A Garden Enclosed and Wisdom Justified, Treatise 2
WISEDOME Juſtified of her CHILDREN.
MATTHEVV 11. the laſt part of the 19. verſe.
VViſedome is juſtified of her Children.
IN the 16. verſe Chriſt comes to diſcover the generation of the Scribes and Phariſees, where he compares them to children that call to each other, ſaying, Wee have piped, and yee have not danced: wee have mourned, and ye have not lamented, verſe 17. and ſo hee comes in the 18. and 19. verſes, to make application of theſe darke expreſſions wherein he doth diſcover the croſſe diſpoſition of the Scribes and Phariſees, ſaying, verſe 18. Iohn came neither eating nor drinking, and they ſaid that he had a devil; but Chriſt comes, and preſents himſelfe in an other forme; he comes eating and drinking, but preſently they cry out, hee is a friend of Publicans and ſinners: before they ſeeme to diſlike Iohn, upon this ground that he did neither eat nor drinke, and Chriſts actions ſeeme to ſpeak out thus much; Doe you object againſt Iohn, becauſe hee does not eat? I will eat: But the Scribes and Phariſees were ſo oppoſite in their ſpirits to Truth, that they could not fancy any forme where Chriſt was preſented, ſo as to affect Truth. Now theſe words that I have read unto you, are a concluſion of Chriſt, upholding of them, wherein he ſaith, (verſe 19.) But wiſdome is juſtified of her Children: which words is an affirmation of grace, brought forth in oppoſition to corrupt nature: the words are excluding, as well as including; excluding the world, and including Saints: The world as accuſing and condemning Chriſt; Saints as owning and juſtifying Chriſt: that which doth exclude the world, lies in this word, [But] Thence obſerve this Concluſion, before I come to the words themſelves.
Though all outward occaſions be taken away by truth, Doct. Luk. 7.32.33.yet ſtill the ſpirit of the world will not juſtifie but condomne Truth.Mat. 10, 12.
Iohn comes neither eating nor drinking, they have ſomething againſt him, crying out he hath a devil: Chriſt comes another way, and takes away that occaſion, for he comes eating and drinking, but that wil not cauſe them to affect Truth, but as they accuſe the one, ſo they accuſe the other: as Chriſt ſaid then, we may ſay now, The ſpirit of Saints are alwaies too high,16 or. 11.15. or too low, in the judgement of the world:Acts 2.13. If Saints rejoyce in their ſoule refreſhings they enjoy by Chriſt, then they are drunke with new wine, or they ſay of them, as they ſaid of Iohn (in another caſe) he hath a devil; or if they groan under ſinne, then the world cryes out they are fooliſh or mad: and thus the ſpirit of the world will ſtill except againſt Truth, and they will ſeeme to take offence at ſome externall acting, to raile againſt the internall glory of wiſedome, ſaying, I was not againſt ſuch men and women as they were Godly (though the truth is, that is their chiefeſt ground) but one cries out, I cannot love ſuch a man or woman becauſe they are Presbyterians; others cries out they cannot affect ſuch and ſuch, becauſe they are Independents: this bitterneſſe the Devil hath caſt in amongſt men, and men would ſeeme to cover it, by laying the difference on the externall forme, rather then in that ſpirituall difference that is betwixt them and Chriſt; but the truth is, were all outward occaſions in externall formes removed, yet the world cannot love,Mat. 10.22. but muſt condemne Truth.Mark 13 13.
The firſt Reaſon is, Reaſon 1 Becauſe there is an antipathie betweene the ſpirit of the world,Rom. 8.5.6, 7, 8, 9. and the ſpirit of Saints: the one is the ſpirit of Chriſt, the other is the ſpirit of the Devil: and this antipathy is expreſſed by God himſelfe, Gen. 13.15. where he ſaith, I have put enmitie betweene the ſeede of the woman, and the ſeede of the ſerpent; the ſeed of the ſerpent is the ſpirit of the world; and the ſeede of the woman is Jeſus Chriſt: The ſpirit of the world as it is the worlds ſpirit, and the ſpirit of Chriſt, cannot cloſe; therefore we may take up thoſe expreſſion vvhom God hath joyned together none can ſeparate; and thoſe ſpirits that God have ſeparated none can joyne together.
Secondly, Reaſon 2 The ſpirit of the world and the ſpirit of Chriſt are not like each other; therefore the ſpirit of the world cannot love Chriſt, everything loves its like; therefore by the rule of contraries,Iohn 8.23. they will hate that which is unlike themſelves.Rom. 8.5.
The third Reaſon which will further demonſtrate the thing, is this, Reaſon 3 if all outward occaſions were removed that the world cries out againſt, yet ſtill the world would hate Saints: if an Independent turne Presbyterian, or Presbyterian turne Independent, if ſo they appeare Godly, the world will hate them; but if they appeare in either of theſe formes, ſo they ſute with the ſpirit of the world, the world will love them; but if Godly, the world will hate them, and the reaſon is, becauſe they are not of the vvorld, Ioh. 15.19.
The firſt Vſe is to informe us, Vſe 1 that no uniformity without can cauſe peace within the ſpirit of the world towards Saints: doe they hate Iohn becauſe hee eats not? Chriſt takes away this occaſion, and comes eating, yet their hatred is the ſame: If this be ſo: then this ſhewes the folly of thoſe men that thinke becauſe of an uniformity without, they ſhall have peace with the ſpirits of the world: this cleerly diſcovers that theſe men underſtand not where the difference lyeth; it is not in the forme without, but in the ſpirit within.
This ſhews alſo the folly of thoſe profeſſors who thinketo gaine the love of the world, by changing their formes, which is impoſſible, if they appeare Godly; for if they appeare Godly, either in a Presbyteriall or Independent form, the world will hate you, or in the deniall of either of them, you ſhall enjoy no better: therefore for a concluſion, If any lire Godly in Chriſt Ieſus, they muſt ſuffer perſecution. 2. Tim. 3.12.
