will seeme to take offence at some externall acting, to raile against the internall glory of wisedome, saying, I was not against such men and women as they were Godly (though the truth is, that is their chiefest ground) but one cries out, I cannot love such a man or woman because they are Presbyterians; others cries out they cannot affect such and such, because they are Independents: this bit­ternesse the Devil hath cast in amongst men, and men would seeme to cover it, by laying the difference on the externall forme, rather then in that spirituall dif­ference that is betwixt them and Christ; but the truth is, were all outward occa­sions in externall formes removed, yet the world cannot love,Mat. 10.22. but must condemne Truth.Mark 13 13.

The first Reason is, Reason 1 Because there is an antipathie betweene the spirit of the world,Rom. 8.5.6, 7, 8, 9. and the spirit of Saints: the one is the spirit of Christ, the other is the spi­rit of the Devil: and this antipathy is expressed by God himselfe, Gen. 13.15. where he saith, I have put enmitie betweene [Page 71]the seede of the woman, and the seede of the serpent; the seed of the serpent is the spirit of the world; and the seede of the wo­man is Jesus Christ: The spirit of the world as it is the worlds spirit, and the spirit of Christ, cannot close; therefore we may take up those expression vvhom God hath joyned together none can separate; and those spirits that God have separated none can joyne together.

Secondly, Reason 2 The spirit of the world and the spirit of Christ are not like each other; therefore the spirit of the world cannot love Christ, everything loves its like; therefore by the rule of contraries,Iohn 8.23. they will hate that which is unlike them­selves.Rom. 8.5.

The third Reason which will further demonstrate the thing, is this, Reason 3 if all out­ward occasions were removed that the world cries out against, yet still the world would hate Saints: if an Inde­pendent turne Presbyterian, or Presby­terian turne Independent, if so they ap­peare Godly, the world will hate them; but if they appeare in either of these formes, so they sute with the spirit of the [Page 72]world, the world will love them; but if Godly, the world will hate them, and the reason is, because they are not of the vvorld, Ioh. 15.19.

The first Vse is to informe us, Vse 1 that no uniformity without can cause peace with­in the spirit of the world towards Saints: doe they hate Iohn because hee eats not? Christ takes away this occasion, and comes eating, yet their hatred is the same: If this be so: then this shewes the folly of those men that thinke because of an uni­formity without, they shall have peace with the spirits of the world: this cleer­ly discovers that these men understand not where the difference lyeth; it is not in the forme without, but in the spirit within.

This shews also the folly of those pro­fessors who thinketo gaine the love of the world, by changing their formes, which is impossible, if they appeare God­ly; for if they appeare Godly, either in a Presbyteriall or Independent form, the world will hate you, or in the deniall of either of them, you shall enjoy no bet­ter: therefore for a conclusion, If any lire [Page 73]Godly in Christ Iesus, they must suffer persecu­tion. 2. Tim. 3.12.

The second Vse is of Exhortation, Vse 2 to exhort all Saints, not to think it strange that the world condemne them;Ioh. 15.18.20. is truth hated in the Fountaine,Mat. 10.24.25. and doe you thinke it shall be loved in the streames? it is impossible; doth the world hate Christ? and do the Saints think to bee beloved of the world; that's a contra­diction; therefore this should also com­fort those, who suffer not as evil-doers, but onely for holding forth the truth of Christ; Let such remember what a na­turalist said in an other cause: It is the Crowne of a wise man to bee hated of a foole, for speaking wisely; and I am sure the ground why the world hates Saints, is because saints in their words and actions speak forth the goodnesse and wisedom of God amongst men: God is pleased to worke great things in them, and great things by them; and we may say, when the world scornes and imprisons Saints, as Christ said in another case, for which of the good vvorkes that God hath done in them doe they imprison them? But they are [Page 74]apt to excuse themselves, as the Jewes did to Christ, saying, It is not for thy good vvorks, but because thou blasphemest: so they are apt to say, we doe not oppose or im­prison you for any good wrought in you, or done by you; but because you take upon you to declare the minde of God, and walke in this or that kinde of form in your professing God, as a Presby­teriam, or an Independent form: the truth is, the world cannot bear the weight and worth of a Saints spirit, though(poor soules) they thinke to cover themselves and their practises,Esa. 66.5. with the afore-named things,Luke 20.19, 20, 21.22. yet God will one day uncover them:Mat. 10.26. but let this comfort Saints in the consideration, that though the world condemns, yet Wisedome is justified of her children.

