A Garden Enclosed and Wisdom Justified, Treatise 1

A Garden Enclosed and Wisdom Justified · Treatise 1

p. 1A GARDEN encloſed: and WISDOME juſtified of Her CHILDREN.

CANTICLES 8.13.

Thou that dwellest in the Gardens, the Companions hearken to thy voice: cauſe me to hear it.

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

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

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

1Firſt, A ſweet acknowledgement, or declaration.

2Secondly, A ſweet deſire, or thirſting.

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

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

11A ſweet acknowledgement or declaration.In the acknowledgement or declaration, conſider theſe things.

Firſt, The party acknowledging.

Secondly, The matter acknowledged.

Thirdly, The manner of the acknowledgement.

11The party acknowledging.Firſt, The party acknowledging, and that is a ſoul poſſeſſed with Chriſt, who was able from the enjoyment of Chriſt, to underſtand as priviledges in him, ſo the ſweet and glorious communion the Saints have with him: And from thence we will obſerve this concluſion:

That they, Doctr. and they onelyonly are ſit to declare Chriſt,Ioh. 14.17.19, 20, 21.John 14:17John 14:19John 14:20John 14:21 who underſtand Chriſt from enjoyment.Ioh. 15.4, 5…. verſe 6.John 15:4John 15:5

Others that do not enjoy him, and go about to declare him, onelyonly ſpeak of him as one that ſpeaketh of a thing at a diſtance, and ſo ſpeak of him at random; and may aſſoon ſpeak out themſelves, as Chriſt: for that is the onelyonly reaſon and p. 4cauſe that mens judgements of Chriſt do ſo often alter. It is juſt in this caſe, as it is with ſome men that underſtand the nature of Forreigne Countries by a Globe, or ſecondary declarations: and that is the cauſe men give ſuch ſundry deſcriptions of one and the ſame place: But he that hath been at thoſe places, and underſtandeth them not at the ſecond, but firſt hand; he onelyonly is able to give a right deſcription of places, and things. So it is with thoſe men that have no underſtanding of Chriſt, but what they fetch in by the ſtrength of natural parts, from external declarations; and not from internal enjoyments: they are not any waies able to give a right deſcription, or hold forth a true diſcovery of Jeſus Chriſt ſo, but that they may, and do diſcover more of ſelf, then Chriſt: But thoſe that ſo underſtand Chriſt from an enjoyment of Chriſt,Iohn 5.57. Gal. 2.19, 20.John 5:57Gal 2:19Gal 2:20 that they actually and really live in what they know of Chriſt;Iohn 17.21, 22, 23, 26.John 17:21John 17:22John 17:23John 17:26 they are onelyonly able to diſcover that love, and lovelyneſſe that is in Chriſt: But I may ſay of the other ſort of men, as the Apoſtle ſaith, in the p. 51 Tim. 1.7. Some preach the Law, but they know not what they ſay, nor whereof they affirme: But (ſaith the Apoſtle) Wee know &c. From thence you may obſerve thus much; That they, and they onelyonly can preach the Law,Rom. 3, 19. to 31.Rom 3:19–31 that underſtand the Law in Chriſt, or by Chriſt; and if the Law, then unqueſtionably the Goſpel.

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

Firſt, Reaſon 1 1 Iohn 5.19, 20.1 John 5:191 John 5:20They onelyonly are fit to declare Chriſt, who rightly underſtand Chriſt: But no ſoul doth truly underſtand Chriſt without,1 Iohn 2.20.27,1 John 2:201 John 2:27 till he enjoyeth Chriſt within: All the external actings of Chriſt preſented to us, they are but external declarations of a hidden glory, which none knoweth till he doth enjoy: And then,Rom. 6.3: 4, 5, 6, 8.Rom 6:3Rom 6:4Rom 6:5Rom 6:6Rom 6:8 when a ſoul enjoyeth a crucified Chriſt within, killing, and exalting: dying, and riſing:Gal. 2.20. & 5.24. & 6, 14.Gal 2:20Gal 5:24Gal 6:14 then do we come to underſtand that hidden Manna, and enjoy that white ſtone,Col. 3. 1 Rev, 2, 17Col 3:1 with a new name written in it, which none knoweth but p. 6he that doth enjoy it; and none can declare it, but he that knoweth it.

Secondly, Reaſon 2: He, and he onelyonly is fit to declare Truth,Gal. 2.20. 1 Cor, 2.1.2, 3, 4, 5, 6. 3 Cor. 12.5Gal 2:20 whoſe Spirit is ſo crucified by the power of Truth, that in his acknowledgement of Truth, he doth it ſingly for Truth, and not for ſelf: Pſal. 71.16. I vvill go on in the ſtrength of the Lord God: I vvill make mention of thy righteouſneſſe, even of thine onelyonly. But ſelf in no ſoule is ſo laid down by the power of Truth,Gal. 5.17.Gal 5:17 till that ſoul is actually poſſeſſed with Truth; for till then, it is not Chriſt, but ſelf that reigneth.

Thirdly, Reaſon 3 1 Cor. 2.1, 2, &c. Iam. 1.22, 23.1 Cor 2:11 Cor 2:2Jas 1:22Jas 1:23He, and he onelyonly is fit to declare Truth, whoſe Reaſon doth not maſter notions of Truth, but his Reaſon is a ſervant to the power of truth, being overcome and made ſilent by the authority of truth: But no ſoul is ſo overcome and made ſilent by the authority of truth, but he that enjoyeth truth: Therefore he, and he onelyonly is fit to declare Truth.

The firſt uſe is of Information, Vſe. 1 and firſt this may inform us, who are, and who are not fit to declare truth: thoſe p. 7men whoſe ſpirits dwell with Chriſt, and are alwaies from thence beholding the glorious objects in Chriſt;Gal. 2.20.Gal 2:20 and while they are thus beholding,Acts 18.5.Acts 18:5 their ſpirits are ſwallowed up in what they behold; they are thoſe that can diſcover to you, as the diſplayings of the loves of Chriſt without; ſo the expoſtulations of loves within; and as they can diſcover what it is to be owned by Chriſt without, ſo they can diſcover alſo what it is to be owned by a Chriſt within.

And as for others that onelyonly know Chriſt without, and are not able to unfold that myſterie of glory,1 Tim. 3.16.1 Tim 3:16 which is Chriſt manifeſted in the fleſh; they are not able to declare Chriſt, in a way that is ſuitable to Chriſt.

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

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

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

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

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

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

What of that? Anſw. It is no more but that p. 10which was declared by Chriſt himſelfe, Luke 21.16.17.Mark 13.12, 13.Mark 13:12Mark 13:13 And ye ſhall be betrayed both by parents and brethren, and kinsfolks, and friends, and ſome of you ſhall they cauſe to be put to death: And ye ſhall be hated of all men for my Names ſake. The like you may ſee ſpoken of, Cant. 1.6.

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

I anſwer, Anſvv. If it be by the watchmen of the City: It is no other then the Spouſe met withall, Cant, 5.7. And if it be by the Magiſtrate and men of Authoritie, it is no more then was prophecied of, Pſal. 2.2. Eſa. 66.5. And alſo practiſed, Act. 4.18. and 5.28.