The ſecond Vſe is of Exhortation, Vſe 2 to exhort all Saints, not to think it ſtrange that the world condemne them;Ioh. 15.18.20. is truth hated in the Fountaine,Mat. 10.24.25. and doe you thinke it ſhall be loved in the ſtreames? it is impoſſible; doth the world hate Chriſt? and do the Saints think to bee beloved of the world; that's a contradiction; therefore this ſhould alſo comfort thoſe, who ſuffer not as evil-doers, but onelyonly for holding forth the truth of Chriſt; Let ſuch remember what a naturaliſt ſaid in an other cauſe: It is the Crowne of a wiſe man to bee hated of a foole, for ſpeaking wiſely; and I am ſure the ground why the world hates Saints, is becauſe ſaints in their words and actions ſpeak forth the goodneſſe and wiſedom of God amongſt men: God is pleaſed to worke great things in them, and great things by them; and we may ſay, when the world ſcornes and impriſons Saints, as Chriſt ſaid in another caſe, for which of the good vvorkes that God hath done in them doe they impriſon them? But they are apt to excuſe themſelves, as the Jewes did to Chriſt, ſaying, It is not for thy good vvorks, but becauſe thou blaſphemeſt: ſo they are apt to ſay, we doe not oppoſe or impriſon you for any good wrought in you, or done by you; but becauſe you take upon you to declare the minde of God, and walke in this or that kinde of form in your profeſſing God, as a Presbyteriam, or an Independent form: the truth is, the world cannot bear the weight and worth of a Saints ſpirit, though(poor ſoules) they thinke to cover themſelves and their practiſes,Eſa. 66.5. with the afore-named things,Luke 20.19, 20, 21.22. yet God will one day uncover them:Mat. 10.26. but let this comfort Saints in the conſideration, that though the world condemns, yet Wiſedome is juſtified of her children.
And ſo I come to the words of the text, which is a ſweet affirmation; and vvee may obſerve ſomething from the party affirming, and the matter afterward, and the manner of the affirming; with the occaſion and the end of it: but we ſhall draw up all into one concluſion, and that is this,
It is the property of the ſonnes of wiſedome, Doct. and them onelyonly to juſtifie wiſedome.Luke 7.35.
For the better underſtanding of this concluſion, I ſhall obſerve this method,
Firſt, To ſhew you what is meant by wiſedome.
Secondly, What is meant by juſtifying.
Thirdly, What is meant by wiſedomes Children.
Fourthly, The Reaſons why none but wiſedoms children can juſtifie wiſedome.
Fifthly, The Vſe, and applycations.
Firſt, Of the firſt, What is meant by wiſedome, and in that wee ſhall obſerve two things,
Firſt, Who it is, that is ſo called.
Secondly, The ground why hee is ſo called.
Firſt, Who it is, that is ſo called; It is the Lord Jeſus Chriſt, who is the ſonne of God, the elect of God,Eſa. 42.1. the delight of God, the expreſſe image of the Father, and hee that calls himſelfe Wiſedome, Proverbs 8. and is ſo called Proverbs 9.
The Reaſons why he is ſo called are theſe.
Firſt, Reaſon 1 Becauſe he is the fountaine retaining wiſedome for us, Matth. 11.27. Coll. 2.3. All the light and wiſedome that is enjoyed by us, was firſt in Chriſt for us, and is but ſtreams of that fountain, and beams of that body.
Secondly, Reaſon 2 He is not onelyonly the fountaine retaining wiſedome for us, but the way to communicate wiſedome to us,Iohn 14.6. No man knovves the Father; but him to vvhom the ſonne reveals him, Mat. 11.27. and vvhat ever the Father reveals to him, that he reveals to you, Ioh. 15.15.
Thirdly, Reaſon 3 He may be called wiſedom, in that hee is the object of wiſedome, 2 Cor. 3. laſt, looking upon him as in a glaſſe, 2 Cor. 5.19. vve ſavv God in Chriſt, when once a ſoule is made wiſe by Chriſt, the object of his wiſedome, is to underſtand the miſtery of the Father, in Chriſt; for no other way is God as a father to bee underſtood; and the truth is, when once the ſoule is enlightned by Chriſt, hee is ſo imployed in the underſtanding of that myſtery in Chriſt, that all things beſides Chriſt is clouded and out-gloryed by it: and ſo Chriſt is wiſedom as hee is the object of wiſedom.
Fourthly, He is wiſedome, Reaſon 4 not only as the Fountain retaining, and the way cauſing, and the object in which wiſedom is imployed; but hee is wiſedome Eſſentially, for he is not onelyonly the cauſe of light in us, but he is the cauſe of life in that light; therefore the Apoſtle ſayes, Gal. 2.20, Not I, but Chriſt lives in me: for when once Chriſt hath enlightned a ſoule, he is then the life of that light,Eph. 1.17, 18, 19. imploying that ſoule in the underſtanding of Divine Love: And ſo much for the firſt thing: what is meant by wiſedome.
The ſecond thing is, what is meant by Juſtification: And in that conſider two things,
Firſt, How we are not to underſtand Juſtification.
Secondly, How we are to underſtand it.
How wee are not to underſtand it; the word Iuſtifie is taken many wayes in ſcripture.
Firſt, Sometimes to make a thing juſt that was not ſo, and ſo God is ſaid to justifie the ungodly, Rom. 4.5. ſo wiſedomes Children cannot juſtifie wiſedome.
Secondly, Sometimes to preſent men and actions juſt, when they are not ſo, and this is the property of a wicked man, Prov. 17.15. vvho goes about to condemne the righteous, and juſtifie the vvicked; Eſa. 5.23.neither of theſe waies can wiſedomes Children juſtifie wiſedome.Luk. 16.15.
Thirdly, But Iuſtifying in this place, is to acknowledge a thing Juſt, that is ſo; and ſo wiſedomes Children are ſaid to juſtifie wiſedome, by acknowledging that in him, which is proper to him: and ſo alſo wiſedoms Children by conforming to him, doe Juſtifie or acknowledge the authoritie of the command given out by him, and by their ſpeaking or declaring him, they doe acknowledge or juſtifie the excellency of the nature of him, or divine ſweetneſſe in him; and thus wiſedomes Children doe juſtifie wiſedome; not by adding anything to him, but by acknowledging what there is in him, or approving and owning what there is done by him: and ſo much of the ſecond thing.
