DEarest friends, that which I purpose to speake this morning very briefly, that I may give way to our Brother that is to speak also, shall be out of the 28. Prov. part of the 1 ver. But the righteous are as bold as a Lyon. It will be necessary that wee read the foregoing words in regard of this word But, having some reference to some what said before the wicked flee when none pursueth, but the righteous are as bold as a Lion; most of the sentences in this book of the Prov. are without any dependence, but are intire speeches, having their full sence in themselves; but here we have 2 sen­tences in one verse, one explaining and setting out the other, two affirma­tive Propositions in opposition one to another; whatsoever can be spoken of a wicked man and one that lives from [Page 8]God, without God, the contrary in opposition may truly and properly be said of a godly man, here called a righteous man, because he lives in God, lives with God, he acts by the power of God, he lives in another Region, hath a contrary life, he is elemented in Divine loves, partakes of the Divine nature, 2 Peter 1.4. and lives in the divine glory.

These words we have now read, they are an affirmation of a saints pri­viledge, and of a Saints property; All soules which are brought home to God, that live with God, this is their priviledge, they are made righteous by God; made righteous by Justifica­tion, a righteousnes held out to them: and also made righteous by the glory and righteousnesse of God in them; and such a man cannot chuse but bee bold for such a God; And not only bold in opposition to wicked men, because they flee when none pursueth, Psal. 53.5. and feare where no feare is; but the highest re­semblance of the highest creature, is [Page 9]too low to set out what such a mans boldnesse is in God and for God, and therefore you see the Holy Ghost makes use of the choyfest of all the creatures for courage and boldnesse, to set out the temper of a saint, when he lives in God and God in him; nay the highest and most raised sublimity in the creature is too low to set out the lowest acts of a saints spirit.

I may draw one point from the for­mer words, of wicked mens feare, be­cause it leads to unfold the other points concerning a righteous mans boldnesse. The wicked flees when none pursueth.

Doct. The Doctrine, That man that lives without God, although made by God, he is so far a man of feare and not of faith. But I shall let that goe, and come to the words intended; There is not onely a difference in the spirits of wicked and righteous men, but a direct oppositi­on; the one acts all together downe-ward to the earth, to self, to carnall, [Page 10]low, and base ends; the other acts all-together upward to God, to heaven, to self denyall, to high and pure ends.

Doct. First observe, That the people of God are a righteous people. They are righ­teous, not only in regard of Justi­fication, that is a righteousnesse held forth and made out to us: but also in regard of that you call sanctification, that is, a righteousnesse revealed in us; and this is peculiarly a saints privi­ledge; He not onely lives under life, but he lives in life, is life it selfe: I confesse it is a great and precious pri­viledge to live under life, to have and use Ordinances; but to have them and not live by them, nay, to have them and not to haue lives above them, this is below a saints priviledge; the world hath thus much priviledge; But the saints they use not onely the Ordinan­ces, but they are a meanes to put them into life; to make them one with life, they know what the Anoninting is, what the unction of the Father is. [Page 11]But now if you aske me what is mēant by a righteous man? Ans. Some take it to be meant of Christ himselfe. The righteous are as bold as a Lyon, that is, (say they) Christ, for he onely is righ­teous, and not any man, therefore he is cald the Lyon of the tribe of Judah. Revel. 5.5. But my light sayes, this a discription of a saints spirit, for there is nothing can be said of Christ, but may all so be said of Saints, as saints; for he lives in the same life with Christ, in the same region, in the same glory; nay he lives in the same Soveraignty and authority; is Christ a sonne and heire of his fathers glory? So are all Saints, they partake of the same sonship, the same inheri­tance; is Christ a King? so are the Saints, partakers of the same Kingship. Hath he put downe all rule and all au­thority and subjected all his enemies under his feer? so have the Saints, so farre as they live with and in Christ; they set their foot upon all their lusts, upon all the world: they are conque­rers [Page 12]over Death and Hell, they have set their foot upon the very neck of Sathan. I know beloved there be de­grees to this life, there is a dying be­fore we come to this life; but this is certaine, as a Saint comes up to this life, so he puts downe Principalities, and Powers, when he lives as a saint he puts downe all rule and all autho­rity that before he was subjected to and captivated under. And the very matter of Christs glory, the same for nature and kind, though not for de­grees in this life, is a Saints portion.

Doct. The 2. Observation these words hold forth, is from this expression of boldness, the righteous are bold. Doct. That the people of God are a bold people, full of courage.

Doct. The 3, Doctrine, Men and women must of necessity be made righteous by Christ, before they can be bold and con­ragious for Christ. All other boldnesse is a false deceiving boldnesse, except it proceed from hence; in that we are [Page 13]freed, set at liberty, made righteous by Christ, many are bold tis true; but tis no true boldnesse, tis a presumptu­ous boldnesse: there is a naturall bold­nesse, and there is a legall boldnesse, and there is a pharisaicall boldnesse, boldnesse of divers kinds; but this true reall, unconquerable, undeceaveable boldnesse, is only to be had and injoy­ed in the life of Christ, being made righteous by him, not only by a righte­ousnesse made out to us, but by a righ­teousnesse revealed in us.

The next Observation is from the resemblance here used. The righteous are as bold as a Lyon. Tis a comparison taken from the highest, and choysest of all Creatures for undaunted bold­nesse and courage, in that hee fears no creature, nothing can turne him out of his way; the holy Ghost upon every occasion when he would set out the property and priviledges of Saints, he still chuses the choysest of all the crea­tures to set it out by; to set out of [Page 14]what a high, choise and raised spirit a Saint is off, as he is a Saint: the high frame of a Saints spirit that lives with Christ, is not to be set out by the choisest of all the creatures, and that may be next the point.

Doct. Doctrine, That the highest of crea­tures is too low to declare the glory of a Saints spirit. Tis impossible by the choisest of all creatures, & by the per­fection of all creatures, to make it out to men in the full glory, beawty & ex­cellency thereof; He that injoyes it knowes it best, but he is not able to comprehend it; for he is comprehen­ded by it. And therefore he himself is not able to make it out to the full, but is swallowed up by it.

These pointes the words hold forth to us; but I shall not handle them severally, but we will rather chuse to gather the full sence of them all in one conclusion, viz.

Doct. That Soules made righteous by God are in the injoyment of God transcen [Page 15]dently bold. Here are 3 conclusions in one. 1. Here is Saints are made righ­teous. 2. Saints thus made righteous they are bold. 3. They are transcen­dently bold. For the opening this point, we must open all the words.

1. To be made righteous what it is. We shall not now speake how we are made righteous by justification, as righteousnesse is purchased for us, and held out to us. Because I conceive the words intend a man in the other sense; a man made righteous, by re­vealing of righteousnesse in us, in that we are made one with the life and glo­ry of Christ: we speak now of a righ­teous spirit, a freed spirit, a spirit made one with Christ, a spirit overcome in the enjoyment of Christs spirit, a spi­rit wrapt up, overwhelmed by the sweet inflowings and comings in of the glory of Christ: a spirit wherein Christ sits in glory and displayes his loves to the soule, so that by the ve­ry coming in and injoyment of Christ, [Page 16]they are made one with Christ, trans­formed into the very nature and glory of Christ. So that all selfe and the ve­ry forme of the old creature is annihi­lated, and all turned into Christ; Hee is removed from his former center, his owne bottom; there is a new ingraft­ing and being carried up into Christ, so that he is transformed into the hid­den, divine, superexcellent glory and riches and life of Christ: so as he is (as I may say) christed with Christ, made glory with the very glory of God and Christ, so that this they not onely know in their understandings, but have, feel, and enjoy it, and it works in them a life, and fruit sutable to this glory and transformation.

Those that lie in the heart of Christ, that have found themselves transplan­ted from themselves, transformed in­to Christ, by Christ, they finde their heart transformd with loves & ravish­ments towards him, to him, and none else, but as they see them, and enjoy [Page 17]them in him, and him in them; there are intercourses & returnes of love to each other. This is not the righteous­nesse of Justification, when Christ holds out a righteousnesse purchased for thee, and thou by faith laying hold on it for the acceptation of thy person; but this is Christ himselfe; his hand ta­king hold of thee, bringing thee over from thy selfe into himself, and trans­acting thee into himselfe, and this is that that causes interchanges of loves, so that Christ in loving thee, he loves himself; and thou in loving him lovest thy selfe, in one and the same act; and in all your acts Christ acts, and in all Christ acts within you, you act; so soone as ever you are brought over in­to these injoyments, you are swallow­ed up in Christ, and in your lowest acts Christ acts as well as in your highest; in the very lowest estate, you may have the highest injoyments: that when you are trampled on by the world, when your enimies think they [Page 18]have got the day and have their will of you, then may you have such sweet injoyments of Christ,Mat. 5.11.12. that in this re­gard you may rejoyce and be exceeding glad when you enter into divers temp­tations; Jeames 1.2. when the world and persecu­tors thinke they have taken from you all your comfort, and bereft you of all your life, then may you be more then conquerers, injoying a life hidden from them; that when they think you are captived, they themselves are cap­tived, and you the conquerers, as de­ceivers, 2 Cor. 6.8.9.10. and yet true (sayes the Apostle) as unknowne; yet well knowne; as sorrow­full; Col. 3.3. yet alway rejoycing; as poore, yet ma­king many rich: as having nothing and yet possessing all things: you are dead to the world, but your life is hid with Christ in God; by this you may take a sight and small tast of what is meant by a righteous man in this place, the righ­teous are as bold as a Lyon.

Secondly, what is meant by this word bold; truly friends I must con­fesse [Page 19]I have been along time mistaken what this bold spirit in a saint was; I tooke it to be this, and that, and mi­staken in all; time was when I had a naturall boldnesse which many men have, which is borne with them, be­ing of a resolute bold hardy temper of spirit; yet this was discovered to me to be but nature; and many a wick­ed man is possessed thereof: then af­terward I came to be a civill man; then in that I paid every man his owne, and lived uprightly to menward, so that no man could taxe me of doeing any man wrong; herein I grew bold; But this also was discovered to be but ci­vill boldnesse, and upon false grounds. Then I came to Legall boldnesse, at­taining to such a degree of obedience to the Law, that I thought my selfe all most blamelesse, and herein I grew bold indeed, and I thought it was true boldnesse: but it was discovered this was not the true boldness neither, and there is many other kinds of boldnes; [Page 20]there is a sinfull boldnesse, men being ignorant of themselves, and what sinne is, and what God is; they are bold to sinne, and sinne with a high hand daringly, with brazen faces. So also there is a pharisaicall boldnesse, when men are bold because of their externall conformity to the Law, and externall submitting to Ordinances, because they are in a right Gospell way, because they are of a fellowship where they injoy pure Ordinances; And am not I (say they) as good as you, what doe you more then I? I doe not speake this that you should neglect Ordinances, and forsake fel­lowship, for I know the High God may be injoyed in a low Ordinance; And you ought also to hold forth God in Ordinances to others, to men of the World, and Saints below you; though you injoy that which is farre above all Ordinances, even the reall and lovely presence of the Lord Christ in himselfe.