And so I come to the words of the text, which is a sweet affirmation; and vvee may observe something from the party affirming, and the matter after­ward, and the manner of the affirming; with the occasion and the end of it: but we shall draw up all into one conclusion, and that is this,

It is the property of the sonnes of wisedome, Doct. and them onely to justifie wisedome.Luke 7.35.

For the better understanding of this conclusion, I shall observe this me­thod,

First, To shew you what is meant by wisedome.

Secondly, What is meant by justify­ing.

Thirdly, What is meant by wisedomes Children.

Fourthly, The Reasons why none but wisedoms children can justifie wise­dome.

Fifthly, The Vse, and applyca­tions.

First, Of the first, What is meant by wisedome, and in that wee shall observe two things,

First, Who it is, that is so cal­led.

Secondly, The ground why hee is so called.

First, Who it is, that is so called; It is the Lord Jesus Christ, who is the sonne of God, the elect of God,Esa. 42.1. the delight of [Page 76]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 [Page 77]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 [Page 79]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 [Page 80]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 [Page 81]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. [...]. 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 [Page 82]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 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 [Page 83]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 [Page 84]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.

Its 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 [Page 85]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 its 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 [Page 86]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 themIoh. 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 [Page 87]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 [Page 89]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 rejoyce.

The next Vse is an Vse of Reproof to those who glory much in enjoying light from Christ, Vse 3 and yet that light they do enjoy, doth not employ them in the Beholdings 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 scorne 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; Iam. 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 [Page 90]due time: Phil, 3.15. But they endea­vour rather with clubs and staves to make men conformable without light; then with meeknesse 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,Iob 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 onely doth acknowledge what before was in him.

If so, Vse 1 let this teach us, that the highest of our exaltings of Christ, is no ground for us to exalt our selves, ei­ther in the room of, or with the Lord Jesus Christ; though its true, Christ [Page 91]cannot be exalted,Coloss. 3.4. but a saint is exalted too;1 Iohn 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, Vse 2 This serves to reprove those that professe 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 practise of most men in our daies, who center 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 Hereticks, and Schismaticks: But its no new thing, the Popish Bishops in Queen Maryes time, censured other ministers and Bishops that were more purely minded, and when those Bishops [Page 92]that suffered got power, they did the same to them that were more pure reformers: and what if those that were more pure Reformers then their persecutors, should get power, and persecute them that en­devour to walk more exactly then them­selves? think it not strange, but remember that Wisdom is justified onely of her children.

The third Vse is of Exhortation, Vse 3 Is it so, that to justifie wisdom is onely to acknowledge that in him, which is proper to him? Let this exhort all those that professe 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;Iohn 15.14. speaking of him, and acknow­ledging what is in him; by conforming to him, to shew 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 [Page 93]drosse,Cant. 2. [...]. the Lillie 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 justi­fie, and this is to justifie, 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 Iohn 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 [Page 94]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 wisdomes child, or son, for these reasons.

First, Its conceived in the womb of him.

Secondly, Its brought forth by him.

Thirdly, Its 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 bosome 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,Iohn 1.16. because all flowes from him; and all must, and is to be returned to him; a magazine, be­cause [Page 95]there is not onely 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 desireable good.

If this be so, the use is first, Vse To shew that a saints portion by Christ, is a hid­den Treasure: streams may be measured,1 Ioh. 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 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; its 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 [Page 96]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 [Page 97]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 [Page 98]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. Its 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 [Page 99]to God, by the worlds opposi­tions; Its a vain conception,Rom. [...].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. [...]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. Its one with him; From hence observe, That the Spirit, and [Page 100] 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, Its 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. Its 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 its 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, [Page 101]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? Its 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 [Page 103]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 [Page 104]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, Its one thing to rejoyce in an act, and another thing to draw our joy from an act: Its 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 [Page 105]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 its 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 [Page 106]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 [Page 107] 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, Thou art unto them as one that can sing well, and they delight to hear thee. While he was new, he was matter of joy: and so was Iohn to the Jews: Now then herein is a great deceit in the heart of men,Iohn 5.35. they may be wrapt up and ravished with, not onely the largenest of their apprehensi­ons, but the newness of the thing appre­hended, and yet both false: But a saints refreshment flows from the excellency and glory of what he apprehendeth; and that is the cause why a saint never grows weary of viewing, and never flaggs in his delight and joy in his Beholding, but runs more sure at last, then at first: like a bowl that is cast out of a mans hand, though it runs violently at first, yet after­wards more soberly, and a great deal [Page 108]more sure: So saints may be carryed on with a great deal of violence at first, be­cause they are carryed on, as from the ex­cellency of the Nature of, so from the New­ness of the Object apprehended; but the apprehension of the Nevvness in a sense doth cease: but the excellencie of the Na­ture of the thing apprehended and en­joyed, doth not cease, but encrease daily. Now therefore consider (dear friends) Have ye refreshings and soul revivings, are they false or true? are they such as are proper onely to saints? or to men that are yet unacquainted with Jesus Christ? Consider, doth not your Joy flow from one of these three things, either the sutableness apprehended betwixt an Act and a Rule; or the largeness of your ap­prehensions, and not the thing appre­hended; Or from the newness of the Object, and not the glorious nature of it? If it do, it will one day fail. But if it be purely from Christ; leading out your soul in all conformity, to live above all upon Christ, it will never cease.