The third thing is, what is meant by wiſedomes Children.
According to Scripture wee are to underſtand them theſe two waies.
Firſt, Improperly, and ſo Relatively.
Secondly, Properly, and ſo Really.
Firſt, Improperly, and ſo Relatively, ſo all men and women that are brought over to beleeve in him, are called ſonnes and daughters, and ſo they are ſonnes and daughters adopted, and that which gives them the denomination of Chriſtians or Sonnes, is becauſe they are elected in the election of Gods electing Chriſt, or Chriſtianizing by Chriſt, that which makes Chriſt a Chriſt, makes Chriſtians to bee Chriſtians, Christ ſignifies annointed, ſo that unction or annointing of Chriſt, gives Chriſt that denomination of being called Chriſt, ſo the name of Chriſt hath relation to, and flowes from the annointing, and ſo that which gives a man or woman to be called a Chriſtian, is the unction or annointing they receive from the holy one, 1 Joh. 2.20. Chriſt being one with the Deitie, is the naturall Sonne;Pet. 1.1, 4. we partaking of the Deitie by him,Gal. 4.5. are adopted ſons.
But that which is properly the ſon of wiſedome, or the ſonne of Chriſt, is the anointing unction, or ſpirit which is within, which is not onelyonly cauſed by Chriſt, but is one with Chriſt; it is not another ſpirit, but the ſame ſpirit, Rom. 8.9.1 Joh. 4.13. and may properly be called wiſedomes childe, for theſe reaſons,
Firſt, It is conceived in the womb of him.
Secondly, It is brought forth by him.
Thirdly, It is one with him.
Fourthly, It lives by influences of him.
Fifthly, It looks like him.
For the firſt, It is conceived in the womb of him, which expreſſion is metaphorically and not to bee underſtood carnally, but ſpiritually, and I doe expreſſe my ſelfe thus, becauſe that all light, love, life and annointing, that is in time brought home to ſaints and revealed in ſaints was before time by God,Eph. 1.3, 4. conſerved and laid up in Chriſt for ſaints, 2 Tim. 1.9.10.
Secondly, It is brought forth by Chriſt; and ſo Chriſt is not onelyonly the fountaine in which good is retained for us, but is alſo the way to communicate good to us; therefore hee calls himſelfe the way, Ioh. 14.6. he is the way to bring downe the Father, and what is in the Father to us, and alſo to bring us up through himſelfe to the Father, by his ſpirit, which knowes God, and is known of God.
Thirdly, It is one with Chriſt:Pſal. 133.…. The annointment which was poured out upon Aarons head, and ran downe to the skirts of his garments, held forth the annointing of Chriſt and Chriſtians; the annointing that was upon the garments, was one with that which was upon the head, ſo that unction or annointing which is in us,Eph. 1.4, 5. is one with that unction or annointing of Chriſt: Chriſt is the publicke perſon elected by God, and all that are elected, are elected in his Elections; ſo Chriſt is the publicke perſon annointed by God; and all that are anointed, are anointed by Chriſt, and from the anointing of Chriſt, and not onelyonly as a thing cauſed by it, but as that which is one with it.
Fourthly, it lives by influences and incomes of him: Every effect is maintained by the in-comes of the firſt cauſe; that which is cauſed by a heat or light natural, cannot be maintained and carried on by a heat or light artificial: So that life in Saints which is produced by a ſublime cauſe, or the ſpringing forth of the Father through the Son, cannot be maintained and carried on by a ſublunary and tranſitory thing; for that ſoul which Chriſt hath ſpread his skirt of love over, and revealed his Son in, is of a more noble life, then for the glory and ſmiles of creatures to maintain: Does creatures frown, if Chriſt ſmiles the heart lives:Pſal. 4.6.7. & 17.14, 12 Does creature oppreſſe Saints with Thornes, and Chriſt deck them with crownes: a Saints ſpirit cannot die; the reaſon is, becauſe Saints though they live in the world, yet they live by influences of that love and light, which the world is not capable of,1 Cor. 2, 11, 14. nor by all their oppoſition can cauſe an obſtruction in.Ioh. 16.33. Habacuk 3.16, 17.
Fifthly, It looks like him, Adam begat a ſon like unto himſelf; ſo that child or ſon of Wiſdom which is in the heart of Saints, looks like Jeſus Chriſt; and as Chriſt is the Image of the Father, Hebr. 1.2.this is the Image of the Son: 1 Cor. 15.49.and thus Saints are ſaid not onelyonly to bear the Image of the Earthly, but likewiſe of the Heavenly: this is the cauſe why Chriſt delights to behold the face of Saints, Cant. 2.14. and a Saint loves to behold the face of Chriſt;Can. 6, 12. Chriſt beautifies a Saint with his owne beauty, Ezek. 16.14. and then he loves to behold his owne beauty in a Saints ſpirit; every thing loves its like; this is the cauſe of ſo much ſoul-feaſting in a Saints ſpirit; even this, they are beheld by Chriſt, and are employed in the beholding of Chriſt, and ſo much of this thing, what is meant by wiſdoms children.
Now the reaſon why none but wiſdoms children can juſtifie wiſdom, are theſe.
Firſt, Reaſon 1 None can ſo juſtifie wiſdom. but they which underſtand wiſdom;Ioh. 15.21. but none underſtand wiſdom but wiſdoms ſons,1 Iohn 3.1. therefore none but wiſdoms ſons can juſtifie wiſdom.
Its true, that many may from the outward teaching of Chriſt; declare ſomthing of Chriſt; but they alone truly underſtand him, that live in him, and truly and really underſtand that excellency and divine ſweetneſſe that is proper to him; therefore they onelyonly can truly juſtifie him.