Many men because they injoy Ordi­nances in puritie, and hold forth a great Profession, they gather hence a great boldnesse, and looke bigg upon themselves, and think who may walke more bigg, bold, and con­fident then they (what, they not Saints? who is a saint then?) I that have gon thus sarre, and tied my self constant to duty, what not I of thus long standing? But beloved, none of all these is the true boldnesse; a Saints boldnesse is from other principles, of a more noble and higher frame; His boldnesle is, because he lives with, and injoyes the highest God: In that they are gotten above all the world. Things below are too base for their spirits; they count it gain to lose themselves: the other count it gain to gaine them­selves; And hence it is, because they see themselves gottē above all things, they live undaunted noble lives; They live in the upper Regions where Christ lives, above all things inferi­or [Page 22]to himself.

They are so much drawne into Christ, that they cannot much minde these things below, they are not much troubled how they ebb or flow, because they are aloft; They are not tumbled to and fro, as they in their Tides tumble too and againe; They are fild with noble bloud, di­vine bloud; the Spirit and Glory of Christ and God, rests upon them, and runs in all their veines.

Beloved, what can that man feare, that is thus transacted, transplanted, united to God, drawne up into God, in whom all selfe, and flesh, and car­nall ends,2 Cor. 12.9. is perished, dead and buri­ed, and he made a new man in Christ, rissen in, and with Christ? Here is the man is here spoken of; Here is the boldnesse of a Saint: No marvell all the world, nor all the fluctuation of and in the world, cannot disturbe this mans Spirit; for he is above all, aloft, he is in the bosome of Christ; [Page 23]Oh dearest friends, this life is a hid­den thing, and you that injoy it know it, and none else; I know your experi­ences of this life, farre exceed what e­ver my tongue can expresse; when men have imprisoned you, and thinke they have overcome you, then are you most at liberty; When they have brought you to poverty, then have they most in richt you; when ye die, ye live; when you have all things, then have you nothing;2 Cor. 6.10. when you have nothing, then have you all things; Phil. 3.8. you are so taken up with Christ, that all below Christ, is as drosse, and dung, Gal. 6.14. and you say with Paul God forbid that I should rejoyce in any thing, save in the Crosse of Christ, by whom the world is crucified unto mee, and I unto the world.

While you are with Christ, what can hurt you? all the troubles in the world sease no more on you then wa­ter on a Ducks back.; While the world is reviling, you are singing; [Page 24]while the world is imprisoning, you are imbracing; While the world is hating and persecuting, you are lo­ving; While the world is casting you off for sects and scismaticks, you are in your injoyings; While the world smites, Christ is kissing: such a mysteri­ous hidden secret, is the life of a saint, that it befooles all the world. When the world thinks they deserve their hatred, they love and pittye them; while you think they look upon you, they looke above you; their eye is not upō their opposers, but what they injoy from Christ; they are of more noble, higher spirits, then to fasten their eyes so low as upon their oppo­sers; I professe when God brought mee of from one condition of bold­nesse to another; but especially when hee fetcht mee off from legall and pharisaicall boldnesse; in so much that I saw, that all boldnesse which had its rise and birth, in self, from self, and to self, it must bee confoun­ded; [Page 25]and I came to see that all true boldnesse must run out from the very heart and loves of Christ; it must bee from a spirit fild with such royall, noble, divine bloud, as none but the sonnes of God pertake of; and then I saw the world was of a bloud so low and base, that it cannot bee sensible what this life is.

The second thing we would come to shew, is, wherein this boldnesse dothcōsist. A soule thus made one with God, made righteous by God in the injoyment of God, and by the righ­teousnesse of God revealed in us, he is bold in these three regards.

First, He is bold with God. Se­condly, He is bold in declaring for God. Thirdly, He is bold in under­going any thing laid upon him by God.

First, He is bold with God, he is free and familiar with God; There is such intimate communion between Christ and him, that he can freely, [Page 26]and with a sonlike spirit and affection, ask any thing of God, his enjoyments embolden him; For he sees God so un­bosome himself to him, that his very heart is not too much for him. Hee asks not as a servant with slavish fear, but as a sonne, as seeing all his inhe­ritance is in God. He knowes what ever is in God, in Christ, is as freely his as they are Christs; he hath as true right to them as Christ; Hee layes claime to all the beawties and glories of Christ, to all the riches, life, and treasures in Christ, as his owne pro­per portion. He does not aske with a daunted fearfull spirit, he approaches into his very Bosome, to his very Heart: and what ever is there, hee knows is his owne to aske and injoy; and this he does freely, fully; he layes claime to all Divine loves.

And by this injoyment, he makes returnes of loves; all the loves his heart can hold, shall all run out to God againe; by this very imbracement, he [Page 27]comes to act in God and God in him.

And I pray you observe this, and think of it when you do not see mee; The very injoyment of God carries o­ver your spirits, & all you are to God, to give up your selves to him; you will not stand upon such needlesse que­stions. Whether saints are bount to duty; they by that very act of injoying God, make themselves over to God, to be acted, and ruled by God: their owne will ceases, and Gods will is become one with theirs, and theirs with his; you cannot chuse but love & act for God, for you are with God, in God:

Friends, I hope some of your spi­rits doe eccho to these truthes, and finde them true, by your injoyments in some degree. Doe not thinke that this is the life you must look for on­ly hereafter, when you are come to Heaven after this life; I tell you this life is now, and I verily beleeve the time is coming, that saints shall come [Page 28]to see this life made good to them, and in them more and more.

Object. But it may be some will say, you speak of a very high life; is it possible that such poore Creatures, such poore Wormes as we are, should be so im­braced by the Eternall God? How comes this to passe?

Answer Answ. In three regards the Saints have experience of these things. First, In regard they know they have a pro­priety in him. Secondly, In regard they have knowledge in experience of recourse to him. Thirdly, of a con­stant familiarity with him.

First, They have a knowledge of propriety in him, they know that God hath made himselfe their Father, and they his sons, this makes them bold; who can be more bold with a Fa­ther then his sonnes? Though Abra­ham be ignorant of us, yet thou art our Father, Isal. 63.16. behold we come unto thee, for thou art the Lord our God. They know God does not cast them off because of [Page 29]their sins; this does not make them no sons, but they look upon God as an infinite gracious loving Father; They have experience, that coming to their Father is a meanes to purifie their hearts, and if they stand off till they have clensed thēselves, this has been a means to throw them more into sin; and though they have sinned, yet they throw themselves into his armes, they have experience that he dos not up­braid them for coming to him, in ask­ing themselves, how durst they a­proach to him, being so defild with sin; But they finde, that bringing their hearts to him, is the only way to cleanse themselves; they finde such loves in the bosome of the Father, such bowels to pardon, such embracements, that they know no way in all the world comparable to this, to breake their hearts, and to make them throw sin far away. Time was when they said, true it is, Christ calls, and invites mee to come, but I am so defiled, so [Page 30]sinfull, I dare not come: I will reforme my life, and get more power against sin, and then I may goe with boldnes.

But this soule who hath injoyed the loves of God, so sweetly, so intimate­ly, he findes this is the way to re­maine foule still; And though hee might refraine sin, yet he was not pur­ged from sin; This end, and that end wrought with him; something from self, and to self: but sin as sin was as strong as ever. But he found this way the only way to heale sinne, and get a new heart, a new nature, viz. to throw himself upon his Father, into his Fa­thers armes: Though Abraham be igno­rant of us, Isai. 63.16. yet thou art our Father; And this going to God frees us from our sinnes, and nothing else. To say I am legall, and I am full of corruption, I am weake and I can doe nothing: all this while, we stand at a distance, and weaken our selves more; We are not free, we are lockt up in our selves, and strive by our own strength. But if you [Page 31]would be holy, throw your selves into the loves of God; this very injoyment will give you an inlarged, a free, and broken heart; then sin will be hated from a new nature. God dos not say I love you, if you be holy; but, I love you to make you holy. Beloved, this is the new covenant that the Gospell holds out to us; and herein lies the power of the Gospell, to make of unrighteous, righte­ous, to work by love, not by constraint.

Men that never had experience of this life, they lay Lawes, and Con­straints upon men to duty, and know not the power of love. When the Pro­digall had but a resolution to throw himself upon his fathers loves, you see how he was received; No sooner dos God open his heart to a poore sinner, but he sees the everlasting roling bow­els of a Father, toward him, and then they interchange loves and bowels;Hos. 11.8. That their repentings are kindled toge­ther; Ier. 31.22. I doe earnestly remember him still: my bowels are troubled for him: Jer. 3.22. Bowels [Page 32]role towards one another, and then the poore sinners come to see their own names writ in their own hearts, that before was writ in the heart of God; And see his dearest loves have ever been toward them for good; He sees now he was not excluded from God, because he had departed away from him, and blacksliden, but was the rather cald to come to him, because hee had blackslided, and defiled himselfe;Jer. 3.22 As Jer. 3.22. Returne ye backsliding children, and I will heale your backslidings; Behold we come unto thee, for thou art the Lord our God. He has experience that he had laine long striving against sin, but found no pow­er from a right ground, from a right principle; But when he (it may be) after many years striving with his lusts to subdue them, and bring them un­der, he resolved at last to goe to God and said: Lord here is my heart, as bad as can be, the more I strive with it, the worse it is; I have striven long and [Page 33]cannot conquer one sinne; but Lord doe thou now take it, doe with it what thou will; all this while I was asham'd to come to thee, my heart was so bad; now I commit it to thee; and then hee found a subdued heart, and ne­ver before.

So long as I look upon my obedi­ence and my conformity, and when I see a want, I hold off from God; this breedes obstructions between the soule and God. Your praying, and your duties, and your obedience, doe declare that you live in God, and not that they may bring you to God.

Brethren, this is the way: have you finned and falen from God? stay not but returne to God, then he will heale your backsliding; Stay not, as men u­sually doe, till your selves have hea­led your own backslidings, and then you will beleeve. This way doth never rightly overcome the heart; but be ye weake Christian, or be ye strong, try this way, and you shall find [Page 34]a wonderfull change in your spirits; you may draw nigh to God, with boldnesse, the way stands open; God never chid a soule that throwes it self upon him.