And therefore the ſum of all is this, That it is better to pleaſe Chriſt,Acts 4.19.5.29.42.Acts 4:19Acts 4:5Acts 4:29Acts 4:42 then men: and therefore you which enjoy Chriſt, Ceaſe not, but at all opportunities, declare what you know of Chriſt, that ſo others may enjoy what you enjoy. But I ſhall ſay no more of this Vſe, nor of this Concluſion.

The ſecond thing in the Declaration,2. The matter declared. is the matter declared: And in that there is ſomething included, beſides p. 11what is expreſſed; And that which is included is in this word Garden; In which word is implyed the Church of Chriſt: From whence obſerve this concluſion,

That Chriſt's Church is Chriſt's Garden. Doctr.

For the better underſtanding of this Concluſion, I ſhall unfold theſe things,

Firſt, What I mean by the Church of Chriſt.

Secondly, How Chriſt's Church may fitly be called a Garden.

Thirdly, How it is ſaid to be Chriſts Garden.

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

I Anſwer, I doe not intend in that,1. What is meant by the Church of Chriſt. to ſpeak any thing of the Church inviſible; but viſible.

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

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

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

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

But by a Church, I meane a company of ſouls,Ioh. 14.17, 20.John 14:17John 14:20 who through the commings in of Chriſt, are made able ſo to beleeve in Chriſt, that they are through that beleeving, made able freely, and voluntarily to give themſelves up to Chriſt,Rom. 6.17.Rom 6:17 to walk in the acknowledgement of Chriſt,Acts 24.14.Acts 24:14 in, or according to his word.

And from the termes of this deſcription, wee may obſerve theſe three or four conſectaries, and by them you will the better underſtand what I mean;

The firſt is,1. conſectary. That the Church of p. 13Chriſt, are beleevers in Chriſt.

Secondly,2. conſect. That the Church of Chriſt are ſuch as are ſweetly overcome, or fetch'd in to Chriſt, by the commings in of Chriſt.

Thirdly That the Church of Chriſt,3. conſect. muſt worſhip Chriſt.

Fourthly, That the word of Chriſt,4. conſect. is the Rule of the worſhip of Chriſt.

For the firſt,1. conſect. That the Church of Chriſt, are beleevers in Chriſt. This is cleare from theſe ſcriptures: 1 Cor. 1.2. and 2 Theſ. 1. chap. 1.2.3. verſes, with many other places.

If you aske mee, Quest. What I meane by a beleever, or by that beleeving: which is to be in all thoſe that are members of the Church of Chriſt?

I Anſwer, I will tell you firſt, Anſw. What I doe not meane; and then what I doe mean.

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

p. 142Secondly, I do not meane ſuch a beleever who is drawn up by the power of Reaſon, from the externall declarations of Truth, to beleeve a Chriſt without; when he doth not enjoy a Chriſt within: which men may doe, and ſo beleeve, that they may bee brought to ſubmit to an externall Ordinance.

But by a beleever I mean, A ſoul who from the enjoyment of a Chriſt within, is made able to beleeve a Chriſt without: For beleeving according to Truth is, for a ſoule from the power of Truth, being overcome by it, and ſwallowed up in it, is from thence made able as to aſſent and give credit to it; ſo to aſſent and ſubmit to all things preſented in it, and required by it; as that they are made able to live to the glory of Truth, in every particular act.

If you aske me, Quest. Whether one may not bee admitted to bee a Church member, and receive the Ordinances if he know Chriſt without, ſo as hee is willing to embrace the outward Ordinance; though he doth not know, or is not acquainted with a Chriſt within?

p. 15I Anſwer, Such ought not to bee admitted; Anſw. My reaſons are theſe,

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

Secondly, Reaſon 2 The Saints ought in all admitting of members into the Church, not onelyonly to admit members to them; But they ſhould admit ſuch,Phil. 1, 25.Phil 1:25 as they may have ground to beleeve will continue with them;1 Iohn 2.19, 20, 24, 27.1 John 2:191 John 2:201 John 2:241 John 2:27 but there is no ground to beleeve that they will continue with them, unleſſe they can or do make out a right underſtanding of a Chriſt enjoyed within; as well as an apprehenſion of a Chriſt without.

Thirdly, Reaſon 3 The Church of Chriſt in all entertainment of members,1 Iohn 1.….7.1 John 1 ought to endeavour to keepe and continue that p. 16which is the glory and life of union and Communion, which is not a bare enjoying of each other in an externall Ordinance; but a ſweet refreſhing of each other, by giving out to each other, their internall injoyments; for it is not a bare breaking of bread together, to make out a crucified Chriſt without, that is the life and refreſhing of Saints; but it is the ſweet unfoldings, in the givings out of their experiences each to other; in which they do ſweetly unfold and give out that love, which is the life of Saints: And in the giving out of each others experiences, there is a ſweet building up, and refreſhing of each other; As face anſwers face in a glaſſe; ſo doth the experience of one Saint anſwer another; and in their ſo anſwering, there is a ſweet wraping up of each others ſpirit, in each others injoyment: And as this is, and ought to be the ground of Love; So it is that which is the continuation of love; but this cannot be enjoyed by admitting of members that onelyonly know a Chriſt without, and do not know and enjoy a Chriſt within.

p. 17Fourthly, Reaſon 4 That which may be in the men of the world; that cannot be a ſufficient ground to admit one into Church fellowſhip: But a bare beleeving of Chriſt without, may be in the men of the world: and therefore that is not a ſufficient ground to admit one into Church-fellowſhip.

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

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

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

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

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

Firſt,Diſtract. 1. A continued fear that men will, or may fall off from them: For if men hold themſelves in the profeſſion of Truth,1 Ioh. 2.19.1 John 2:19 and are not held in by the power of Truth; then they will at firſt or laſt fall off from Truth.

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

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

Seventhly, Reaſon 7 That which is held out in the Goſpel for men to believe, that ought to appear in men when they do profeſſe themſelves to believe, before they are admitted into Church-fellowſhip: But that which the Goſpel holdeth out for men to believe, is not a bare believing of Chriſt preſented to them, but to believe an intereſt in Chriſt,Ioh. ….15.14.6. ſo as to enjoy life by him:Gal. 2.20, 1 Ioh. 1.7.Gal 2:201 John 1:7 And untill men can declare that they ſee an intereſt in Chriſt, and ſenſibly enjoy Chriſt, there is no ground for us to believe, that they do ſo believe, as to admit them into Church-fellowſhip.

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

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

p. 21By thoſe expreſſions, my meaning is: Firſt, That that heart that is truly poſſeſſed with Chriſt, is ſweetly overcome by the ſweet love and lovelyneſſe of Chriſt, ſo that he hath nothing to ſay againſt him, or any thing that is required by him, but doth ſweetly ſubmit to him.