Secondly, Reaſon 2 Every effect is cauſed by a power ſutable to its ſelf, but no power is ſutable to the acknowledging of the glorious excellency of Chriſt, but that which flowes from, and is really one with the ſpirit of Jeſus; the truth is, the glories of Chriſt are too high for ſpirits that live at a diſtance from Chriſt to acknowledge; and that is the cauſe why the men of the world are ſo farre from juſtifying, that they condemn Chriſt, though not under the notion of his name, yet it is his name both in himſelf and ſaints that the world condemns.
Thirdly, All other ſpirits beſide the ſpirit of Saints, is ſo far from being capable of juſtifying, that they are altogether condemners of that Light which is come into the World: Iohn 3.19.Darkneſse cannot juſtifie Light; nor evil will not juſtifie good; no more can the ſpirit of wicked men juſtifie Chriſt; its true that light takes advantage by darkneſſe for the further diſplaying of its owne glory, but this is to honour it ſelf by it, and not to receive honour from it; ſo Jeſus Chriſt in the glorious diſplayings of life and love, takes an advantage even of wicked men, leaving of them without excuſe, but its onelyonly proper to them that know, and have power from, and are one with wiſdom, to juſtifie wiſdom; and ſo much for the reaſons.
The Vſe is of Information, Vſe to inform you of many things which will be drawn from the particular termes in the concluſion, and I ſhall draw them forth by way of brief concluſions or conſectaries; every particular admitting of a particular conſectarie; as thus:
Firſt, I told you what wiſdom was, It's Christ: And why he is called Wiſdom; He may be ſo called under theſe conſiderations.
Firſt, He is the Fountain retaining:
Secondly, He is the way cauſing.
Thirdly, He is the Object employing.
Fourthly, He is wiſdom eſſentially, as the life of a Saints light: From which four reaſons we may obſerve theſe four conſectaries, or concluſions.
Firſt,Conſect. 1. There is no wiſdom in Saints, but what was firſt in Chriſt for themIoh. 1.9.16.
Secondly,Conſect. 2. None can truly underſtand the miſtery of the Father,Mat. 11.27. but by the Son.Iohn. 15.15. Or thus,
The underſtanding of the Father,Iohn 14.5. is the work of the Son.
Thirdly,Conſect 3. That ſoule that is made wiſe by Chriſt,Eph. 1.17, 18, 19. is employed in the underſtanding of the myſterie of the Father in Chriſt:Gal. 2.20. Or thus, Chriſt is the object of a Saints wiſdom.
Fourthly,Conſect. 4. ohn 1.4. oh. 14.19. That light in ſaints which truly flowes from Chriſt as Chriſt, the life of that light is Chriſt.
I ſhall make uſe of theſe four concluſions-together: as thus, Vſe 1 Is Chriſt the Fountain retaining wiſdom for you? Is Chriſt the way communicating wiſdom to you? Is Chriſt the object of wiſdom? Is Chriſt the life of that light which is thus called wiſdom? Then note firſt,Coloſſ. 2.9. That Christ is all in all to a ſaints ſpirit;Coloſ. 3.11. What haſt thou which thou haſt not received? and what way receiveſt thou but by Chriſt? and if ſo,1 Cor. 4.7. then give the ſole and whole glory of that thy wiſdom to Chriſt:Iohn 14.6. There is no ſuch ingratitude as this, for men not to return an acknowledgement to him from whence all flowes: to glory in our own, as Chriſt, is a great ſin againſt Chriſt; but to make that to be ours which is proper to Chriſt, ſo as to give the glory of that good to our ſelves,Ezek. 16.15, 16, 17. or to any thing elſe beſides Chriſt, is, and will be taken unkindly by him.
The ſecond Vſe is of ſingular comfort to all ſaints; Vſe 2 Is Chriſt the Fountain retaining, and the way cauſing, and the life of thy light preſerving, and the Object of thy light implying? What canſt thou deſire more? There are theſe three things that maketh any thing eminent, The riſe from which; The nature of which; and the place whither: Thy wiſdom (ôh ſaint) is one with Chriſt; it riſes, and raiſes thee in its riſing, to be employed in the glorious beholdings of Chriſt: What can thy ſoul deſire more? The myſterie of the Father and the Son,Iohn 14.7. is the object of thy eye; This is that which out-gloryeth all glory below it ſelf; This ſupplies thee with all good, when all things depart from thee but it ſelf: Thoſe ſtreams can never grow dry, whoſe fountain alwaies flowes forth to fill them; That heart can never be at aloſſe, who is alwaies employed amongſt, and in the enjoyment of eternal gaines: This ſhould therefore in an eminent ſenſe comfort all Saints: It ſhould alſo comfort you againſt all the oppoſitions you meet with in the world; Do men labour to interrupt the conveyance of light? Who can do it, if Chriſt cauſes, as the beginnings, ſo the increaſe of light in them? What if men darken expreſſions, and do what they can to cloud the Truth?Ezek. 34.15, 16. If Chriſt be the convayer of Truth, who can let? Therein rejoyce.
The next Vſe is an Vſe of Reproof to thoſe who glory much in enjoying light from Chriſt, Vſe 3 and yet that light they do enjoy, doth not employ them in the Beholdings of, and in affection to the Lord Jeſus; but rather uſe their parts as a way to cloud Chriſt,Ezek. 34.3, 4, 5. and ſcorne Chriſtians; then honour Chriſt, and inform Chriſtians, Theſe men are not yet come to that mountain that makes the earth ſilent; they are not come to that glory, wiſdom, and light, that is peaceable, meek, and teachable; Iam. 3.1….but rather are poſſeſſed with the rough ſtreams of their own fancy, which endeavours to condemn all that ſuits not with, and are not conformable to the will of themſelves; far from the mind of Paul, who ſaith, If any man be otherwiſe minded, God will reveal it to him in due time: Phil, 3.15. But they endeavour rather with clubs and ſtaves to make men conformable without light; then with meekneſſe of Spirit to give forth light, and by that light to produce conformity. But no more of that thing.