Againe, this often recourse to, and familiarity with God, it makes a man rightly to understand God, to know his very nature; men that live out of God, mistake God; they judge other­wise of his nature then it is; Saints by injoying God, they know God; what a God of sweetnesse and loves he is; how free in communicating of him­selfe; what an unchangable God he is; how ready to receive a sinner; what loves run from him into them, when once they are come in to him; though God frowne, they know his nature is nothing but unchangeable loves; how­ever he deales with them in his Pro­vidence, they know all his wayes are wayes of love to them; He cannot hate them, nor doe any thing as a fruite of hatred; They understand [Page 35]God, they know his wayes with his Saints; though he kill them, yet will they trust in him; Isai. 55. Though in ex­ternall Providence hee seemes to frowne, yet they know whats in his heart; they take all in good part their Father doth unto them.

This is that which raises up their hearts to a holy boldnesse of spirit; What ever men intends they know God smiles; what ever his providen­ces are, they know his loves are con­stant, unchangable; This makes their hearts rejoyce, and triumph, to live a­bove; though the body be under suf­ferings, yet their spirit is free; walkes up and downe in loves, is compassed about with joyes, swallowed up in GOD, and lives amongst Divine Crownes.

If a man have no experience of these things, he lives darkly, mourn­fully, he measures God by himself; if men be angry, he thinks God is angry; if providence change, they think God [Page 36]changes; and this raises not, but over­whelmes the spirit of a man; this sinks his spirit; for he judges God like him­selfe; but what sayes God? are my wayes as your wayes, and my thoughts, as your thoughts? Isai. 55. As high as the Hea­vens are above the Earth: so high are my thoughts above your thoughts, and my wayes above your wayes.

Secondly they are bold for God; ye never see any principle, but it works sutable to itself; so the Saints have a principle from God, which qualifies them so, that they can stand for God: 1. In suffering for him; if it be his will, they shall suffer losses, igno­miny, derision, yea Death it self, they have a principle from God will beare them out; Look upon Paul, what a spirit had he when they told him of bonds?Acts. 21.13. what meane ye to weepe and breake my heart? for I am ready (sayes he) not only to be bound, but to die for the name of the Lord Jesus.

And so the three Children, what [Page 37]resolutions had they to suffer? Wee know our God whom wee serve, Dan. 3.17.18. is able to deliver us, but howsoever be it known unto thee, wee will not worship this Image; Frownes, nor scornes from men, will not turne them out of their way.

And the reasons of this are, First, the reall conviction of security in God, before they ingage themselves for God; as 2 Tim. 1.12. For which cause I also suffer these things; never­thelesse I am not ashamed, for I know in whom I haue beleeved, and I am per­swaded he is able to keepe that which I have committed to him, against that day.

The soule seeing God such a buck­ler, and seeing himselfe so secure; this makes him not stand at any thing, but to ingage himselfe and all he is for God.

Object. But you will say then, this is but self-love: not to ingage, but that hee knowes he|shall be secure.

I answer no, tis not selfe love, but love to God. But here lies a great mysterie, in a Saints thus ingaging for God.

It arises from being partaker of the very nature of God; and his will is so swallowed up and resigned into Gods that he acts Gods will, not his own; So that his security is not in any out­ward protection, but in what the will of God is? and if his spirit live in, and with God, what ever fall to him, this he accounts his security.

Rea. 2 Every spirit acts sutable to that spi­rit it is in conjunction with; Now Christs spirit, is the most noble, most high, most raised spirit; and the spirit that is in Christ, is in the Saints; their spirits are in conjunction with the spi­rit of Christ; therfore they must needs be of noble, high, & raised spirits; that though they be in the flesh, their life is in the Spirit, their life is in Christ; though they have thornes and afflicti­ons in the flesh, yet to them they are [Page 39]as none; they are not much troubled at them, for their spirits live among divine thrones and Crownes.

The 3. reason of a Saints thus boldly ingaging for God, is, Though they suffer externally, yet there is within a supply of contrary love; and smiles;

Men indeavorto throw scornes, and derisions upon the Saints; and invent such deriding names, that they would make them odious: even as the very offscouring of the World, and that they may render them as the vilest men upon earth.

It matters not, God visits them with his loves; Hee communicates that to their spirits, which abundant­ly makes up their suffering, and makes amends a thousand thousand times.

One comes and he calls you Secta­ries, another Independents, another Scismaticks, another Anabaptists, a­nother Antinomians, another comes and tells you, they are this day go­ing to petition the Parliament against [Page 40]all your Independents; now what of all this? were you but carried above, and did you live in God? these would be like so many small puffes of wind that would scarse blow away a straw; For a man never feares a man, when hee knowes himselfe above a man; when he knowes himselfe free from him, and out of his reach to hurt him.

All the men in the World cannot hurt a Saint; nor all the Divells in Hell; a man will never feare his Enemie, especially when he knowes he is kild before hee comes neare him.

Christ hath overcome sin, Death, Hell, the Divell, the World; and therefore, what need the saints feare any of these?2 Cor. 4.17. The afflictions of this life are but light and momentary: but there is an exceeding weight of glory to be re­vealed. Will a man regard a small crosse, when he has a weight and an exceeding weight of Divine loves, of [Page 41]Divine Crownes?

This is enough to make a man, not only to be content to beare afflicti­ons and frownes from the World; but also to love the crosse, to love the frownes.

When thou hast a losse in thy E­state, in thy name, or any way, Christ comes with his loves, and makes an over abundant supply; I doe not say; he gives thee the same things; but, he gives thee that which is a thousand times more worth.

If thou losest farthings, and gain­est pounds; if thou losest strawes and gainest pearles, what losse hast thou?

Thus Christ doth to a Saint at the very instant of his suffering, if he live with & in Christ; for Christs way is, not to send the affliction and let it lie heavie, and presse a man downe, and then he afterwards lets men reason themselves into content; for a Saints content, as a Saints, is not from rea­son, but from a present injoyment of [Page 42]Christ, which is communicated at that very instant, immediatly from the very bosome and heart of Christ.

Intercourses of loves runnes out from Christ; which alone is their sa­tisfaction, without reasons helpe.

The fourth Reason, why the Saints are so bold in declaring, and ingaging for God is; because, in all their sufferings, they ingage not at their own cost and charges; they live not by their own life, they live not by their owne strength; but they ingage at Christs charges, & they live by Christs life, they spend upon his strength.

Ti's a Phrase wee have often up, especially in the Country; they may spend freely that spend upon other mens Purses.

So the Saints, they goe on in their way, and walke like Saints, because they live not by and of themselves; their life, and their strength, and their comforts, are all Christs; they spend [Page 43]upon his Stock.

This makes them so free and so bold, spend while they will, they have a vast Treasure, never to bee exhausted; Still Christ sup­plyes them with new strength, and new life.

Let men goe on to revile and a­buse the Saints, and study names of Factions, and Independents and the like, to make them odious; No mat­ter, Christ assists them; Christ hath names full of Love and sweetnesse for them.

And if they should proceed to per­secution as they may, and impri­sonment, no matter; There comes a new suppy from Christ answer­able to their sufferings.

But the Saints being weake and not knowing this, they many times needleslly trouble themselves with forethinking what they shall doe, if Suffering, and Afflictions, and [Page 44]Troubles increase; And the reason is, because they apply, and com­pare Future Troubles to present strength.

But those that live in Christ, and with Christ, they know they cannot ingage upon any new affli­ction, But there is a new supply of Strength, and Courage, and life from Christ; and therefore they reason thus.

If Bonds, Reproaches, and im­prisonment, or Death it selfe doe attend mee; There is Fresh Joy, New Life, and more Srength at­tends.

The more opposers, the more Strength, the more Joy, the more Glory, the more Loves, the more Imbraces, The more overcomings of Loves.

And therefore this is that which makes them Bold in Declaring for God.

Who more bold for God in decla­ring truth then the Apostles, in Acts the fourth? though they knew trou­bles and persecution attended them,Acts: 4.10. and bonds in every place, be it knowne saith Peter unto you and to all Israell, that by the name of Iesus Christ of Nazareth was this man made whole, whom ye crucified, but God hath raised him up, and this is the stone set at naught by you Builders and is now be­come the head of the corner, neither is there Salvation in any other; Now when they saw the boldnesse of the A­postles, and saw that they were ignorant men, they tooke knowledge that they had beene, with Iesus, and could say nothing against the Miracle they had wrought in the name of Iesus; Then they tooke counsell and streightly charged them they should speak no more in that name, and they answered boldly, whether is it right in sight of God to hearken un­to you more then unto God, Iudge yee? for we can not but speake the things we [Page 46]have seene and heard: and so the whole Chapter, and divers other places do declare, with what wonderfull bold­nesse they declare Christ; because Christ lived withthem, lived in them, they had experience of his strength and love in supporting. And their love could not but returne in decla­ring the things they had seene and heard.

And the Reasons of this are, be­cause the injoyment of these things beget a love to the things declared, & gives power to declare them with all courage and boldnes; the Saints are made one with Christ, suckt and drawne up into Christ, they live by loving and love by living, they de­clare through loving, & love through declaring. And sutable to their love they cannot choose but declare, love in them hath the preheminence, it predominates, it over-rules all other things in them, they must needs, they are constrained to declare the life they live in.

If a Parliament should command, that men should not declare what ex­perience they have of Christ, as I hope this Parliament never will, they could not contayne, it would be as fire in their bosomes, it would burst out, loves would so constraine them; could they sit and see and not speake? I tell you there is such mighty con­straines in the power of love, they could not keepe in.

It bootes not the World to act a­gainst the power of love to raise per­secution, the more they act against it the more it workes, the more it con­straines.

Againe another reason is, why they are so constrained to declare what they see and know, because the mat­ter declared is the very power decla­ring. They are so lapt up in the loves of Christ & so made one in him, that the things they declare is not another thing from them, but they are the ve­ry things.

And therefore if they are so bold in declaring, never blame them, for they and those things are the same; no nor never admire them, for there is such a constraining power in them they cannot do otherwise. And that he hath he receives not from others as their experiences, but they are his owne, they are himselfe. Paul (you see) when once Christ had appeared to him, there was such a Light, such a Glory, such a Power, such a De­monstration of Truth to his Soule, that he immediately went & preacht Christ; he went not to the Bretheren to be confirmed in what he saw and felt, but the power love was such, that come life come death he must declare it.