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

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

The fourth conſectary is,Conſect. 4. That the word of Chriſt, is the Rule of the worſhip of Chriſt.Eſai. 8.20.Isa 8:20 Every King muſt, and doth rule by a Law ſutable to himſelf: Kings that govern, and rule in civill things, are to govern and rule by a civil Law; but Chriſt who is a King ſpiritual, ruleth and regulateth his Church by a ſpiritual Law; civil Lawes cannot reach Chriſts government; Neither hath Chriſt centred any power in the civil authority, to regulate mens ſpirits in the worſhip of Chriſt;Gen. 49.10.Gen 49:10 though that was formerly in the Church of the Jewes, which was a type of Chriſt; it is now ended by Chriſt; and all power in p. 23matter of worſhip is called home to him,Eſa. 9.6.7.Isa 9:6Isa 9:7 and reſides in him:Mat. 11.27.Matt 11:27 and thoſe men that indevour by the power of a civil Law to conſtrain men to a ſpiritual worſhip,Ioh. 3.35.John 3:35 they take upon them the authority and prerogative of Jeſus Chriſt: Nay in a word, they in that act deny Chriſt come in the fleſh; and it is not onelyonly ſinful; but poor and beggarly: for they would have all men ſee with their eyes; and all mens ſpirits in nature and meaſure ſutable to their Law; and if they ſee more, they muſt be fetched back by the power of it; and if they ſee leſſe, the muſt be fetched up to it by that power and authority in it; and in ſo doing, they take upon them the ſole work of God himſelf. But I ſhall ſay no more of that thing, nor of the firſt terme in the Propoſition; What I mean by the Church of Chriſt.

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

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

p. 24Firſt, In that it is incloſed: common fields have common fences,1. Chriſts Church may fitly bee called a Garden, Becauſe it is incloſed. but no ſpecial encloſure: In a ſpecial manner to be encloſed is the property of a Garden; and therein may the Church of Chriſt fitly bee called a Garden, Cant. 4.12. A Garden encloſed is my ſiſter, my Spouſe: and ſo Iſa, 5. I had a Vineyard, and I ſet a Wall about it, (ſaith Chriſt) and I hedged it. &c. All this diſcovers thus much, That the Church of Chriſt, which is Chriſts Garden; is ſpecially encloſed; and this encloſure is not a bare external diſcipline, to ſeparate them from the World;Rom. 8.35.Rom 8:35 But it is alſo the ſpecial love,Iohn 14.21.15.12, 13.17.15.John 14:21John 14:15John 14:12John 14:13John 14:17 and power, and ſweetneſſe of Chriſt, to ſecure them from the evil that is in the world.

2. Becauſe there is more fruit there, then elſewhere.Secondly, The Church of Chriſt may fitly be called a Garden, Becauſe there is more ſpecial fruit there then elſewhere: In common fields and roadwaies there may be common fruits; but your ſpecial and choice fruits are in your encloſed Gardens; ſo it is in the Church of Chriſt; In the men of the world there may be ſome common gifts to declare p. 25Chriſt; and ſome civil and legal conformity to Chriſt; and alſo a love to Chriſt, from a ſuppoſed good by Chriſt, when they can love themſelves, in loveing of Chriſt: and the ſame we may ſay of ſorrow for ſin; and joy in duty: &c. But if you look for a choiſe love, and a choiſe light,Eph. 3.29.5.19.Eph 3:29Eph 3:5Eph 3:19 you muſt look for it where it is,Mat. 11.27.Matt 11:27 and that is either in the heart of Chriſt, the Gardiner;1 Iohn 2.20.27.1 John 2:201 John 2:27 or elſe in the ſaints, who are the Garden. Every ſtream looks like its own Fountain; and every beam like its own Body from whence it flowes; Therefore if you deſire to ſee a choiſe love,2 Cor. 7.11.2 Cor 7:11 and a choiſe light, a choiſe joy, and a choiſe ſorrow, you muſt view it onelyonly and alone in the heart of ſaints; They who are poſſeſſed with Chriſt, and ſo live with Chriſt, that all living acts flow from Chriſt, they are not carried out to love from an apprehenſion of good without them, preſented to them; But they love from a power of good, ſeated in them: They do not love to gain life; but they ſo love from a power of life, that it is a gain to them to love: That love that is in the p. 26heart of Saints to God, flowes from no leſſe then the very heart of God: It looks like him, it is owned by him, it wraps up, and involves the ſpirit, loving in the glory of him: theſe are the choiſe fruits and ſpices Chriſt ſpeaks of in the CANTICLES.

And ſo we are to underſtand the words of Chriſt,Mat. 5.47.Matt 5:47 where he ſaith, What is in you, more then in another? implying that there is ſome ſingular thing in the heart of Saints, that is not elſe where: You may finde light, and love, and ſorrow, and joy in the heart of men, yet unacquainted truely with God: But if you will finde theſe Purely, and Truely; Singly, and Tranſcendently, you muſt expect it no where, but where Chriſt dwells with a Soule, and a Soule with Chriſt. And therefore under that ſecond conſideration, The Church of Chriſt may fitly bee called a Garden.

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

Where the Lord ſaith,Eſa. 27.3.Isa 27:3 I watered it, and p. 27watched it night and day, that none ſhould burt it. Men take a common care of their common fields; But they take a ſpeciall care of their encloſed Gardens; So it is with God himſelfe,Pſal. 145.9.Ps 145:9 Whoſe mercy is over all his works; But his choyceſt Loves, Light,Iohn 14, 21.23.John 14:21John 14:23 and Life is diſplayed in the heart of Saints: and they are not onelyonly under a common Providence, but a Fatherly and Friendly care.

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

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

Firſt, In Chriſt's ſweet diſcoveries, and friendly manifeſtations in a ſecret way to them;Iohn 14.21.John 14:21 It is here betwixt Chriſt and his Church, as it is betwixt friends, p. 28If men deſire to have a friendly diſcourſe with a friend, they commonly go (not into the common fields, but) into encloſed Gardens, where they may diſcover their mindes, as privately, ſo freely, and friendly; So it is betwixt Chriſt and his Church, who when he hath any choice matter to diſcover, from the heart of his Father, He preſently retires to the heart of Saints,Iohn 15.15.John 15:15 where he doth, and can ſpeake as fully, ſo freely; And in his diſcovery of himſelfe, and his Father to them, hee takes great delight. And herein the content and ſatisfaction of Chriſt in the Saints doth appear.

Secondly, The content and ſatisfaction of Chriſt doth appeare, in that Chriſt is pleaſed, not onelyonly to carry them by a common hand of Providence, but hee carries them in his Boſome;Eſa. 40.11.Isa 40:11 He delights for them to ly in his heart, and for Him to live in them.