The next conſectary ariſes from the ſecond particular,Conſect. what is meant by Juſtifying? I told you it was not to add any thing to Chriſt, or to preſent Chriſt in any way of glory or beauty that was not proper to him, and real in him: but it is to acknowledge that in him, which is proper to him; Thence obſerve, that Chriſt receives no additional glory by ſaints acknowledgements,Iob 22.2, 3. and 35.7. though Chriſt calls it a glory to him, when the glory in himſelf by ſaints is acknowledged, yet it adds nothing to him, but onelyonly doth acknowledge what before was in him.
If ſo, Vſe 1 let this teach us, that the higheſt of our exaltings of Chriſt, is no ground for us to exalt our ſelves, either in the room of, or with the Lord Jeſus Chriſt; though its true, Chriſt cannot be exalted,Coloſſ. 3.4. but a ſaint is exalted too;1 Iohn 3.…. but it is the very exaltation of Chriſt, that is a Saints exaltation, and nothing elſe; Therefore let this teach us, while we exalt him, to lie low before him, knowing that we give nothing to him,Eph. 3.7, 8. but what is his due; and do nothing before him, but what is our duty; which becomes a ſaint.
Secondly, Vſe 2 This ſerves to reprove thoſe that profeſſe themſelves ſons of wiſdom, and yet are ſo far from juſtifying wiſdom, that they condemn wiſdom, by ſetting up ſome power either above him, or elſe with him, that is not proper to him: this is the practiſe of moſt men in our daies, who center the authority of Chriſt in the power of creatures; and are ſo far from Juſtifying ſaints when they conform to Chriſt, that they cenſure ſaints in their conformity, by the name of Hereticks, and Schiſmaticks: But its no new thing, the Popiſh Biſhops in Queen Maryes time, cenſured other miniſters and Biſhops that were more purely minded, and when thoſe Biſhops that ſuffered got power, they did the ſame to them that were more pure reformers: and what if thoſe that were more pure Reformers then their perſecutors, ſhould get power, and perſecute them that endevour to walk more exactly then themſelves? think it not ſtrange, but remember that Wiſdom is juſtified onelyonly of her children.
The third Vſe is of Exhortation, Vſe 3 Is it ſo, that to juſtifie wiſdom is onelyonly to acknowledge that in him, which is proper to him? Let this exhort all thoſe that profeſſe themſelves ſons of Wiſdom, to acknowledge that in Chriſt, which is proper to Chriſt;1 Pet. 4.10, 11. and let this acknowledgement be both in your ſpeaking and doing;Iohn 15.14. ſpeaking of him, and acknowledging what is in him; by conforming to him, to ſhew the authority of him. What if men ſhall oppoſe, and powers reſiſt? The ſun gains moſt glory, when it meeteth with the darkeſt cloud: Chriſt never is advanced more by ſaints, then when men perſecute and oppoſe ſaints for profeſſing of him, light is moſt glorious in the darkeſt night, the pureſt gold ſhines moſt glorious amongſt the filthieſt droſſe,Cant. 2.…. the Lillie is moſt lovely when among Thorns; therefore ſaints ſhould be ſo far from covering themſelves, and clouding Chriſt in times of adverſity, that they ſhould rather profeſs him much the more, knowing its their duty to juſtifie, and this is to juſtifie, to acknowledge him, which they do by their declaring of him,Mat. 10.27. and conforming to him, and ſo much of that thing.
The third thing I named to you was, what is meant by wiſdoms children? I told you it is either taken Relatively, and ſo improperly; or Really, and ſo properly: Relatively,1 Iohn 3.2. and ſo all men and women poſſeſſed with Chriſt, and elected in Chriſt, Rom. 3.14.and called by Chriſt; in relation to that election, calling, and enjoyment, are called ſons and daughters: But that which is properly the ſon of wiſdom, and gives them the denomination of ſons and daughters, is that unction, or ſpirit, or anointing within, which they receive from the holy one 1 Joh. 2.27. For as the anointing of Christ gives him the title of being called Chriſt, ſo ſaints being poſſeſſed with the unction, and ſpirit, and anointing of Chriſt, that gives them the title of being called Chriſtians; Chriſt being one with the Deity, is the natural Son, we through him partaking of the Deity, are the adopted ſons; our ſonſhip is in relation to, and flows from this ſpirit and unction that is in us: and I told you this may be called wiſdomes child, or ſon, for theſe reaſons.
Firſt, Its conceived in the womb of him.
Secondly, Its brought forth by him.
Thirdly, Its one with him.
Fourthly, It lives by influences of him.
Laſtly, It looks like him.
From theſe five, obſerve theſe five conſectaries.
Firſt, That the womb of Chriſt is a magazine of grace and glory;Conſect. 1. I told you the word is a metaphorical expreſſion, and muſt not be underſtood carnally, but ſpiritually; by the womb of Chriſt, I mean the boſome of the ſon,2 Tim. 1, 9. in which the father conceives all good for ſaints:Mat. 3.17. and I call it a magazine,Iohn 1.16. becauſe all flowes from him; and all muſt, and is to be returned to him; a magazine, becauſe there is not onelyonly a few,Col. 1.19. but varieties of all glories, and treaſures for the ſons of men, as power, wiſdom, ſtrength, love, and light, and all other deſireable good.
If this be ſo, the uſe is firſt, Vſe To ſhew that a ſaints portion by Chriſt, is a hidden Treaſure: ſtreams may be meaſured,1 Ioh. 2, …. but fountains cannot be comprehended:Col. 3.3. beams may be limited,1 Cor. 3.21, 22: but the body is incomprehenſible: This is the portion of all ſaints, not onelyonly to have a handfull, but even a magazine of all good: and this ſhould comfort us in theſe things.
Firſt, in this, That we can never draw our portion dry; its a Magazine: and a magazine of grace and glory: what is there wanting to ſaints, but there is in Chriſt enough to ſupply it? what ſtormes or clouds ſoever ariſe over us, there is enough ſtrength in the beautiful beams of the glorious ſon to expel it: not onelyonly a ſupply for ſome, but for all; for Chriſt is a magazine. And ſecondly, this ſhould comfort us, not onelyonly at ſometimes, but at all times: a Magazine that ſtands open; That is ſo far from being gamed by intreaties, that he intreats and allures us,Zech. 13.1. and in thoſe allurings he gains us to himſelf:2 Cor. 5.20. methinks ſaints that are thus inriched, ſhould never be ſad: what canſt thou deſire more then varieties of all things? what portion is better then that, where there is a want of nothing?