And a third Reason may be, be­cause he enjoyes what he declares; what he enjoyes he acts, and what he acts he enjoyes; while he saies he sees he feeles; while he speakes of love, he acts in love.

Here now you see the quality of a Saints spirit. And indeed this ac­ting and enjoying he esteemes his protion, his everlasting inheritance, his Heaven; his very worke is his re­ward, esteeming (saith the Apostle) the reproach with Christ,Heb. 11.26greater rich­es then the Treasures of Egypt,Phil 4.8. this life was the recompence of reward Moses had an eye too, and Paul he counted all things losse and dung, to gaine & enjoy it; and David herejoyceth in the word as one that findeth great spoiles,Ps. 16.5.6. [...].for in keeping thereof, there is a full re­ward.

Beloved freinds this is your Hea­ven, and if you cannot count this a sufficient Heaven and reward, you will hardly thinke Heaven hereafter a reward, especially in the condition you are in; but did you act in love and lived in Christ here, you would say were this life but perfected, I have enough, enough; I desire no other Heaven, this portion is enough; as [Page 50] David saies in 16 Psalme.Ps. 16.5.6.The Lord is the portion of mine Inheritance, the Lines are fallen to me in very pleasant places, yea I have a Goodly Heritage.

Now we come to the Third thing wherein the Saints are bold: They are bold in undergoing any thing from God; must I be poore, must I be sicke, must I be in prison, must I be in Death, he is bold to undergoe it; he sees the loves of God in all that comes to him: Let all the world con­joyn together against this man, and looke never so blacke and terrible up­on him, he sees his God smileing, his God speaking nothing but loves.

As sinne and the law, though they are in conjunction to terrifie him, yet he is bold, for he sees God recon­ciled. And as they (the greater) can not daunt his boldnes, so neither can men, nor can the Word, all they can doe cannot make him thinke his Fa­ther is angry.

Though God himselfe try the Saints; they liveing in him, and en­joying his love; Though he seeme in his Providence to be angry; yet they find loves in his very bosome, in his very heart, when men enjoy not this, every frowne from men, and e­very frowne from God, casts them downe; they forsake their boldnes, because they have no exprience of the sweet and unchangeable nature of God. as Ezek. 22.14.Exek. 22.14. Can thine heart endure, or can thine hands be strong in the daies that I shall deale with thee: They being backsliden and departed from God they were not able to look on God as a father, when he aflicted them, as the Saints can doe; Doth God chide? yet they know tis in love. Doth God wound? all are fruits of his love.

So now you see how bold a Saint is with God; How bold in standing for God; How bold in declaring God, How bold in undergoing any thing [Page 52]from God; and all this by liveing with God, by liveing in God, and en­joying God. This man must needs be a bold man that hath such inflowings of loves from God; what shall such a man account deere for such a God? How bold was Jer. in the Prison? though put in the Dungeon, where he sanke in the mire and was ready to starve? when he was taken out againe and remained in prison, he could not hold his peace; the power of loves con­strained him to speake what he had seene and felt.

And so Iob though he was aflicted in his Estate, in his children, in his owne person,Iob. 13.15. what (saith he) though he kill me he deferves to be trusted in; I cannot forsake him for all this.

And old Ely when there was such bitter things spoken against him by God, saith he it is the Lord let him do with me what seemeth him good. I Sam. 3.18. And that is the highest Act that is expres­sed of him. And the reason is, because [Page 53]that man that lives in God understands God in himselfe, what his heart is. If we looke on God as he acts out of himselfe and not as he acts in him­selfe, there is nothing but changes, to day sicke, tomorrow well; to day in prison, tomorrow not; this yeare rich, next yeare poore; Now if we shall judge that God changes as our condition changes,I [...]. 17. what com­fort? But God in his nature is one & the same, no changes nor shadow of turning, alwaies alike. Againe a saint in God lives in the will of God, Gods will is all in all to him. And this is that which brings him up to that rai­sednesse and height of spirit; he sees God in what ever he doth to act his owne blessed will on him, and so he see but that accomplished, therein he rests and rejoyces, because he lives above aloft, he lives in the Center, in the Fountaine of loves. If we live in the streames, if we live below among the Creatures, there is nothing but [Page 54]trouble and rumbling this way and that way, ebbing and flowing; but the Center, the Fountain, the upper Regions are quiet, still, composed, sattisfied. Againe, because if God do take all from the Creature and take him up to live in himselfe he hath not lost all but found all a thousand fold. Yet in the most roughest acting out of God. he finds loves in God; else his spirit would be downe to day and up to morrow, according to those actings; but this life with God, in the bosome and bowells of transcendent loves, there all disputs are at an ends, he lives in providence above provi­dence, he lives above reasons Region and Element, and therefore when Reason would make disputes and ar­guments from Gods externall deal­ings; as if God were as rough as his providence; this life silences all, and layes the soule to rest in the sweet em­braces of the loves of an unchainga­ble Father; though he kill me yet will I trust in him.

And againe the Saints have such experience of the loves of God, flow­ing warme from the heart of God that they cannot be beaten out of good thoughts of God: as we say by a freind whom we know and love & have intimate acquaintance with; if this man or that should bring tales of evill intended by him towards you; you would say I wil not beleeve him, for I know him so well that the thing is impossible to be true; So doe the Saints find God such a true freind such an intimate close freind, that hath so much exprest his love to them that though sin, the Law, Hell, Death, the Divell, the World, Providence, or whoever should bring them ill ty­dings from their father: ob (say they) it cannot be, I know him so well, I have such sweet such frequent enjoy­ments with him, that I cannot thinke a hard thought of him, this drawes up the Soule to a high, yea a higher and higher enjoyment of God.

This enjoyment transcends yea sleights all other enjoyments below it, it transcends Nature, it transcends Reason, it transcends externall pro­vidence, and all the roughest actings thereof. Let never so high accusati­ons be layd on the Saints, they va­lue them not, their life with God makes up all; As some have laid di­vers accusations on me and on the Saints, some are Truths, and we are ready to maintaine them, we hope to the death; others are false and charging upon us that we never said nor held, and all to make us odious to the World; As for instance that I should say, there was no other use of Christ but to declare love to the World, and for this end he came and for no other. Who ever holds it for my part I count it an errour, my Judgment is otherwise, I hold no such thing, I disclaime it; Christ came to sattisfie and answer a law, as well as to make out love; and [Page 57]though these and the like, and such o­ther things may be fathered upon us, partly through darkenes, not seeing and enjoying Truth, & partly through malice, to lay to our charge, the things we never knew nor held; yet we hope God will vindicate his Truth and vindicate his saints, and Truth shall burne and flame out so gloriously, that he will make all op­posers and slanderers ashamed, there­fore let not the saints much trouble themselves at these things, let the Creature be still and silent, and let God alone, he is but working a way for his owne praise, in confounding his enemies, and vindicating the simplicity of the saints, who live with him and in him to their everlasting comfort and Joy.

BEloved freinds, that I intend to speake unto you at this present, shall be from the word of God, in the 6 of Cant. 9 verse.

My Dove my undefiled is but one, she is the only one of her mother, she is the choice one of her that bare her.

That which I shall speake to you at this time, shalbe only from the first words, My Dove my undefiled is but one.

There is not much dependance of these words on the foregoing words, but so much dependance there is, that as you may see in the former words, that the Daughters of Jerusalem en­quire of the Spouse of Christ where her beloved is, she had so set him out and expressed her ardent affection to him, that they begin to wonder & de­sire to see what a one her beloved was, because she was so ravished with him, say they in the first verse, whether is [Page 59]thy beloved gone, oh thou fairest among women, whether is thy beloved turned aside that we may seek him with thee? she answers them in the next verses, My beloved is gon downe into his Gar­den, to the beds of spices, to feed in the Gardens and gather Lillyes. And I am my beloveds and my beloved is mine, he feedeth among the Lillies. And then Christ in the next words begins to discribe and set out what his Spouse is, and anotomizes her in all her por­tracture and beauties, not only how beutifull she is to him and amiable through his beuty put upon her, but also how fruitfull his Spouse is in the enjoying her beloved that ther's not one barren among them, so amiable every way that Christ was ravished with her beuty, therefore (saith he) turne away thine eyes from me for they have overcome me.

But then this discription might breed this objection, are all so beuti­full and comly? are all so fruitfull [Page 60]that there it not on barren amongst them; they are severall and of severall tempers and judgements, nether do they all appeare so fruitfull as he de­scribes? he answers all in this ninth verse My Dove my undefiled is but one, All Saints in Christ are but one; men of the world, and poore Saints, weak Saints, that see not their priviledges by Christ, they are ready to say how can this be, that the Spouse of Christ is so beutifull so fruitfull, they see it otherwise, they can see no beuty in them, they bring forth but little weake and poore fruit, here is some of this way and some of that fellow­ship, some of this Judgement and some of that, some are in a Church way and some are not, some are Con­gregated and some are uncongrega­ted, I but for all that, though among themselves they be divers, yet in Christ they are but one; You, 'tis true, make a difference but that should not be, This is but the folly [Page 61]and weaknesse of men, but see and looke upon them as they are in Christ, and you shall see they are one to him, as they are in him and live with him and in him, they are fruit­full, though not as they are in them­selves. The points that I apprehend these words hold forth are these.

• 1 Doct. That Christs Church is Christs Dove,
• 2 D. Christs Church is Christs undefiled Dove,
• 3 Doct. That Christs Church or Christs Dove is not divided but is one and united.

Now for the first of these, if you aske why Christs Church is called Christs Dove: I conceive for present 'tis in two regards, first in regard of their Priviledges, how much they are ten­dred by him: and secondly in regard they are made glorious and amiable by him. 1. Considering how precious they are to him, what affections he hath let out to them, the dearest loves and the very heart of Christ runnes out to them, singly, solely, nothing [Page 62]that is in the very bowells and heart of Christ, is too good, too deare for them; there's nothing in Christ but is there laid up, kept and preserved for a Saints treasure; all the choice loves of God, the choicest life of God is treasured up in Christ for his Saints; and when once they have for­saken themselves, then to be enjoyed by them, and delighted in for ever; he thinkes nothing too good for his Spouse: he hath not only filled him­selfe for them, but emptyed himselfe for them, poured out his own bloud, his owne life, his owne glory to save them, to inrich them.