Thirdly, Not onelyonly ſo, But the content of Chriſt appeares in divers expreſſions which he takes up to expreſſe himſelfe in, and declare himſelfe by, to his Churches;Hag. 2.23.Hag 2:23 Sometimes he calls them the p. 29Signet upon his finger: Sometimes hee deſires to bee Set as a ſeale upon their heart: Cant. ….6.Sometimes hee cries out and ſaith, Turne away thine eyes from me, Cant. 6.5.Song 6:5for they have overcome me: And ſometimes hee cries out, Shew me thy Countenance, Let mee heare thy voice; for ſweet is thy voice, Cant. ….14.and thy Countenance comely. It is here with Chriſt, as it is with one that delights not only in a Garden, but in the variety of fruits in that Garden; So Chriſt is pleaſed by the ſweet and glorious ſcituation, and indwelling of himſelfe in the ſoul, to cauſe the ſoul to bring forth choice fruits unto himſelfe, and Chriſt loves to view the fruits of his own love, and the Beames of his owne Beauty; And it is impoſsible for any Gardiner to take ſo much delight in any Garden, as Chriſt takes in the heart of Saints; For Chriſt is not carryed up by them, but hee carries up them to Himſelfe: The Spirit of Chriſt is not revived by any ſtream in a Saint, beſides Himſelfe; but all the refreſhment of a Saint, and of himſelfe, flowes from himſelfe as the onelyonly Fountaine. And theſe wayes (and many other) doth the content p. 30that Chriſt takes in his Church appeare. And ſo you ſee how the Church of Chriſt may fitly bee compared to a Garden.

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

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

Firſt, Becauſe it was planted by Him.

Secondly, It is incloſed in Him.

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

Fourthly, It looks like him.

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

p. 31Looke upon all the Loves, Joyes, Deſires and Longings of a Saint: If you aske me Whoſe they are? I tell you they belong to him that planted them, and that is the Lord Chriſt: All the out-goings of the heart of Saints to God in Chriſt, they are but the reflections of the Divine beame of eternall glory, the head and fountaine of which is in God himſelfe.

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

Secondly,2. Becauſe it is incloſed in him. As they are planted by him, ſo they are incloſed in him; Every p. 32Garden hath a particular incloſure; But Chriſts Garden more high and glorious; They are not onelyonly incloſed by a common Providence to protect and ſecure them; but they are incloſed within the choice limits of Chriſts Loves: They are carryed in his boſome,Eſa. 40.11.Isa 40:11 they are borne up in his armes: Was there ever a place more ſecret, high and glorious in the heart of Chriſt, then where a Saint lives? He ſhould be drawn up to a higher enjoyment then yet he hath, or ſhall have. But the truth is the Lord Chriſt locks up, and incloſeth his Garden in his choiſeſt cloſſet; and that is in no leſſe then in the heart: Of what? Even of himſelfe, Nay of his Father; and they are ſo incloſed in the heart of him, that there they live in the midſt of all his Loves: They are comprehended within the Divine beames of his eternall delights, love and content. And this is the ſecond ground,3. Becauſe they are made fruitfull through the enjoyments of him. why they may be called Chriſts Garden: becauſe as they are planted by him, ſo they are incloſed in him.

Thirdly, They are made fruitfull p. 33through the enjoyments of him; The thoughts of which, doth exceedingly tranſport my ſpirit in the viewing of it, that we who are low, ſhould bee advanced into the highneſſe of Gods preſence, who have not onelyonly admittance to, but intereſt in the heart of Ieſus: This with much more, is our priviledge: And for our fruitfullneſſe toward our God, in the acknowledgement of theſe high priviledges we enjoy by God: From whence flow they? Is our priviledge gained by the ſtrength of our duty? Or Is our duty produced by the power of our priviledges? It is that we dwell with Chriſt,Col. 3.1.Col 3:1 or rather, that Chriſt dwells with us, which is the onelyonly cauſe of our bearing fruit to Chriſt:Eph. 3.17.Eph 3:17 And what the ſweet diſtillings of that eternall dew, and ſpirituall watering is: no ſoule knowes, but hee that doth enjoy it: See what Chriſt ſaith, Eſa. 27.3. I the Lord do keepe it, I will water it every moment, leſt any hurt it, I will keepe it night and day. This watering the heart of Saints, it is by the ſweet diſplayings, and glorious unfoldings of the Fathers good will to the Saints; through p. 34which beames there is power and life begot in them; through which life and power there is duties performed by them; So that all the duties Saints bring to the heart of Jes;us Chriſt, it is but the returnes of his own ſtreames, and the reflection of his own beams.Col. 3.3.Col 3:3 How hard, dead, and unſencible is a Saint when Eclipſed by Chriſt? How high, how ſpirituall, how Evangelicall is a Saint in his actings to Chriſt, when hee acts from an enjoyment of Chriſt? See but what Chriſt ſaith, John 15.1.2. I am the Vine, and ye are the branches. This doth not onelyonly ſhew the choice relation that is betwixt Chriſt and his Spouſe, but alſo ſheweth the ſweet conveyance of life from himſelfe to his Spouſe: for as the branch in a Vine cannot bring forth fruit, but as it receiveth ſappe from the root; neither can a Saint who is made one with Chriſt, bring forth fruit unleſſe he hath in-comes from Chriſt: Therefore he ſaith, (verſe 15.) Without me ye can do nothing. And ſo much of this third thing, They are made fruitfull through the enjoyments of him.

p. 35Fourthly, They looke like him:4. Becauſe they looke like him. Adam begot a Sonne like unto himſelfe: This ſecond Adam who is from Heaven, and therefore Heavenly,1 Cor. 15.45, 47.48.49.1 Cor 15:451 Cor 15:471 Cor 15:481 Cor 15:49 all the Saints that are made one with him, who are involved in him,Eph. 1.4.Eph 1:4 who are made fruitfull by him; they looke like him, 1 Joh. 4.17. As he is, ſo are we in this world. Look, you that have experience of the enjoyments of Chriſt; You I ſay, who are wont to ſit down amongſt the Loves of Chriſt, viewing and beholding the heart of Jeſus: Doe but behold the heart of a Saint, and there is a ſweet ſutableneſſe, or likeneſſe each to other.

If you aske me, From whence cometh this? I tell you it is, becauſe whatſoever is conſidered in the heart of a Saint, as a Saint, it is really one with Chriſt, it really flowes from Chriſt. I told you before, that every beame is like its own Body; So it is here; that Love that is in a ſaint to Chriſt, it is but a Sonne,1 Ioh. 4.9.10.1 John 4:91 John 4:10 it is but a fruit of the Love that is in Chriſt to us: The love that is in a ſaint, is not onelyonly begot by him, but it really flowes from him, as one with him. And what p. 36you may ſay of Love, you may ſay of all that is conſidered in the heart of a ſaint, as a ſaint, Inſomuch that if you ſhould call the love that is in a ſaint to Chriſt, Choice Love; you could neither wrong a ſaint, nor Chriſt in that thing.

Deareſt friends, Behold in this a great wonder, Chriſt in the givings out of himſelfe to us, requires returnes of himſelfe in an acknowledgement of ſo great a priviledge: But behold all the returnes in us to Chriſt, flowes from Chriſt, as the originall Fountaine, and Well-head of all thoſe ſtreames. And ſo much of this fourth thing, They look like him. And now I have done with unfolding the termes of the ſecond Doctrine to you; which was, that Chriſts Church is Chriſts Garden.

Vſe of Information.The firſt Vſe is a Vſe of Information, to informe us of many Truths, which I ſhall draw from the Propoſition or Concluſion; and that ſhall be in drawing ſeverall Conſectaries from the particulars in every terme; OnelyOnly the firſt terme, viz. what I meant by the Church of Chriſt, I have at large handled it already, p. 37and therefore I ſhall ſpeak no more of that at this time.