If this be ſo, let the next Vſe be an Vſe of Exhortation, firſt to ſaints, and then to the world.
Firſt to ſaints, Vſe 2 that they would make uſe of Chriſt as a magazine; and that in theſe things, firſt, in their often recourſe to him; ſecondly, in their expectation of a ſupply in all things from him: thirdly, in the making their returnes in all their enjoyments to him: If this were ſo, I am certain clouds of creatures would not make ſaints walk with ſad ſpirits, but rather ſay as David, Pſal. 118.11. They compaſſe me about like Bees, but in the Name of the Lord will I deſtroy them.
It alſo ſerves to exhort the world, to deſert their fooliſh practiſe in endeavouring to draw the ſpirits of ſaints dry, or cauſe the hearts of ſaints to be daunted: ſhould you ſee men go about to dry up a fountain, or overturn mountains, you would think they were mad: the ſame we may ſay of your proceedings againſt ſaints, wherein you think by your endeavours to cruſh,Acts 4.18. and ſo overcome the practiſe and cheerful proceedings of ſaints,Acts 5.18, 28. in the acknowledgment of Chriſt, you are much miſtaken: when did the Iſraelites increaſe more, then when they were moſt oppreſſed? when doth the ſun appear more glorious, then when it is ſurrounded with many clouds? The Kingdom of God (ſaith Chriſt) ſuffers violence, and the violent take it by force. Mat. 11.12.
Let me ſpeak to ſome of theſe men thus, did the Biſhops that perſecuted them that were ſtricter then themſelves in reforming, gain by it, or were they loſt in it? when the Church of Jeruſalem was moſt perſecuted, the Goſpel moſt floriſhed: and what think you, will truth appear leſſe or more glorious by your oppoſings? ſin riſes moſt violent, when moſt bound up by a law; what then will vertue do, which cannot be deſtroyed by any power or law, but are maintained and fed by a power and law ſutable to it ſelf? ceaſe therefore your oppoſings, remembring that it is in vain to kick against the pricks. Acts 9.4, 5.And ſo much of this conſectary.
The ſecond conſectary is drawn from the ſecond thing,Conſect. 2. Its brought forth by him; Thence obſerve, That all good that is in ſaints, was not onelyonly conceived in Chriſt before time, but is brought forth by him in time; Chriſt is the way, John 14.6. The way to bring down God to us, and to make returnes of us to God; God hath no way nor Conduit to convay life, light, and love to the ſons of men, but by his Son.
If ſo, Vſe 1 This may teach us, firſt to admire God in all his proceedings: He hath not onelyonly a choiſe place to lay up light and life for us, but a choiſe way to communicate light and life to us, even his Son: this ſhould aſſure us that the way is ſure; and it ſo, this ſhould take away all doubts and fears from the hearts of Saints, who are apt to think they ſhall be intercepted in Gods approching to them, and their approching to God, by the worlds oppoſitions; Its a vain conception,Rom. ….38, 39. who can intercept the Father, who works in the Son.
Secondly, Vſe 2 Let this alſo teach us to give Chriſt the glory of all good, as the Fountain retaining, ſo the way cauſing; and ſo give him the glory, as to abhor all other waies; for thoſe other waies I name them not, onelyonly ſpeak a word to your ignorant legaliſts, who ſeek conſolation and refreſhment of ſpirit by ſome other way then Chriſt, which they do, when they expect joy from doing, and do not expect their doing to flow from joy: They expect qualifications of good, and ſo to believe, and then go to Chriſt, but do not expect believing and all qualifications to flow from Chriſt: Take heed of ſuch conceits, this is to kindle a fire, Iſa. …0.10, 11.and compaſſe your ſelves about with ſparks: God ownes no way but his Son, Therefore joy in him, and power to conform to him, you muſt expect onelyonly to flow from him. And ſo much of this thing.
The next conſectary ariſes from the third thing,Conſect. 5. Its one with him; From hence obſerve, That the Spirit, and Vnction in Saints, and the Spirit and Vnction in Chriſt, is not two, but One Spirit; Rom 8.9.1 John 4.13. That anointing that was poured upon Aarons head,Pſal. 133.2. was one with that anointing that was upon the skirts of his garment, it was produced by one cauſe, it flowed from one ſountain, it was of one nature.
If ſo, Vſe This may inform us firſt, of what a noble heroick ſpirit all ſaints are, Its the ſpirit of the Lord Jeſus: And if it be ſo, Let this teach ſaints to walk as men of a noble Spirit, with undaunted be arts, and unſpotted lives: with undaunted hearts, remembring the words of the Apoſtle, Who can harm you? If God juſtified, who ſhall condenin you? Rom. 8.34. Its the property of a low ſpirit to be daunted at the threats of fools, and the property of a beggarly ſpirit to ſtand in dread of every inferiour power, ſo as to hinder them in their actings to the Lord Jeſus Chriſt; Though ſaints are to own (and its their duty ſo to do) all power and authority that is of God,Rom. 13.1. and becauſe it is of God, as all civil power in civil things is; and therefore I ſpeak not for the Saints diſ-owning of it, but all honouring of it in civil things: but my meaning is, when any power of men, or things, ſhould come in a daring way to daunt the ſpirits of ſaints, for ſaints to be daunted thereby in their proceedings towards Chriſt,Mat. 10.28. is beggarly:Acts 4.19. doth Chriſt our beloved, come leaping over the hills, and skipping over the mountains? and ſhall ſaints ſtumble at a ſtraw? Its not commendable.