If you ask me what signes or sym­ptomes there may be to discover this pure, and true in-comes of Christ, which is the cause of refreshments in saints from all other. I answer, These in-comes where they are, try all things, and cannot be made manifest by any thing without it self: though it doth shew it self in things, yet those things doth not manifest it to us, or to the spirit where it dwells: though it self manifests it self by those things to o­thers: But to us it doth manifest the truth of it self, and the truth of those things that flow from it: though its true that all souls that enjoy such in-comes, are alwaies carried out to lie low before God, with sweet heart endeerings to God, and with a sweet upright walking before God; yet they do not know these in-comes by first knowing the truth of these effects, but they know the truth of both from it self: In a word, whosoever enjoyes these refreshings, finds this thing that I now speak of: wheresoever Christ comes in, self goes out, though self [Page 110]appears more then ever, and stirs with more motion then ever; yet the soul is confounded in himself for be­ing selfish, and lies low in that un­derstanding before God; All filling refreshments, empties the soul of all self fulness. But I say no more, One­ly the Lord give us to understand this, That souls possest with Christ, onely live by influences of Christ.

The Vse is to inform us of the folly of men, Vse who stand and won­der that saints live so cheerfully be­fore God, though they undergo so much oppression for God; Remem­ber they have bread that you knovv not of; Remember that Christ communicates light and life in a hidden way; There are secret distillings of Christs love, that is full of power, which produ­ceth more life, then your threatnings and scorns can produce death: Their bottle of oyl, and their barrel of meal in the use of it increases dayly: endeavour ye (o men) to detract from it; it's Christs way to communicate to it; If you endeavour to empty, and Christ fill, who (think you) [Page 111]will bee weary first? and betwixt both who is he that gaines? It's a poore soule that lives by Christ, nay lives in Christ,Col. 3.3. he is one with Christ,Rom. 8.33.34. and cannot be de­stroyed, if Christ be maintained. And so much of that Consectary.

In the last place the Consectary is drawn from the last particular,Consect. 5. It looks like him: Adam begot a sonne like unto himselfe; The Vnction and Spirit in Saints is of Christ, Its one with Christ, It lives by Christ, It lookes like Christ: And that is the cause why Saints love to behold Christ, and Christ loves to behold them: The soul cries out (Cant. 5.) Where is hee whom my soul loves? and Christ calls out (Cant. 2.) Let mee hear thy voice, Let me see thy Countenance, for sweet is thy voice, Vse and thy countenance comly.

If this be so, then consider the condi­tion of Saints,Cant. 2.14. & 6.13. and the condition of the world; The condition of Saints, Christ loves to behold them, and they love to behold Christ, They are like each other: The condition of the world, who think one day to delight in the beholdings of Christ, and are now oppressed in the be­holdings [Page 112]holdings of Saints: doth the beams op­presse you, and will the body refresh you? Is the streams a scorn, and shall the fountain be a delight? It's a strange thing, Iohn saith (1 Ioh. 4.20. (Hee that loveth not his brother vvhom he hath seen, hovv can hee love God, vvhom he hath not seen? But I say no more.

I should now draw something from the reasons, and also make use of the point in generall; But I shall say onely thus much, Wisedome is justified of her Children: Let Saints expect that Christ should bee justified by no other: Let them not think it strange, [...] Pet. 4.12. if they be condemned by all others: The Pharisees cannot owne Truth, neither in Iohn nor in Christ: Do you think the world should now affect Truth? It's also impossible; Therefore for Conclusion of all, remember that Wis­dom is justified of her Children.