Christ shewes how precious they are to him, first in regard of the place where he layes a saint, that is, in his very bosome, in his very heart; not only in his common providence, but in his very heart, he never leaves a saint, till he bring it from step to step by degrees into himselfe; that the soule is so lapt up in him, that he hath [Page 63]made it one with himselfe. And that soule that is acquainted with this life knowes this, and none else; others know not what it means, I was (sayes he) a slave under the Law, and it ty­rannized over me; many a hard lesson, and many a hard task I had set me, and many a bitter stripe; and hee in bowells of loves came and freed me, he redeemed me from that tyrannie; I was under the killing letter which threatned nothing but death and hell, and now I have found his loves in set­ting me at liberty; and now I can read his loves in every line, in all his pro­ceedings, and these are, I say, such loves that none can prize, but those that have them, read, seene, and felt them in them. This is a Saints por­tion peculiarly to live with Christ, to live of Christ, to live in him. 'Tis the worlds portion to live under life, and not injoy life, but a saint lives in life; life and he are one; they are brought by Christ into the very over­flowings [Page 64]of loves, they live in the very streams of loves, compassed about with loves; Christ comes to them continually, sups with them, wraps them up in admiration of himselfe, and fills them with divine loves.

Secondly, Christ declares how precious saints are to him, by taking all advantages to do them good, by sin, by sorrowes, by sufferings, by af­flictions, by life, by death, every way; none of all these but Christ makes them advantages and helps to them. When they wrastle with sin, it would be too hard for a saint if Christ did not help them, and sin would get the advantage over them; should Christ but leave us in a temptation, we were undone, but Christ comes with a con­quering unresistable power, & rescues us from sin, and brings us over to the loves of himselfe.

So also in affliction, the saints they moyle and toyle, and are even worne out in it, that they know not what to [Page 65]do, that they are ready to give out, and lay downe all, then Christ he comes in and supports, and puts under his hand to stay the soule from sinking; when our own strength is done, then Christ comes in; nay, we many times wrastle our selves into great straits; Christ comes now and releases us; that when we lose our selves, he gaines us, and wrastles us into his owne loves and glory; he ravishes us with his loves, and then also is he ravished with our loves as you see in this chapter.

Secondly, they are made glorious by him, and with him, as David saith,Ps. 68.13. They are like the wings of a Dove co­vered with silver, and her feathers like yellow gold, 'tis a metaphor, you must conceive taken from very pleasant and glorious coloured Doves, to set out how Christ beautifies, and makes his saint glorious and amiable. The very same glory that is on Christ, is on a saint; Christ and a saint have not two different lives, two different [Page 66]glories; but both one and the same, sayes the Apostle,1 Ioh 4.17. As he is, so are wee in this world. Brethren, the life of a saint is a misterie, Christ and they live in the injoyments each of other, the life of a saint is internall.

Surely friends, let me tell you, 'tis not knowne by partaking of fellow­ships and ordinances, although wee ought to partake of them, and hold them forth to the world, but the beau­ty of the life of Christs consists in the injoyment of Christs loves; so that the soule, is therein centred and sa­tisfied, as it is expressed 17.Ioh. 17.23. Ioh. Thou in me, and I in them, and they in me, that they may be made perfect in one. All saints they are beloved with the same loves that the Father loves the Sonne, the same riches, the same life, the same love, the same glory is bestowed on them.Eph. 11.3. We are now in this life, set in heavenly places in Christ, many thinke they shall have this life hereaf­ter, when they shall come to heaven: [Page 67]but those that live this life, they are in heaven here, and sit now in heaven­ly places; and herein is the great mi­stake among Professours, they do not live in and with Christ here; they use ordinances, and hold forth a professi­on and here rest; but for this heavenly life, this intimate uniting life, they looke not after it, they expect it not, they know it not, they live it not. Oh brethren! did you but know this life in experience, you would never rest till you were in it, and were com­prehended by it, (for I pray mark) that this life must comprehend you, and not you it; you do not know, beloved, what manner of men you should be, were you in it, it doth not yet appeare, sayes the Apostle, what wee shall bee, but when he shall appeare in us, we shall see him as he is, we shall be made like him. Christs life shall be in us and we in him.

We may talke of this life, but when we live this life, then we shall know [Page 68]it, then we shall be swallowed up of it; I my selfe knew it not what it meant, though I often spoke to you of it, till of late; and alas that we see and have of it, is but little small gli­merings of this life. In truth I now perceive there is but little injoyment of Christ in the world, this life is a hidden life, men talk of it, Christians talke of it but alas how coldly, with­out affection, withoutlove, without o­verwhelmings, which shewes they live without it, did you know this life, and did you live in the heart and loves of Christ, in the embraces of Christ, it would make us live otherguesse lives then we do. Oh beloved, how full of loves and sweetnes should we be? how full of selfe-deniall? how much seek­ing the good of others as your own? it does not make men of that harsh censuring, judging spirit, that is now so rife in the world, it does not make men so sweld & fly-blown with their own parts and with, the good opini­ons [Page 69]of others, if you had it, it would make you live farre above all these things. And so far as any mans life and comfort runs not parallel with these things, truly let him be never so great in profession; in good earnest he lives yet in the flesh, and is not gotten into the life of Christ, Christ and they are not of one, but of two contrary spirits and lives. But oh the sweet transcendent loves, joyes, over­commings that Saints enjoy, who live with Christ, and in Christ, they live in loving, and love in living, Christ and they are of one spirit,16. Eze. 6. as 16 Ezek. 6. When I passed by thee, I saw thee pol­luted in thine owne bloud, I said unto thee when thou wast in thy blond, live, and I caused thee to multiply, &c. and then thy time was a time of loves, &c. then wast thou comly through my comli­nese, that I had put upon thee. Christ makes his Spouse beautifull with his owne beauty; but we for the most part thinke highly of our selves, and [Page 70]of our own beauty, and are comly to themselves, through their own comli­nesse, and therin they glory; and most in the world runne this way in pra­ctise, though in judgement they deny it; but he who is come up to Christ, to have his beauty put on him; his life and his injoyments; he hath put off himselfe, he hath put of his own life, his own beauty, his own comlinesse, and what ever injoyments come from selfe, all these he is crucified too.

But this is a life none come too, nor none knowes what it is in the in­joyment of it, but he that has it. So much for that Head. Wee come to a second thing to be considered, that is, why they are called Doves, and that is in regard of the Saints property. The property of Doves is to be full of innocencie, and secondly full of love, and thirdly full of delight.

First, full of innocencie, a Dove is the harmlessest creature in the world, so are the saints; the meekest, the [Page 71]harmlessest of all men; if they be re­viled, they revile not againe; they e­steeme not of the praisings or revi­lings of the world, because they have no life in the world, nor of the world, as saints. If they have, they live be­low themselves, they live apart from Christ; they are of so mortified a tem­per in any worldly respect, if they live with Christ, and in Christ, that they cannot thinke any thing a gaine in the world, nor any thing a Losse: if they lose any thing, houses, lands, wives, children, honours, these they account no losse, because to them they were no gaine; if they gain any thing, they count it not gaine, except they gaine their life in it; and that is God himself, christ himself; to have God in all they have, or else they account they have nothing, & if they have nothing, if they live as I before shewed you, in the very bosome and heart of Christ, and in the mutuall embraces of each other, that they can say experimental­ly [Page 72]and feelingly, and enjoyingly, my beloved is mine, and I am his. This is their gaine, this is their all, and they have no thoughts of gaining in the world. For if they gaine these things and not God in them, they thinke themselves loosers. 'Tis true, they love wife, children, friends, honours, so Christ be in them, with the disco­very of his sweetnesse and loves, then they are well and at rest.

They think it no hard thing to bee reviled in the world, if God speake love; let blind selfe-seeking, selfe-ad­vancing, men of the world say what they will. And therefore beloved friends observe your spirits; doe you find your selves moved and disturbed by others revilings? so far you live in your selves; so far you are unmortifi­ed, uncrucified, you live not as Chri­stians, according to the life you hold forth; if you did, you would see where their life is, & how far below Christ, and how much in themselves, that live [Page 73]in reviling & defaming others; and in stead of being angry or to your selves and in your selves, returning like for like, you would pitty them, and pray earnestly for them, that God would open their eyes, that they also may see upon what low and base principles they live and move.

Againe, Doves are single-hearted and full of love, so are the saints, as saints; they love, and delight in lo­ving; It is observed by some, of some Doves, and so of Hindes, that if their Mates had died, they were so affected with it, they would die also; such a resemblance is in the saints, they are full of love to each other, are sensible of each others sufferings; they doe not seeke to undoe, vex, and defame one another, but pitty and helpe one another, they doe as they would bee done by; they will not requite evill with evill, as do the men of the world, and all those that are not come up to the life of Christ to live as Saints, for [Page 74]they delight in loving; they live by lo­ving, and love by living, for 'tis said of the Hindes and Doves, they have these three properties, first, they live by loving; secondly, they grow fruitfull by loving; and thirdly, they die with­out loving. The saints do thus; they delight in love, they grow fruitfull by loving, and dye if they doe not love. 1. They live by loving, they are carried out in the first place in love to Christ, as the cause of their love; for Christs love to them, causes their love to returne to him; and they love Christ also in the Saints, these loves are the saints feast; they live by Christs kissing and embracing them, and by their kissing and embracing Christ, and also in kissing and embracing one anothers spirits; by communicating to each other their experiences and enjoyments of Christ; theres no grea­ter joy, nor higher act in them then to act love, these are the dainties they feast on, then are they transcendent [Page 75]in their spirits, and then are they most full of Christ. Secondly, Doves are made fruitfull by loving, so are the saints; when thrive they more then when they have the sweetest commu­nion and are most open to one ano­ther, to each others injoyments, and so kisse and embrace each others spirits?

No sooner hath a saint kist the heart of Christ, but it is made fruitfull by that very kisse, by that embracement, and by that enjoyment; The very en­joyment of Christ makes them fruit­full. And they cannot be otherwise. They being once come to this, to en­joy Christ they cannot be unfruitfull. Here is a saint then; his very love, his very nature provokes to fruitfulnesse; if he be not fruitfull, what ever he may be taken for, as a great Christian, be­cause a great professor; hee never yet enjoyed Christ, never yet knew what the loves, the overcomming transcen­dent loves of Christ were.

Fruitfulnesse is made over to the [Page 76]soule at that very instant; it is like the opening of the pores of the body, then the bloud interchanges and have free course and mingles it selfe through the whole body; this love of Christ (I tell you friends) it opens the pores of the soule, love and fruitfulnesse runs from Christ into the saints in­terchangeably; as Christs heart is o­pen to you, so is yours to him; there is a secret convayance to each other in the acts of loves.