And as in your undaunted ſpirits, ſo in your unſpotted lives, as ſaints ought not to bow down to powers ſinful, 1 Iohn 2.1.ſo in no way to cloſe with the power of ſin, 2 Cor. 7.1.being it clouds their ſpirits; Methinks thoſe that are Saints,Rom. 6.1.2. ſhould bee imployed in a higher enjoyment, and things of a more noble nature, then in tranſgreſſing the law of their God. The Apoſtle ſaith, How ſhal we that are dead to ſin, live any longer therein? And their being dead to ſin, was through Grace abounding: Rom. 6.2.and ſhal the grace abounding towards us, and in us, not kil ſin, but rather give us liberty to ſin? God forbid:let it never be ſaid, there is a man of liberty by Chriſt, and yet walks looſly before Chriſt;Gal. 5.13. I know it cannot be; for liberty by him rightly enjoyed, is the ſtrongeſt law and tie conforming us to him.
This alſo ſhould teach the world to ceaſe their under-valuing of the ſaints ſpirits, knowing that its one with the ſpirit of the Lord Jeſus Chriſt; and Chriſt ſaith, He that deſpiſeth you, deſpiſeth me: Luk. 10.16. Were the world well skill'd in the weight and worth of a ſaints ſpirit, they would never ſlight it; and were they well skill'd in the underſtanding of the nobleneſs and heroickneſs in the ſpirits of ſaints, they would never ſeek to daunt it: As oyl feeds the flames, ſo doth oppoſition cauſe grace to advance it ſelf: Oppoſitions are ſo far from taking away the glory of ſaints, that ſaints gain advantage by thoſe oppoſitions to appear more beautiful: Therefore (ôh poor men) remember that ſaints are men of a noble ſpirit,Dan. 3.16.17. more noble then to be daunted by you;Dan. 6.10. more heroick then to be hindred in their proceedings towards Chriſt by any ſcorns and deriſions given out by you,Acts 4.20. and ſo much of that concluſion.
The next conſectarie ariſes from the fourth thing,Conſect. 4. It lives by influences of him.Iohn 15.5. Thence obſerve, That all ſouls made one with Chriſt,Iohn 14.1…. lives alone by in-comes of Chriſt. Every thing is maintained by the in-comes of the firſt cauſe producing; That life that is cauſed by natural heat, if natural heat deſerts, an artificial heat will not maintain: Chriſt was the firſt cauſe communicating life to ſaints, Influences of his glory, light, and love, is that alone that can preſerve the life of ſaints. By incoms, I mean thoſe ſecret diſtillings of divine loves, which are diſtilled by Gods ſecret expoſtulations with ſaints ſpirits.
But in this I pray give me leave to tell you, that there are ſome ſecret waies of deceit, even in this thing, as thus, men may have ſome great refreſhing in duties, ordinances, and opportunities, their ſpirits being lifted up, and employed in rejoycing in ſome thing which they conceive is Jeſus Chriſt, and that it flows from ſecret incoms of Chriſt, which is nothing leſſe: And this is that which makes people to be ſo full of joy, as thoſe that heard the Doctrine of John, Iohn 5.35. and afterwards loſe all, and are nothing at all.
But for the better unfolding of my ſelf, let me a little diſcover what I mean by thoſe ſecret incoms that refreſh mens ſpirits, that ſeem to be true, and yet are falſe; I ſhall preſent to you theſe three.
Firſt, The apprehenſion in a mans ſpirit, apprehending a ſutableneſs betwixt an Act, Mat. 19.20.and a Rule; This is proper onelyonly to Legaliſts, Luke 18.31, 12.who have rejoyceing, but it doth ariſe from, and conſiſts in their apprehending of a ſutableneſs betwixt an act and a rule.
If you ask me whether or no we may not rejoyce when we conform to the will of Chriſt?
I anſwer, Its one thing to rejoyce in an act, and another thing to draw our joy from an act: Its one thing to rejoyce in our ſutable walking up to a Rule, and another thing to draw our joy and refreſhing from the apprehenſion of a ſutableneſs betwixt the act and the rule: men may pray and mourn for ſin, or perform any other particular duty, and have much joy in that opportunity, and yet not draw their joy from it, but onelyonly their joy is diſtilled by a ſecret incom of Chriſt, which carries them above it, while they are acted in it: but theſe poor ſouls they onelyonly are joyful when they ſee they act ſutable to a Rule, and they draw their joy from that ſutableneſs, which appears in this, that if their ſutableneſs flagg, their joy is deſtroyed: I do not ſay but that every ſin ought to produce ſorrow in us, but its one thing to mourn for ſin, enjoying Faith, with Peace: and another thing to mourn for ſin to confirm Faith, and to beget Peace; But I ſay no more of that.
Secondly, another corrupt of falſe income that ſeems to betrue, is in men that may profeſſe themſelves to be poſſeſſed with a higher light, even the light of the myſterie of the Father in the Son, and the riches and treaſure of the Goſpel: They in their apprehenſions may have much refreſhing and joy; and yet falſe; and the corruptneſs lyeth here, they onelyonly have refreſhings from underſtanding the largeneſs of their apprehenſions,Glorying in their own wiſdom. Ior. 9.23. and not from the thing apprehended; They only have gain'd light in knowing truth, as they conceive, and therein rejoyce: but their joy is in their bare apprehending, and not in their living in the glory of what is apprehended; Theſe mens condition is more deſperate then the former, for the higher men grow up in their own thoughts knowing Truth, and yet do not purely live in the real enjoyment of Truth, which is the matter known, but barely in the largeneſs of their knowing; This comes neer to the refreſhings of ſaints, which they enjoy from the incoms of Chriſt purely: for they injoy refreſhing and influences by Beholding, and in the act of beholding; but it is not from their apprehenſion, but it flows from the thing apprehended; and that is the reaſon why they are fools when they are moſt employed in the beholdings of the wiſdom of the Father in the Son. But ſo much of that thing.