But I ſhall come to draw Conſectaries from the ſecond and third things.

Firſt, From the ſecond, Why the Church of Chriſt is called a Garden. And I gave you four Reaſons why it may fitly be called a Garden.

Firſt, Becauſe it is incloſed.

Secondly, Becauſe there is more ſpeciall fruit there, then elſe where.

Thirdly, Becauſe there is more care taken of it, and watchfullneſſe over it.

Fourthly, Becauſe Chriſt takes more Content and Delight in it, then elſewhere.

From thence obſerve theſe four Conſectaries.

Firſt, From the firſt thing,Conſect. 1. That Chriſts Church may fitly bee called a Garden, Becauſe it is incloſed; From thence obſerve this Conſectarie, That Chriſts Church is not a ſcattered confuſed, but an incloſed Company; It is the property of idle ſhepherds to let their ſheepe goe ſcattered up and downe, not p. 38knowing them, nor them knowing him: But the Lord Chriſt taketh care to incloſe his Garden within the limits of that Light, Life and Glory that maketh known himſelfe to them, and them to himſelfe;Ioh. 10.14.John 10:14 that whereſoever a Saint is, he is ſtill incloſed by Chriſt; hee is not without the Pale, but hee is ſtill within the borders of the limits of that ſtrong wall, Eſa. 26.5. And therefore wee may ſay here as Chriſt ſaith, Cant. 4.12. A Garden incloſed, is my ſister, my ſpouſe.

What this incloſure is in the fellowſhip of the Saints in any ſence, at this time I ſhall not ſpeak, having ſpoke ſo largely to this before; But this I am ſure of, That Chriſts Church is an incloſed Garden.

Wee might in the way of Vſe of this Conſectarie come a little to parralell the Church of England with the Church of Chriſt; Vſe. And whether that bee an incloſed Garden, or a confuſed wilderneſſe; I leave to you to judge. For looke upon the Church of England as a National Church, ſo conſidered, it is that which rather breeds and bringeth forth that p. 39which oppoſeth and endeavours to deſtroy the Church of Chriſt, the Lillies of Chriſt; then any waies lookes with a face like Chriſt himſelfe.

And what we may ſay of a Nationall Church, we may ſay the ſame of a Parochiall Church: But I ſhall ſay no more of that thing, but only this, That Chriſts Church is an incloſed Garden.

The Second Conſectarie is drawne from the ſecond thing,Conſect. 2. which was this, That the Church of Chriſt may fitly bee called a Garden, becauſe there is more ſpeciall fruit there, then elſe-where; Thence obſerve this Conſectarie, That the fruits in a Saint placed thereby Jeſus Chriſt, They are choice fruits: The higheſt title that Chriſt can give them, he gives to them: There is no excellent ſpices, no wines, no fruits, but Chriſt takes up to expreſſe the glory, and excellency, and beauty of thoſe fruits that grow and live in a Saint; I ſay here (as I ſaid before) There is common fruits in common fields; but your choice fruits are in your Gardens: Men go to refreſh their ſpirits with a ſight of Lillies, and p. 40Roſes, and other choice fruits in encloſed Gardens; Behold if you would looke upon the choice Lillies of Love, The Roſe of Sharan, Looke what is planted and placed in the heart of ſaints; there is the Roſe of Sharan; there dwells the Lilly of the Valleys,Cant. 2.1.Song 2:1 even Chriſt in them:Ioh. 14.17.20.John 14:17John 14:20 And all the fruit of love, thankfullneſſe, or acknowledgement in Praying, or ſpeaking to, or of Jeſus Chriſt, it flowes from Chriſt, as dwelling in them, and therefore muſt needs bee a choice fruit.

Truely it ſads my ſpirit to ſee that in theſe dayes when there is ſo much light, Copper ſhould goe for the pureſt Gold; My meaning is, That common, borrowed Religions ſhould be owned as the Religion that Chriſt himſelfe ownes: But I ſhall not at this time largely expreſſe my ſelfe in this thing; OnelyOnly thus much take notice of, That there is a Religion conſidered onelyonly in reference to Reaſon. A Religion in reference to a Law without, and not a Law and Love within. A Religion in reference to a Letter, when men endeavour by the p. 41ſtrength of Religion to finde out the ſpirit; and there Religion is not produced by beeing found out by the ſpirit it ſelfe; and that cauſeth all the confuſion that is now-a-dayes in the world, for if reaſon goes to trade with law, and letter, it converts both law and letter into no higher glory then into the light of it ſelf; and all the fruit that is in ſuch a mans ſpirit, conſidered in every act of Religion, it is poore, it is beggarly, it is low, it is legall, it is but a Religion in the letter, and not in the ſpirit.

If you aske me, Why I call this a Religion? Quest.

I Anſwer, I call it ſo in reference to man, Anſw. and not to God.

If you aske me what I mean by a Religion in reference to Reaſon, Law, Quest. and Letter?

Anſw. 1 What Religion in referrence to Reaſon is.In a word I Anſwer thus, firſt, For that Religion which is in reference to Reaſon, It is when Reaſon is the higheſt Light that a man enjoyeth, and that Reaſon is put forth as in directing men, ſo in convicting, when men vary from that direction, through the power of p. 42which there is wrought a certaine conformitie to the light of it ſelfe: And this is that which ſome men looke upon as Religion, which is meere Civilitie.

2. What Religion in referrence to a Law without, and not within is.Secondly, for that Religion which is in referrence to a Law without, and not anſwering to a Law and a power of Love within, It is when men have not onelyonly the light of Reaſon, but convictions from the light of a Law, which ſets men at work, not rightly underſtanding this Law without, from the power and ſpirit of a Law within;Rom. 3.2.Rom 3:2 they in conforming to it, to ſeeke good by it, they onelyonly worke in a low legall way, ſeeking life by working, and not to acknowledge life in their working: This is ſuch a Religion that men who live in it, may fall from it. But thoſe Saints who act in Religious acts ſutable to Chriſt, the Law is written in them, that is a Rule for them; and the Law that regulates them in an act, is the Spirit, and Life, and Power of the act; and ſo Chriſt is All in all.

p. 433. What Religion in referrence to a Letter is.Thirdly, For that Religion which is in referrence to a Letter, It is only when men by the ſtrength of Reaſon, trade with the Letter, to finde out the ſpirit; and the Spirit doth not trade with their ſpirits: And the truth is, this kinde of way of eyeing Truth, admits of ſtrange conſtructions that vary from Truth; and that is the cauſe why one man is Legall, and another man ſeemes to be Evangelicall, but it is only in the notion, and not in the power.

If you aske me then, Quest. Wherein is the difference between a Saint, and them?