And thirdly they die without it, saints as saints, except they love they die; I pray observe, saints as saints cannot die, but their life dies, their joy dies, they live uncomfortably and as dying, as if they had no life. I speak now in regard of actings; a saint when he acts not love, he dies; he may have ordinances, and use externall inter­courses to Christ and with the saints, and yet he as good as dead, no more life in act and comfort then the men of the world, if the warm heart-bloud of [Page 77]Christ doe not run, and have free course into his soule; the saint acts not as a saint; but yet he may act in religion & worship; but, tis but to him selfe, & to his own credit and honour, and esteeme among men, or for some other selfe-end, and yet have no life as a saint. The new man and Christ is as dead, and acts not, and therefore it is, sometime a saint has overflow­ings of spirit, mightily inlarged, his spirit has no bounds, another time he is bound up, straitned, the pores of his soule are lockt up; he hath no in­tercourse of loves from Christ, and therefore has no breathings, no decla­rations of Christs loves to him, no experiences, he is wrapt up in him­selfe, and to himselfe: and therefore this makes him, (the soule being as sensible of this as of death (for 'tis a death to him) this makes him to goe to Christ, and complaine heavily, oh! how he grones in spirit till he be revived, till his spirit, till his loves [Page 78]come into him againe, and cause him to act and live. Oh! sayes he, let my Christ come into me or I die, I cannot live; 'tis true (sayes he) here is ordi­nances, and here is a fellowship ex­ternally; but whats all this, if my soule be frozen, if my heart be bound up; if I live within my selfe; if. I have not intercourses and returnes of loves, from my beloved, I die, I die.

Now beloved, would you have me make some use of this point from the particulars thereof; I hope you have done that your selves as I went along, but I will a little make out some uses. I cannot be large because of the time and my owne weaknesse; and I would make it out to you of what I have found in my own experience; though I must confesse it is but lately, and no great light neither; there are depths, there are glorious transcendent truths, in these experiences; but oh! how dark, at how small a crevice doe wee see? How short doe we come? I tell you, [Page 79]though I have many times spoken of these things, yet how coldly, no ra­vishings, no inlargings, no overcom­mings of spirit, how bound up? truth is, I had the Theorie in my un­derstanding, and I thought I had pra­ctised them, because I knew them; but 'tis but new, 'tis but small the ex­perience of them; but God wil reveale and lead on his saints from step to step; that they shall go from strength to strength, digging up fountaines till they appeare before the Lord in Zi­on; Professors talke much of heaven, but I professe they never were in hea­ven, nay never will be, if they come not to this life; you hope it may bee this life will bee hereafter. But I tell you, your heaven is here as well as hereafter in a degree: be not deceived to pers wade your selves you are saints, and you are Christians, and have not this life, we have described; so farre you are in your sins, you are yet be­low Christ, you are yet in your selves, [Page 80]you are not come up to the life of a Christian, to the life of a Saint.

Vses, from the particulars; first, are the saints so happy in their priviled ges, that they are Christs Doves, and so precious to him? is it the priviledge and portion of the saints to be so pre­cious to Christ? then take this as the first consectory, this will follow, if it be so.

Then they will not long to be pre­cious to the world; you will not bee troubled though the world, though men, though friends, though enemies regard you not; so you be precious to Christ, this is enough for you; what though such a friend speake evill of you? what thongh such a Professor loves you not; and there another pro­fessour suspects you, and you are trou­bled; VVhy saints, where is your life, in the world or in Christ? if in the world, no marvell you are troubled; no marvell you are offended; if your life bee in Christ, (you will [Page 81]say) what matter; so Christ thinkes preciously of you; if you have the sweet and mutuall embraces of Christ; and your spirits run into each other, and kisse and embrace each o­ther, here would be your rest.

Secondly, observe from the next particulars, is nothing in the heart of Christ, too good for saints? does Christ embrace, salute, kisse, ravish, the saints in his transcendent loves? Does he endow them with the same glory he himselfe hath with the Fa­ther? for I must put things together, strength will not hold out to take them all severally as the things de­serve. Have any of you felt these things in your owne experience? I do not aske you, if you have had the knowledge thereof in your under­standings, but haue you enjoyed them, and found the loves of Christ, so large, so overcomming to your soules? doe you see and feele, that Christ thinkes nothing in his very [Page 82]heart too good for you? The Scrip­ture indeed is very full to prove this, I need not cite them, but have you made proofe thereof? are these things so to you? are they proved by your injoyments? then I will tell you what it will worke.

First, nothing that you have will be too precious for Christ, Christs very heart, his life, his riches, his loves, his glory, is not too precious for you. And your very heart, your life, you will not think too precious for him, much lesse your honour, your riches, your credit; I tell you friends, no­thing will be too deare to part with, so you may be taken up to these in­joyments; you will tread upon all as dirt, as dung, so you may gaine the loves, and embraces of Christ. Will friends, will honours, will parts, will ordinances, stand you in such stead as the loves of Christ? will they lay you in the very heart and bosome of Christ? will they redeeme you from [Page 83]the law and set you free? will they take you from under the power of the killing letter, which threatned no­thing but death and hell? will they take all advantages to do you good, by sin, by afflictions? will they come in and helpe you, when you are quite worne out? will they helpe you out in straits? No, no, they will not, they cannot: but all they can doe, is but to lay you in their owne bosomes, they cannot helpe against the terrours of the Law; they take all advantages to doe you hurt, they cannot helpe you out of straits, but rather helpe you in­to straits, &c. The saints, as saints, they looke on all outward com­forts thus, and how then can they bee in love with them; they looke on them as chaffe, as stubble, as nothing; their life, their loves, their treasure is in the loves of Christ, and having Christs heart, running out to them and theirs to his;Ioh. 17.23. Thou in me, and I in them, and they in me: Thus much [Page 84]you hold forth by your profession of Christ, and if it be so, then I wonder why something of yours is too good for him; if you loose your honour, your good name, your estates for him, you thinke much, you thinke Christ deales hardly with you; and well you may, if he bestow not himselfe upon you; but had you as good a thing in the roome of that you lose, you would never repine; if Christ be such happinesse, such riches, such ravish­ings, so that he is better then all things else; whats the reason you sticke so much upon the creature? whats the reason you come not off to this life? whats the reason that ye come no sooner, make no more hast, have no more longings to it? But friends, were you in the armes, in the embra­ces of Christ, you would repent you came no sooner into these joyes and loves; that you were no sooner cru­cified to the flesh, and to your selves. Oh! beloved, I tell you, you would [Page 85]sleight all things as they stood in op­position to Christ. But as I told you before, they doe love wife, friends, children, but 'tis in Christ, as Christ appears to them, in them. But friends, where is your great boasting of your profession and Christianity, and li­ving to Christ, if these things be so? If Christ take away strawes and give Diamonds and Pearles, what cause hast thou to complaine? If thou dost complaine for the losing of these strawes, it is signe for all thy boasting thou hast no Pearles; but these strawes, these nothings were thy Pearles and thy Diamonds.

Againe, is a saint made glorious by Christ, and is Christ and his glory all one? then were you made glorious by Christ, you would be swallowed up in the loves of Christ; you could not live apart from Christ, but you should live in Christ. You have heard this is your priviledge, as saints; you shall not live in one region, and Christ [Page 86]in another, but you shall injoy the same life, the same joyes, the same loves with Christ.

Againe, is the presence of Christ in himselfe? then 'tis not to be enjoyd else-where; 'tis not in fellowships; 'tis not in ordinances, simply consi­dered; yet these ye are to use to hold forth the discipline of Christ to the world, yet not to rest in these; these distinguish you externally from the men of the world; but you will be as of the world still for all them, if you enjoy no more but bare ordinances. This I speake, because many satisfie themselves in this, in receiving outwardly the ordinances, and that they are accounted Professours, and sequestred from the men of the world, and because they are found in such and such fellowships, being well thought on by others; alas these will doe you no good; for all these you may have no more life then the men of the world. You see no man can [Page 87]live in the bosome of Christ, and in the glory of Christ, but hee is made one with Christ; Saints, they are not only made perfect hereafter; as most Professours run away with that; but they are admitted and have some en­trance into heaven here; they live as Saints, they walke as saints, they trade as saints, they live with Christ; they walke up and downe in loves, love compasses them round about, they are swallowed up of loves; they live in loving, and love in living; ordinances are but shels; but saints while they are cracking the shell to others, they are eating the kernell themselves, and live thereby. Alas friends, you may be par­takers of all externall ordinances, you may submit to Baptisme, you may come into a right order of a Church way, you may frequently break Bread together, but whats all this friends? this is but the shell of the businesse, the huske, the bone; but is Christ glorified in your spirit, (here is the [Page 88]life) and you in his Spirit, here is the kernell, the marrow; doe you live as he lives? are you made one in spirit? truly friends, examine, and look wel to your selves, for mine owne part, often have I spoken to you, & taught to you, that which I found not in experience; yet I thought I had; but truly I find now I comprehended them, yet I was not comprehended of them; I knew not what eating the kernell was, nor tasting the marrow, the sweetnesse till of late.

Againe, are saints well and fitly called Doves, in regard of liveing in loves, and by being made fruitfull by loving, and in regard they cannot live except they love? then observe that the people of God, are an in­nocent people; they are innocent to the Law; Christ hath fulfilled it for them, and freed them from the Law, and brought them to peace and liberty from under the power of the killing letter.

Againe, are the saints no selfe-seek­ers but selfe-deniers? then I wonder what means that rough and rugged carriage in those that say they live with Christ, and in Christ, and injoy Christ; & yet their life is much in see­king to defame others, and to set up themselves: This is not to live as saints, this is farre from the carriage of saints, this is not to live in loves, & to grow fruitfull by loveing; the carri­age of a saint is (you have heard) to seeke anothers good as their owne: These then live not in Christ; but they live in the world, Christ and they live in two contrary Regions; these declare they yet live in the Creature, in selfe, in flesh: these seek for honour of men, and not of Christ; so they may but set up themselves, it matters not what becomes of their brethren. As those that love Honour or Riches or what else in the World, so they can but get them for themselves, they care not how many suffer for it, so they [Page 90]have it: are these (beloved brethren) such as live as Christ lives? those that revile because they are reviled, nay revile when not reviled; how farre is this below the practice of saints? such men proclaime and hold it forth they are no saints in practice, what ever they would have the World or Gods people thinke of them.

The saints, (you see) they underva­lue all mans reviling, it is to farre be­low them to revile againe, to returne evill for evill; you see they are pas­sive in suffering, but active in loving: the other are proud, selfe-seeking, selfe boasting, and they yet live in the flesh, and are not come to live in and with Jesus Christ.