Thirdly, Men may have falſe incoms not onelyonly from the apprehenſions of a ſutableneſs betwixt an act and a rule, and from their apprehenſions, and not the thing apprehended; But they may alſo have falſe incoms from the thing apprehended; when they do not only rejoyce in, and draw their joy from their apprehenſion, but alſo the object apprehended; as thus, when they rejoyce onelyonly in the Newneſs of the Object, and not the excellencie of the nature of it: Many men rejoyced not onelyonly in their apprehending Chriſt when he came into the world, but in the matter apprehended; But it was the Newneſs of the Object, and not the excellency of the Nature thereof that they rejoyced in; And theſe are they which the Lord ſpeaks of Ezek. 33.32. where he tels Ezekiel, Thou art unto them as one that can ſing well, and they delight to hear thee. While he was new, he was matter of joy: and ſo was Iohn to the Jews: Now then herein is a great deceit in the heart of men,Iohn 5.35. they may be wrapt up and raviſhed with, not onelyonly the largeneſt of their apprehenſions, but the newneſs of the thing apprehended, and yet both falſe: But a ſaints refreſhment flows from the excellency and glory of what he apprehendeth; and that is the cauſe why a ſaint never grows weary of viewing, and never flaggs in his delight and joy in his Beholding, but runs more ſure at laſt, then at firſt: like a bowl that is caſt out of a mans hand, though it runs violently at firſt, yet afterwards more ſoberly, and a great deal more ſure: So ſaints may be carryed on with a great deal of violence at firſt, becauſe they are carryed on, as from the excellency of the Nature of, ſo from the Newneſs of the Object apprehended; but the apprehenſion of the Nevvneſs in a ſenſe doth ceaſe: but the excellencie of the Nature of the thing apprehended and enjoyed, doth not ceaſe, but encreaſe daily. Now therefore conſider (dear friends) Have ye refreſhings and ſoul revivings, are they falſe or true? are they ſuch as are proper onelyonly to ſaints? or to men that are yet unacquainted with Jeſus Chriſt? Conſider, doth not your Joy flow from one of theſe three things, either the ſutableneſs apprehended betwixt an Act and a Rule; or the largeneſs of your apprehenſions, and not the thing apprehended; Or from the newneſs of the Object, and not the glorious nature of it? If it do, it will one day fail. But if it be purely from Chriſt; leading out your ſoul in all conformity, to live above all upon Chriſt, it will never ceaſe.
If you ask me what ſignes or ſymptomes there may be to diſcover this pure, and true in-comes of Chriſt, which is the cauſe of refreſhments in ſaints from all other. I anſwer, Theſe in-comes where they are, try all things, and cannot be made manifeſt by any thing without it ſelf: though it doth ſhew it ſelf in things, yet thoſe things doth not manifeſt it to us, or to the ſpirit where it dwells: though it ſelf manifeſts it ſelf by thoſe things to others: But to us it doth manifeſt the truth of it ſelf, and the truth of thoſe things that flow from it: though its true that all ſouls that enjoy ſuch in-comes, are alwaies carried out to lie low before God, with ſweet heart endeerings to God, and with a ſweet upright walking before God; yet they do not know theſe in-comes by firſt knowing the truth of theſe effects, but they know the truth of both from it ſelf: In a word, whoſoever enjoyes theſe refreſhings, finds this thing that I now ſpeak of: whereſoever Chriſt comes in, ſelf goes out, though ſelf appears more then ever, and ſtirs with more motion then ever; yet the ſoul is confounded in himſelf for being ſelfiſh, and lies low in that underſtanding before God; All filling refreſhments, empties the ſoul of all ſelf fulneſs. But I ſay no more, OnelyOnly the Lord give us to underſtand this, That ſouls poſſeſt with Chriſt, onelyonly live by influences of Chriſt.
The Vſe is to inform us of the folly of men, Vſe who ſtand and wonder that ſaints live ſo cheerfully before God, though they undergo ſo much oppreſſion for God; Remember they have bread that you knovv not of; Remember that Chriſt communicates light and life in a hidden way; There are ſecret diſtillings of Chriſts love, that is full of power, which produceth more life, then your threatnings and ſcorns can produce death: Their bottle of oyl, and their barrel of meal in the uſe of it increaſes dayly: endeavour ye (o men) to detract from it; it's Chriſts way to communicate to it; If you endeavour to empty, and Chriſt fill, who (think you) will bee weary firſt? and betwixt both who is he that gaines? It's a poore ſoule that lives by Chriſt, nay lives in Chriſt,Col. 3.3. he is one with Chriſt,Rom. 8.33.34. and cannot be deſtroyed, if Chriſt be maintained. And ſo much of that Conſectary.
In the laſt place the Conſectary is drawn from the laſt particular,Conſect. 5. It looks like him: Adam begot a ſonne like unto himſelfe; The Vnction and Spirit in Saints is of Chriſt, Its one with Chriſt, It lives by Chriſt, It lookes like Chriſt: And that is the cauſe why Saints love to behold Chriſt, and Chriſt loves to behold them: The ſoul cries out (Cant. 5.) Where is hee whom my ſoul loves? and Chriſt calls out (Cant. 2.) Let mee hear thy voice, Let me ſee thy Countenance, for ſweet is thy voice, Vſe and thy countenance comly.
If this be ſo, then conſider the condition of Saints,Cant. 2.14. & 6.13. and the condition of the world; The condition of Saints, Chriſt loves to behold them, and they love to behold Chriſt, They are like each other: The condition of the world, who think one day to delight in the beholdings of Chriſt, and are now oppreſſed in the beholdings holdings of Saints: doth the beams oppreſſe you, and will the body refreſh you? Is the ſtreams a ſcorn, and ſhall the fountain be a delight? It's a ſtrange thing, Iohn ſaith (1 Ioh. 4.20. (Hee that loveth not his brother vvhom he hath ſeen, hovv can hee love God, vvhom he hath not ſeen? But I ſay no more.
I ſhould now draw ſomething from the reaſons, and alſo make uſe of the point in generall; But I ſhall ſay onelyonly thus much, Wiſedome is justified of her Children: Let Saints expect that Chriſt ſhould bee juſtified by no other: Let them not think it ſtrange,… Pet. 4.12. if they be condemned by all others: The Phariſees cannot owne Truth, neither in Iohn nor in Chriſt: Do you think the world ſhould now affect Truth? It's alſo impoſſible; Therefore for Concluſion of all, remember that Wiſdom is justified of her Children.
FINIS.
End of the text · Paul Hobson, A Garden Enclosed and Wisdom Justified (1647)