Anſw. My Anſwer is, That Saints underſtand the Letter from the Spirit;Iohn 14.26.John 14:26 But the other goe about to apprehend the Spirit, onelyonly from the Letter; And in ſo acting they act in a Region below that Divine glory that lives in the minde of the Spirit.Rom. 8.27Rom 8:27 And herein doth the priviledge of the Saints tranſcend the apprehenſion of all men that doe not enjoy it: the ſaints are comprehended in the Spiritualitie of the Letter, while they underſtand the Letter: The Spirit preacheth Divinitie within, and that makes them underſtand p. 44Divinity without. But no man knowes this, but he that doth enjoy it.

What then ſhall wee thinke of thoſe men that ſay, No man can declare the minde of God, but hee that knowes the Originall?

If by the Originall they mean the Originall in the Letter; Wade as farre as you can in that Fountaine, you are but ſtill in the Letter. But if you ſpeak truely of the Originall, I ſay, No man can preach or declare God, till hee knowes the Originall: But then we muſt know what the Originall of the Letter is, It is the Spirit.

If you aske mee, Quest. What is the Originall of the Breathings of the Spirit?

I tell you, Anſw. It is the heart of Jeſus. Therefore hee knowes God, from God: hee knowes Truth from the Originall: And hee that knowes Chriſt, in the enjoyment of Chriſt; hee knowes the Originall, and the Originall knowes him.

If you Object, Object. and ſay, This is but a poore ground for men to dwell upon.

p. 45I Anſwer, Anſvv. I had rather have Gods promiſe to bee my ground, in teaching mee by his Spirit, then my labouring in the Letter to underſtand the Spirit. But I ſhall ſay no more of this, But the Lord teach us from himſelf.

OnelyOnly in the way of Vſe, Vſe Let mee ſpeak a word to you; Many of you ſeem to have Religious actions performed by you, I deſire wee may take notice from what fountaine theſe ſtreames flow: Is Reaſon the deepeſt Fountaine? Is a Law without the Well-head? Is the Letter the higheſt Region? Poore Soule, Thou tradeſt too low, to live like a Saint: I tell thee (though the world ſcoffs at Truth in the Spirituallity) Owne Truth in the Spirit, and thou ſhalt underſtand Truth in the Letter: But wee can never owne Truth in the Spirit, till the Truth in the Spirit ownes us.

But Behold a wonder, The fruits in a ſaint, and acts of Religion here upon the earth, the head of them is as high as Heaven; The Originall of the apprehenſions of ſaints, is as high, as ſpirituall, as glorious as the Heart of p. 46Chriſt. And ſo much of this thing.

OnelyOnly one word of Vſe more from the Conſectarie, Vſe 2 To inform us what to thinke of thoſe men that profeſſe themſelves to be the Garden of Chriſt, and yet bring forth thornes inſtead of Figgs, and Bryars inſtead of Lillies? Vnſavory ſpeeches, Vnſutable carryages doth not become a ſaint: Who! Thou who dwelleſt in the heart of Chriſt, Canſt thou ſinne againſt him? It cannot bee. Truely ſinne is unſutable in any man; but in a ſaint, ſinne lookes out of meaſure ſinfull. And I know, the knowledge of Love within, tyes more then a Lavv without; Let it ſo appeare in all your carriages, yee Sonnes of Love. But I ſay noe more of this thing.

The third Conſectarie ariſeth from the third thing,Conſect. 3. which was this, That the church of Chriſt may fitly be called a garden, becauſe there is more ſpecial care taken of them, and watchfulnes over them, then of other places, as you may ſee Eſa. 27. From thence obſerve this Conſectary, That you that are Chriſts, you are under his ſpecial protection. All in a ſence may p. 47bee ſaid to ſtand by him, and receive good from him: But you in a more eſpeciall manner; His eye is over you; His heart is with you, His thoughts of good runne out for you; there is nothing that doth befall you, that can take you from under the care of Chriſt; All afflictions in words, in actions from the men of the world are ordered by Chriſt, as a potion; in which potion there are the ſweet ingredients of his owne Loves.

This ſhould teach us, Firſt, Vſe 1 To avoid all carnall and corrupt care for our ſelves, caſting all our cares upon him that careth for us, 1 Pet. 5.7. Matth. 6.25. Phil. 4.6.

Truely friends, Care in the uſe of meanes, and not caring for the ſucceſſe, but leaving that to God, takes away the burthen and Labour of all undertakings; ôh how may a Saint live? His life is without Care: I meane not the care in uſe of meanes; but in the ſucceſſe of meanes, which alone belongs to Jeſus Chriſt.

Secondly, Vſe 2 This ſhould teach us not p. 48to feare the ſecret and cunning plottings and contrivings of all wilde Boars and Foxes, who endeavour to undermine and weary the flock of Chriſt; Know this, Chriſts care is for you, his eye is over you,Cant. 8.3.Song 8:3 his Arme of love is under you; he takes care ſo as to undertake for you, to engage with you, ſo as to get the victory (Nay,1 Cor. 15.57.1 Cor 15:57 its got already) for you; therefore wee are ſaid to bee more then Conquerours:Rom. 8.37.Rom 8:37 Oh! What need a Saint fear, who ſtands by a conquering ſtrength, whoſe ſtrength is an eternall Chriſt?

Thirdly, Vſe 3 This ſhould teach us to be reſolute without feare in the way of Chriſt;a King. 6.16. for hee that is with us, is more then they that are againſt us.

Oh friends, Endeavour not to worke out your ſafety by policie neglecting duty, but leave all your ſafety to him who is your life, being reſolute in your duty: What if men oppoſe? If God command, let us go on. What if men contrive? If Chriſt take care, let us not draw back: You are Chriſts Garden, hee watcheth over you night and day; There may ſome Foxes riſe up; but ſee what Chriſt p. 49ſaith, Cant. 2.15. Take us the Foxes, the little Foxes, that ſpoile the Vines, for our Vines have tender grapes. But I ſay no more of that thing.

The fourth Conſectarie is raiſed from the laſt thing wherein Chriſts Church may fitly bee called a Garden;Conſect. 4. which was, That Chriſt takes great delight in it, and content in the injoyment of it: From thence obſerve this Conſectarie, That Chriſts delight, or the delight of Chriſt is in and with the heart of Saints: This ſame is not a new thing, but that which of old was declared concerning Chriſt, Prov. 8.31. Rejoycing in the habitable part of the earth, and my delights were with the ſonnes of men. What Chriſt ſaith of himſelfe before wee were, hee expreſſeth ſeverall times ſince wee are by him brought home to him: Chriſt loves us, and delights ſo to do: Chriſt lives in us, its his content to be there: Chriſt carries out our ſpirits in love to anſwer love: Chriſt delights to ſee the returnes of his own Beames, the fruits of his own love, the effects of his owne power: It is the joy of a Saint to dwell with Chriſt; and p. 50it is no leſſe but the joy and content of Chriſt to live with a ſaint: Where a ſaint is,Iohn 17.22.John 17:22 Chriſt muſt bee, for they are one: Where Chriſt is, the ſaint muſt bee, that they may behold his glory: Chriſt came downe to make out his highnes, through the lowneſſe of the fleſh,… Cor. 8.9. that he might draw us up above the fleſh, into the glory of the ſpirit: This was the work of Chriſt to which he was deſigned by God the Father, and thus to do was his meat and drinke: Hee takes ſuch delight in them, that hee will not, nor cannot with-hold any good from them: what God gives to Chriſt, Chriſt gives to a ſaint, as a fruit of his love, to them in whom his ſoule delights.