Againe, observe from the second thing that the saints grow fruitfull by loveing and delight in loving, then they are not constrained by the law to duty, but they love it of them­selves, it is no forced thing in them; they do not task and force them selves [Page 91]to obey Christ but it is their nature, and they work freely, their lives are in loving, and in loving they have their life. Till men come to live this life, these things, to all men else are a hid­den mistery; and if a mistery no mar­vell then men so much mistake in set­ting out this life, and what a Chri­stian is, for no man knows it, nor hits it right but he that lives it, for all else, live and grope in the darke and few attaine to it.

Some men say this is the Christi­an, and some that is the Christian, and it may be mistaken in both, for they make Christians according to their owne fancy; if he do but jump with them in opinion, this is enough to hold him up a Christian, oh! he must needs be the godly man, and and yet see not that rule the word holds forth in the life, marrow, & mi­stery of it: but beloved it will be so, e­very man judges by what light he has; & if his light be false or dark, so needs [Page 92]must his judgement be. Yet in my ex­perience I see but (as it were) a dram of that weight of glory that is to be revealed upon the soons of truth.

And I wil tel you what my thoughts are; I am perswaded, ere long, God will pick out himselfe a choise peo­ple; now here is some what to do a­bout Churches and selected Congre­gations, but you will see (if I mistake not) ere long, Congregations pickt out of Congregations; of Men that have experience of this life of living with God. And the ordinances shall be yet more and more purified; and yet they not rest in ordinances, but shall haue the marrow of ordinances: I say the time will come, that there will be a people who kisse and em­brace one another in spirit, and shall live in loving and in joying one ano­ther, farre more then ever, yet our eyes have seene.

Wee should now have further pro­ceeded to the next points, namely [Page 77]these, from the words, My Dove, my undefiled is one. Doct. 2. That Christs Dove is not a defiled, but an undefi­led company. Thirdly, that Christs undefiled Dove is but one; though they be scattered and divided here to men, yet to Christ they are but one, where wee should have shewed the folly of many in these dayes, that they ty their loves only to that congrega­ted body of which they are in fel­lowship with; and if they differ in judgement from them, they have no love to them; neither doe they ac­count them of the number of Christs one, undefiled Dove; this is grosse ignorance, and proceeds from weak­nesse, pride, and folly; and is in­deed meere Antichrist, and the fop­peries of men: congregated, or un­congregated, so they bee Christs Doves, we ought to love them. But my strength faileth me, and so I com­mit you, and what hath been delive­red, to the blessing of God.

THe first point from these words is this. Doct. That contenta­tion, is a Saints les­son; first, let us see what a Saints conten­tation is? Secondly, the benefits that flow from a Saints contenta­tion.

First what a Saints contentation is, it is this; to bee content with God, and in God in all conditions; herein is [Page 80]only a true rest; if it be in any thing else but God, it is no true rest; If honour, or pleasure, or profit, or credit, or applause, or riches, or any thing besides God doth give thee rest; thy rest and content is in the creature, and not in God: for then, as these things ebbe and flow, so doth thy content. But hee whose content is in God, his content is, as God ebbes and flowes to him; so that if he have God and enjoy him, hee cares not how the creature comes or goes. If hee have riches, and not God in them, he hath no true rest.

And on the contrary, if he have poverty, disgrace, bannishment, or imprisonment, and enjoy God, hee hath his rest still. Because his con­tent is not in, and with the creature, but it is in and with God; Gods will is his rest. Hee that lives in the will of God, hee sees Gods will is best for him; and his will is so swallow­ed [Page 81]up in the will of God, and made one with it, that hee hath no peace but in this.

And this life hee hath and enjoyes not by reasoning himselfe into this condition; as, for a man to say thus; this is Gods will, and I must be con­tent; it is but a folly to resist his will; it must bee so, and I cannot helpe it; therefore I were better be content, then to fight and strive a­gainst it; for I cannot remove it, till God please.

Now this is not the content of Saints, but that which reason di­ctates to a man, which a man with­out grace may reach; and in this content most are satisfied, and take it to bee a Saints submission, and contentation when it is not.

But a Saints rest, content, and sa­tisfaction, is not from reason; but from a sweet enjoyment of God in every condition; so that in every [Page 82]condition, hee findes God so sweet, so ravishing, that hee concludes; these conditions are best for him, better then any other. And this man hee sees really; that God chooses his conditions better for him, then hee can choose for himselfe; so that this man findes really, and experi­mentally, such enjoyments of God, such sparklings of love, such preci­ous experiences of grace scattered up and downe in those conditi­ons, that hee cannot wish them otherwayes, except the will of God be to change them, and to put him into any other condition better for him.

For if hee desire health, or honour, or riches, or parts, or any other condi­tions, and therein finde not God and his glorious out-goings in his soule, and experiences of his loves; hee hath no rest: but poverty and the contrary hee desires rather, so hee [Page 83]may have the enjoyment of his God in them.

For I told you, it was God a­lone, and God in all things, and with all things, was the true rest of Saints. His rest is not in this and that, but God in this and that; so that whether hee have this thing, or that thing, if hee have not God in this, and that thing, he hath no rest, not as a Saint; I pray observe that. I doe not deny, but many men may have a rest, but it is not a Saints rest, as a saint; and that which flowes from grace, and from the loves and embraces of God himselfe.

Whether it flow from reason (as I told you before) or whe­ther it bee from injoying the creature. As many men that live below reason, that live by sence; they have a content and satisfa­ction; because they have the creature; riches, or honour, or credit, or beauty, or parts, and they are herewith content: truly friends, this is no better then a sensuall content; and this is farre short of that content that comes from reason; and therefore, much more of that which flowes from God and grace; for he that hath it from God, and by en­joying that sweetnesse of loves [Page 85]that is in the will of God; hee lives with God, lives in God, is in the very bosome of God, in the very heart of Christ.

And hee that lives there; no marvell though hee regard not the motion and alteration of the creature; but as God alters to his injoyments.

When hee enjoyes most of God, then hath hee the greatest content, though hee have the least of the creature; and when he enjoyes lesse of God, then hath he the lesse content, though never so much of the creature; and the reason is, because no­thing without God, nothing be­low [Page 86]God can be his rest.

Secondly, for the good, and for those benefits that flowe from this enjoyment, of God and from a Saints content.

1 Hee that lives this life, hee is free from the combustion of opposition; for when God doth one thing; and the will of man would have another, here now Gods will and mans, fight; and rush one against another, like two contrary streames or seas, which will not mingle. Where these two wills meet, there must needs bee much trouble, and great combustion in their opposition; the man cannot be [Page 87]at rest;Iea 1.6.7.8 but as the Apostle Iames sayes, Hee is in a very unsettled, wavering condition, like a wave of the Sea carried and tossed every way, and cannot receive any thing of the Lord, being double minded, and unstable in all his wayes.

Hee would have a rest com­posed of God and the creature. And such a man cannot receive any thing of God, in a saint-like way; till hee come to enjoy God singly and nakedly; hee can have no lasting, no true rest.

But did we rest in God and not in the creature, wee should [Page 88]be free from this combustion, and this alterity in our spirits. And so farre as wee want it, so farre wee are short of a saint-like satisfaction and rest.

And where this content is not, there is that combustion In opposition, and resisting Gods will, (as I said) like two migh­ty Seas that dash one against a­nother; and where that is, there is a foame, froth, and filth cast up which annoyes the man; A dis­contented heart, that cast up mire and dirt; Much sinne, froth, and defilement. And as the Apostle, saith; this man is unstable in all his wayes, and carryed about with [Page 89]every wind of Doctrine. Every wind of Doctrine changeth his opinion; and certainly there is no man rightly establisht, and groundedly firme in his opinion, till hee come into this life, to live with God, and in God.

But hee whose will is emp­tied into the will of God, hee lives with God, and in God; he sits aboue all the Alterity of the creature; change this man from one condition to another, hee changes not, as his condition changes; throw him into any condition, which way you will, hee still falls on his leggs.

This is the man that David speakes of, that he maketh to lye downe in greene pastures and leads him beside the still waters, Ps. 37.4. he restoreth his soule and leades him in the path of righ­teousnes for his Name sake, and though he walke in the valley of the shadow of death he will not feare; thy rod and thy staffe is with me. and they comfort mee, they see loves, and gaines, and proffits, and sweet ex­periences more precious then pearles in the very rods of God, and are fully satisfied with the goodnes of God. God spreads them a faire Table in presence of their enemies, and their head is sweetly anoynted with oyle, and their cup runneth over, like the oyle on Aarons head; which perfu­meth al Gods dealings, to them & run­neth downe to the very skirts of their garments, Ps. 133. and like the dew of hermon and as the dew on the mountaines of Zion, for there he commandeth the [Page 91]blessing even for evermore, and this is that David speakes off in the 37. Ps. 4. Delight thy selfe in the Lord and he shal give thee the desires of thine heart. Ps 23. Whats that thinke you? that you shall have riches, and plenty, and credit, and ease, and full tab­les and great earthly possessions? No no, but that in the want or fullnesse of these things, you shall have God to be your rest and con­tent; that your will and Gods be­ing united, you shall have no de­fires but whats agreeable to the will of God.

This is that dwelling in the Land and being fed of God, as David speakes in the 37. Ps.

For so long as we live on the creature, we cannot have this spi­rituall life, and these divine promi­ses made good to us; but of ne­cessity, wee liveing on the creature, [Page 92]wee must be subject to the troubles distraction and changes of the crea­ture.

As those that live in any ele­ment must needes be subject to the motions, Alterations and troubles of that element in which they live. As birds, or fishes: birds live in the aire, if the ayre change and be infected, so needes must they: or fish, if the element of water wherin they live, be poyson'd or disturbed so are they; and so it is in this; those that live in the creature and with the creature: must needes simpathize, and bee sutably qualified to the creature.

But he that sits above with God is above all change in the creatures element; hee is selfe-denied to the world, and all in the world.

Againe, this is the way to perse­ction; so far as we are satisfied with God, and satisfied with truth; so far we live in perfection; I doe not say that person is perfect, or without sin; no, but so farre as we live this life, so farre we come toward perfection, and live in perfection, and live with God; The new man carries us to God and perfection; it assends and carries us upward, to God and Christ: but so farre as we come not up to this life; so farre wee live below God, and are drawne downward to the Creature, to the World, to Hell-ward, to Di­vell-ward: as one when he saw a Bird tyed with a stone to her Legg, as she mounted to flee upward, still the stone drew her downe to the Earth, and thereupon he fell a weeping; because it did so fully represent to him his own condition, hee could not but weepe. Grace carries and drawes a man on to perfection; but the old man drawes downe to the Earth, to defile­ment, [Page 110]to destruction.

3. Againe this conditon of a Saints rest is a gathering condition; it puts him in a gathering way. I pray you observe it, this mā is the thriving man, he only is in a thriving way; this man is like to grow a rich man indeed. All our wayes are scattering wayes; if we live on the creature we gaine not, but scatter and lose all; he that lives this life of a Saint, that God has taught him this lesson, flowing from his own selfe, from the very heart of God, and the bosom of Christ; he gathers such precious flowers of experience, and gaines such precious Jewels and Pearles, that he counts himself rich in them, and in nothing else; If hee live beside God, he lookes on himself as a man that scatters all; as a growing to be a banckrupt; one that has no ex­perience of the rich gainings of grace;1 Tim. 6.6. Godlinesse with content (sayes the Apostle) is great gaine. Ther's no true cōtent but in gaines by grace, and [Page 111]the rich experriences of Gods work­ings in the soule; to see which way corruption comes to be crusified, and he kild to the world and the world to him; to see how his power and life comes in, and to observe the glori­ous outgoings of God, and the man­ner of his glorious and Godlike pro­ceedings with his soule; this satisfies and composes his heart; to see how sweetly God hath conquered his soule, and brought his will into subje­ction, that was so raging, so rebelli­ous. Then he counts it all joy to fall into divers tēptations; knowing, & finding by experience, that the trying of faith worketh patience, Isai. 13.9.10. to be intire wanting nothing; and so farre as he comes into this life of perfection? to rejoyce in that he is made low; and he that is of low degree in the creature, to rejoyce in that he is made rich in God, and high in God; Ro. 5.4. and he sees how patience bringeth forth experience, and experience hope, and hope maketh not a shamed.

We will now come to some short uses and consectories from this point, and from the benefits thereof.

Vse the first; Is contentation a saints lesson? is a saints spirit a satisfied spi­rit? then so far as any one of us have not a satisfied spirit, so far we have not a Saints spirit, so far we are not saints; So far as we are not satisfied, content­ed, at rest and composed, so far wee are short of God, and have not the life of God; so far as we live not with God and in God; For this is held out to us in the very nature of God; God is in himselfe at rest, serene, compo­sed; no distraction in the Creature touches him, he sits above; that is, hs is free from all changes and all al­terations in the world; so is that man so farre as he is a Saint, being united and made one with God; though he live among the creatures, as God has his being in and through all the crea­tures, yet he is not altered by the crea­tures; So has this man as he is a saint, [Page 113]not his joy, his life, his riches, his trea­sure in the creature, but in and with God, above all creatures.

Againe, is a saint as he is a saint, of composed satisfied spirit, composed of one spirit; for that is promised in Jer. I will give them one heart, Ier. 32.39 and one spirit? then he is not of a devided dis­contented spirit; hee is not troubled with those wishings and wouldings as men below are. Oh that I had this condition or that condition: but (saies he) let any condition come, so I have God in it: God is my rest and not the condition; be it riches, or health, or the best condition wherein the men of the world, and so farre as we are unregenerate, to think therein is rest; oh saies one, had I but such a ones condi­tition, such Lands, such Honours, I could be contented and satisfied; oh saies another, had I not such enemies, were they but cut off&overthro wne, I should have rest; this is not the temper of a Saint as a saint; But he sayes I have [Page 114]found that promise fullfild? I have the desire if my heart, Psalm. 37.4. my rest is in God, and I cannot tell what to wish other then I have, what I have I would have; and what I would have I have: if thou art not come to this, thou hast a devi­ded heart.

Some men they are ready to say, and blesse themselves in their conditi­on and say, I thanke God I am conten­ted; but wherein is thy content? thou hast a good estate, and thou hast the desire of thy heart in the creature, thou hast rare parts, or thou art ho­noured among men, & herein thou art satisfied; and thou thinks this is a gra­cious content; thou dost not murmur, but blessest God for thy condition; alasse, this is but sensuall, this is but na­ture; if thy content were right, it would not be in the creature but in God; Should God wheele thee into a­nother condition, and wheele away these outward contents, then where will be thy comfort? And some who [Page 115]are gone a little higher, they can boast and say, I blesse God I am content; I am in poverty, in disgrace, in prison, &c. I am perswaded to submit to thē, because it is so and it cannot be no o­ther waies; tis therefore better to bee content, then to fight against the con­ditiō, except I could help it; this is but reasoning a mans selfe into content, this content is not a Saints content; that is, to be content as seeing an ex­cellency in this condition; as seeing beawty, and loves,Psalm. 68.24. and the glorious outgoings of Gods proceedings; They have seen thy goings O God who art in the Sanctuary, therefore the Virgins love thee; oh the sparkling pearles and diamonds this soule discovers; experi­ences worth all the world; he sells all that he hath to purchase this field where these jewells are. Matth. 13.46. But he that reasons himselfe to rest, he is not satisfied nor content, though he saith, he is; for he sees no loves, no joyes no gatherings, no riches in these conditions, he longs [Page 116]to have the conditions changed, if he could; he longs not for the experien­ces of the condition; But the o­ther sayes, let me have those sweet experiences, and then any condition; for those experiences are my riches, my life; I am now in a gathering way; now I see my riches come in; instead of envying and wishing for others conditions, thou wouldst say: no con­ditions like mine, no riches like these riches, no credit like this credit; what to lie in the very bosom and heart of of Christ; That whether he continue poverty or remoove it, honnor or re­move it, so that I may have my joyes, my experiences, the injoyment of my God, for therein is my rest.

For this man, a Saint, is contented with God, and not with something done by God; but with God in all conditions; As we may look upon the Spouse in the Cant. let her be buf­feted so she may but have her beloved she cares not;Cant. 5.7. she will through all for [Page 117]him; & the reasō is, tell him, I am sick of love; if she have not her beloved, give her what you will, riches, honour, parts, ordinances; oh she cryes out, what means all these things, you mi­stake my disease, I am sick of love.

If you be content, what means this wishing and woulding; what meanes this picking and chusing your condi­tions? what meanes so much envy of others conditions, if you see them but before you? Does a man that has a thousand pounds, that has pearls and diamonds, envie him that has but a peny or pibble stones▪ tis never seene. Therefore wee may conclude thou hast no Pearles, no treasure; thou hast not found the field wherein is the pearls; thou hast not found God in health, and God in sicknesse, God in riches, and God in poverty, and God in parts, and God in want of parts, and God in all.

I pray observe this; nothing con­tents the soule, but that which an­swers [Page 118]the soule in all conditions, in all its wants; riches, honour, beawty, &c. doe not answer the soules wants, with­out God be in them; it must be some­thing sutable to the soules nature; that must be Godlike and spirituall, else it will not feed the soule; these terrene things feed but sense not saints; A child delights not to play, but with children, not with old men; so the soule delights not to play with crea­tures which are all below God; but it loves God, and delights in God, in the loves and imbraces of God, aud God delights in the imbraces of saints, their imbraces are mutuall.

Take this as another consectory from this Doct. Is a saints rest & satis­faction in the injoying of God? then ti's not not a sessation of any outward accommodation, can cease a saints content and satisfaction; for his joy, his rest lives, when all outward com­forts dies. As Habac. 3.17. Allthough the figtree shall not blossome, neither [Page 119]shall fruit be in the Vine: the labour of the Olive shall faile, and the fields shall yeeld no meat, the flock cut off from the fold, and their should be no heard in the stalles. Yet I will rejoyce in the Lord: and joy in the God of my salvation. The Lord God is my strength.

Againe, If so farre as a spirit is con­tent and at rest, its so farre like God; then those that professe themselves sonnes and daughters of God and are not content; they are not like God; they are not sonnes and daughters of God; they are not the Image and off­spring of God; for those that are Gods sonnes, and borne of God, they are like God, hold forth Gods Image; and so farre as we come short of this wee hold forth the Divells image; and we are no farther to account our selves the sonnes of God, then as wee are begotten of God, and so far as we are content with God, and God in all things; Else we are begotten of the will of man, and of the will of flesh, [Page 120]and not of the will of God.

Againe, dos this contentation of a Saint give him abilitie to be in a ga­thering way in all conditions; then those that thrive not by all conditions so farre they are no Saints, but they are in a scattering, undoing way; they are scatterers and losers in all conditi­tions, because they injoy not God.

Contentation with God is our grea­test gaine, and the reason is; because this fixes a mans heart to his own por­tion, which is God alone; and so farre as we run out from God to the creature for content, so farre we run out to strange women, to commit adultery, and play the harlots, as Jer. 3. shewes, Thou hast played the harlot with many lovers, Jer. 3.1. yet retutne againe unto me saith the Lord. Surely as a wife treacherous­ly departeth from her hushand, so have you dealt treacherously mith me, oh house of Israel. All things but God is strange women.

Againe, is he that is content with [Page 121] God free from the combustion of op­position; then we gather further; that no condition is crosse to this spirit; we commonly cry out of crosses; from men, from friends, from enemies; cros­ses by Kings, and crosses by Parlia­ments, and why is all this? crosses in a Presbiterian way, and crosses in an Independent way, and why? the rea­son is, because our spirits are not laid levell to all conditions; to see all con­ditions equall to him, that lives with and in God. truly friends think of this seriously; our crosses are not without, but all our crosses are from within; we have wills of our own, which crosses; and dashes against Gods will in our conditions; and hence is the crosse: for were my will and the conditions su­table and laid levell, here would be no crosse; And hence it is we are so un­quiet: the working of our wills and conditions being so thwart and contra­ry, that they cast up fome, mire, and dirt; and hence it is that we are so un­stable, [Page 122]we are not fixed, but carried up and downe with every wind of do­ctrine; hence it is, that so far as we are content with any thing below God, we are lyable to the change and con­fusion of the nature of all things.

See then friends wherein a saints content and rest lies; tis God in friends, God in relations, God in all outward ac­commodations? you see allso how great a good and benefit arises from this life; When they faile God stands; we are free from the combustion of opposition; that man has no crosse, no cōditiō is rough to him; ye are in a ga­thering way, ye shall grow rich; your heart shall be fixt and not carried a­way with every wind of doctrine and opinion; Lastly, this fixes your heart fast to your own portiō, which is God himself. And those rich injoyments of his glorious outgo-ings;Psal. 68.24. they have seen thy goings o God, even the go­ings of my God, and my King even in the Sanctuary.