The Vſe of this may bee, Vſe 1 Firſt, To refreſh our ſpirits; what greater refreſhment can a ſoule have, then to bee delighted in, by him whom his ſoule loves? Chriſts love tranſcends yours; his delight in you, tranſcends your apprehenſions: Oh that we could alwaies be raviſhed with his loves: Certainly Friends, were we taken up more in this Fountain, we ſhould not bee troubled though the p. 51ſtreames grow dry: What if outward relation faile, and externall accomodations ceaſe? Chriſt lives, and in that hee lives, you ſhall live alſo, Joh. 14.19.

Truely friends, There is more in a pound, then can be in a penny; more in a pearle then can be in both, why then ſhould you be caſt down? Though the creatures frowne, Chriſt ſmiles: Its not much trouble to a woman eſpouſed to a man, though other men withdraw themſelves, if her husbands love continue: Oh that it could be ſo amongſt the Saints.

Secondly, Vſe 2 This ſhould heighten our ſpirits to live at a higher rate then now we doe; VponUpon no lower principles then the loves and delights of Chriſt; And the truth is (friends) we ſhould live more upon Chriſts delighting and loving us, then upon our delighting and loving Chriſt: One is the ſtreame, and the other the Fountaine: One is but the fruit, the other the cauſe; Nay, it is that unchangeable foundation that ſtandeth firme; as well to raiſe us when p. 52wee fall, as to comfort us when wee ſtand.

Thirdly, Vſe 3 If Chriſt delight in us, It is but reaſon we ſhould delight in him; Chriſt in the givings out of his love to his ſpouſe, calls for love; It is all Chriſt calls for; and the truth is, it is but the fruit of his owne Vine; Deny him not his owne: Did Chriſt become low to make us high? or did he appeare in the lowneſſe of the fleſh to make out the heighth and glory of the ſpirit, that through that highneſſe wee might bee made high?

Oh you that are thus made high by him, My deſire is, That you would willingly bee made low for him: Mee thinks the ſtill ſtreames of Chriſts ſmiles ſhould carry us cheerefully through the worlds frownes. But I ſhall ſay no more of this Vſe, nor of this Conſectarie.

The other Conſectaries do ariſe from the third particular, and that was, How Chriſts Church appeares to bee Chriſts Garden: And that appeares from theſe foure Conſiderations,

p. 53Firſt, It is planted by him.Conſect. 1.

Secondly, It is incloſed in him.

Thirdly, It is made fruitfull through the enjoyments of him.

Fourthly, It lookes like him.

Firſt, It is planted by him: From thence obſerve this Conſectarie, That Chriſts Church is Chriſts plant. And that this is a truth I have proved already. But the Vſes that we are to make of this truth, are theſe,

Firſt, Vſe 1 What ſhall we thinke of thoſe that goe to plant Churches, and not by Chriſt, but rather by the power of a Civil Law; which Lawes admits of alteration, and therefore ſo often as they are altered the Church muſt bee new planted. And ſecondly, They are onelyonly lawes that can reach the fleſh, and not the ſpirit; therefore not fit to plant a ſpirituall plant, as a choice piece for Jeſus Chriſt. Therefore let all ſuch (as endeavour thus to do) take heed what they doe; for in their going about thus to reſemble Chriſt, they will make themſelves obnoxious to men, and to Chriſt; and expoſe themſelves to the exerciſe of p. 54the Kingly power of Chriſt; whoſe office alone it is to plant his Chruch.

In the ſecond place, Vſe 2 This teacheth us the folly of thoſe men that goe about to pull up Chriſts plants; Let us conſider what they doe, firſt They goe about that which is impoſsible to be done; for can any diſanull or make void the worke of Chriſt? It is impoſſible: Therefore in ſo doing they will (in the cloſe) render themſelves not wiſe, but fooles. Beſides, In theſe their actings they act againſt Chriſt, in going about to unplant Chriſts plants: And when the Lord ſaith,Pſal. 105.15.Ps 105:15 Touch not mine annointed; this is alſo intended, as well as immediate oppoſitions againſt Chriſt; for a ſaint is Gods annointed as well as Chriſt.2 Cor. 1.21.2 Cor 1:21

In the third place, Vſe 3 This ſhould comfort all the ſaints: It is impoſſible for that tree to be made barren which Chriſt planteth, eſpecially which hee planteth by the rivers of water: You are planted in the heart of Chriſt, and thoſe ſweet ſtreames of eternall glory that runs forth from God to us through Chriſt, are the watering ſtreams: And what if the ſon p. 55of perſecution without looks upon you? the Sonne of righteouſneſſe lives in you,Malec. 4.2. which brings healings for you. But I ſhall ſay no more of this thing.

The next Conſectarie doth ariſe from the ſecond thing,Conſect. 2. VVhy the Church of Chriſt is called Chriſts Garden; which was, Becauſe they are incloſed in him. From thence obſerve this Conſectarie, That it is the priviledge of the Saints not onelyonly to be of, but actually and really to live in Jeſus Chriſt. This I have ſpoken largely of already. But that which we may learne from this, is,

Firſt To teach us what the reaſon is, Vſe 1 why few men underſtand the life of a Saint, It is, Becauſe they goe to underſtand it where it is not: Every thing is underſtood rightly when it is underſtood in that Element where it lives: It is impoſſible for men that live below Chriſt, to underſtand the glory of that life that ſaints enjoy in Chriſt: It is high, it is glorious, it is full of miſterious wonders: their life is in Chriſt, their life is very Chriſt;Iohn 14.6.John 14:6 their life is cauſed by Chriſt, their life is hid with God in Chriſt:Col. 3.3.Col 3:3 All this ſheweth that it p. 56is a high and glorious miſtery: Therefore this ſhould teach you not to wonder though men ſpeak ſo darkely of it, and have ſo little affection to it: It cannot be that the Earthly, as Earthly, ſhould owne the Heavenly: It cannot bee that thoſe that are in the fleſh, as in the fleſh, ſhould owne the ſpirit: But when I ſpeak thus of the fleſh, I doe not onelyonly meane that which men commonly call the fleſh; but that which the Apoſtle intendeth by fleſh, when he ſaith, We knew Christ after the fleſh, but now know wee him ſo no more.… Cor. 5.16.

Now (Deareſt friends) VVhat need you care or be troubled though they that are after the fleſh, perſecute you that are after the ſpirit? See what the Apoſtle ſaith, Gal. 4.29. For as then he that was after the fleſh perſecuted him that was after the Spirit, even ſo it is now. But I ſhall ſay no more of that thing, but only this, In the midſt of all trouble conſider that you are wrapt up above all trouble, in the incloſure of him who is your life.

The third Conſectary doth ariſe from the third particular,Conſect. 3. why the Church of p. 57Chriſt is called Chriſts Garden, which was, becauſe they bring forth fruit through the enjoyments of him. From whence obſerve this Conſectary, That in-comes from Chriſt, is the cauſe of our bringing forth fruit to Chriſt; Every effect is produced by a cauſe ſutable to it ſelfe; All our loves, longings, deſirings and gaſpings after Jeſus Chriſt, is not a Cauſe, but a fruit of Chriſt as the onelyonly cauſe.

The Vſe of this is, Vſe 1 Firſt (Deare friends) Look not upon your deſires, and your loves, as cauſing Chriſt to come into your ſpirits; but as that which flowes from Chriſt, being already in you.

And therefore what ſhall wee think of thoſe men who without Chriſt, ſeeke in their prayings, lovings and longings, to gaine a Chriſt? Deare Soule know, Chriſt is taken with nothing, but what lookes like himſelfe; and nothing lookes like him, but what is produced by him.

Secondly, Vſe 2 This ſhould alſo teach us to owne things as Chriſt ownes them: He ownes that love, longing and deſire p. 58in us, that flowes from himſelfe; And ſo ought wee.

Thirdly, Vſe 3 This ſhould teach us to give Chriſt the glory,Ioh. 15.4.John 15:4 as of our priviledges in him, ſo alſo of all the duty wee performe to him,Gal. 5.22.Gal 5:22 beeing but fruits of in-comes from him.

Fourthly, Vſe 4 This informes us what a priviledge it is to performe duties to Chriſt, when as they flow from an enjoyment of Chriſt:Eph. 1.5, 6.Eph 1:5Eph 1:6 firſt There is a certaine acceptance with him, for he cannot chuſe but love, and like the returnes of his owne love. Beſides it is a priviledge in this, That we are not to carry the power of duty,Luke 4.32.36.Luke 4:32Luke 4:36 but the power of duty carries us to it ſelfe; How eaſie muſt that command be when the party commanding, is the party performing? By this not onelyonly you, but all may ſee how ſweetly, how Evangelically, how heavenly thoſe Soules act, that act from an enjoyment of Chriſt:Eph. 1.19, 3.20.Eph 1:19Eph 1:3Eph 1:20 they doe not only act to, but in the power of Chriſt; they doe not only act to heaven, but from the power of heaven.

In the laſt place, Vſe 5 This may inform us, p. 59when the time is of a ſaints fruitfullneſſe, and of a ſaints barrenneſſe: If Chriſt with-hold his diſplayings of love, life, and glory in us, ſo farre there is a ceſſation of heavenly actings by us; and this is a Saints barren time. And when Chriſt is pleaſed to bring downe the diſcoveries of the hidden myſteries of Divine glory, to raiſe up a poore ſpirit into the glory of it ſelfe, It no ſooner ſees, but it doth conceive; it no ſooner lookes, but it preſently loves; and as it loves, ſo it longs for a perfection of enjoyment of the thing beloved. But I ſay no more of this Vſe, nor of this Conſectarie.

The laſt Conſectarie doth ariſe from the laſt thing,Conſect. 4. Why the Church of Chriſt is called Chriſts Garden; which was, Becauſe they looke like him. From thence obſerve this Conſectarie, That a ſaint as a ſaint, as he is of,1 Ioh. 4.17.1 John 4:17 ſo alſo he looks like Jeſus Chriſt. VVould you ſee the face (not of the earthly Adam, but) of him that is from heaven? VVould you ſee his heart? VVould you ſee the glorious earnings of the eternall bowells of love and ſweetneſſe? You may read this p. 60in the heart of a ſaint, who is ſprinckled, enriched, and garniſhed with theſe ſweet beames of theſe Divine loves, even the heart of Jeſus.

The Vſe of this may be, Vſe 1 firſt To ſhew us the ſtrange conceit of ſome men, who ſay they love the heart of Chriſt, and yet love not the ſpirit of ſaints; Poor ſoule, thou mayeſt love the heart of Chriſt in the fleſh,… Cor. 3.26. but not in the ſpirit: if thou doſt not love the ſpirit of ſaints: God gave downe the highneſſe of his glory,… Ioh. 4.7.8.John 4:7John 4:8 and the miſtery of his love in the comming of Chriſt to us: the image and likeneſſe of his glory was given to the ſaints by the commings in of Chriſt in them: You may read the firſt Adam in the heart of every carnall man; you may read alſo the ſecond Adam in the heart of the ſpirituall man: VVaſt thou ever wrapt up into thoſe hidden treaſures, I mean the Boſome of Chriſt? Didſt thou there read his Name and Nature? Look and behold, Is not the like in a ſaint? How can you ſleight, condemne, and judge him that loves, and lookes like Chriſt?

The ſecond Vſe of this, Vſe 2 is to ſaints, Is p. 61it of you I ſpeake, that looke like Chriſt? As your heart doth repreſent Chriſt ſpiritually in the ſpirit,Phil. 1.27.Phil 1:27 1 Pet. 1.15.2.11.1 Pet 1:151 Pet 1:21 Pet 1:11ſo let your actions preſent Chriſt glorious and lovely ourwardly amongſt men.

It is the duty of ſaints not to cover but uncover Chriſt in all their performances; and had I time, I might tell you what the Apoſtle meaneth, when he ſaith, A man ſhould not pray with his head covered: 1 Cor. 11.4.1 Cor 11:4But I ſhall ſay no more, but (as he ſaith) The head of every man is Ieſus Chriſt; verſ. 3.and therefore not onelyonly in your Praying, but in your practiſing Cover not, but uncover the glory of Chriſt, by a ſaint-like walking amongſt men. But I ſhall ſay no more of this Conſectarie.

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

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

p. 62But to name the Concluſions to you, Let us read the words againe, Thou that dwellest in the Gardens the Companions hearken to thy voice: Cauſe me to heare it.

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

Secondly, A ſweet deſire or thirſting.

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

Firſt the party acknowledging.

Secondly, The matter acknowledged.

Thirdly, The manner of the acknowledgment.

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

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

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

That Chriſt in a ſpeciall manner dwelleth with his own. Or thus,1 Cor 16.16.1 Cor 16:16Iohn 14.23John 14:23

Chriſts reſidence is in his Church.

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

Firſt, Doct. 1 That thoſe that are called home by Chriſt, they are called into a friendly and familiar acquaintanee with Chriſt.Ioh. 15.14.15.John 15:14John 15:15

Secondly, That it is as the propertie, Doct. 2 ſo the priviledge of the friends of Chriſt to hearken to Chriſt.Ioh. 10.3.John 10:3

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

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

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

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

That it is the propertie of a ſoule that knowes Chriſt, Doct. to long for him.Pſal. 9.10.Ps 9:10

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

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

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

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

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

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

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

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

And ſeeing our time is ſhort, and oppoſitions encreaſe,1 Cor. 7.29.1 Cor 7:29 wee not knowing p. 66how ſoone wee may bee called to ſuffer for Truth; I ſhall therefore leave you all to Truth;Iohn 14.6.65.5.John 14:6John 14:65John 14:5 Deſiring that Truth may dwell in you, and you in Truth; ſo that in all things, Truth may be honoured by you, may be own'd and not denyed in any action done by you.

FINIS.