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DEarest friends, that which I purpose to speake this morning very briefly, that I may give way to our Brother that is to speak also, shall be out of the 28. Prov. part of the 1 ver.
DEarest Friends, that which I purpose to speak this morning very briefly, that I may give Way to our Brother that is to speak also, shall be out of the 28. Curae part of the 1 ver.
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But the righteous are as bold as a Lyon. But the righteous Are as bold as a lion.
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It will be necessary that wee read the foregoing words in regard of this word But, having some reference to some what said before the wicked flee when none pursueth,
It will be necessary that we read the foregoing words in regard of this word But, having Some Referente to Some what said before the wicked flee when none pursueth,
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but the righteous are as bold as a Lion; but the righteous Are as bold as a lion;
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most of the sentences in this book of the Prov. are without any dependence, but are intire speeches, having their full sence in themselves;
most of the sentences in this book of the Curae Are without any dependence, but Are entire Speeches, having their full sense in themselves;
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but here we have 2 sentences in one verse, one explaining and setting out the other, two affirmative Propositions in opposition one to another;
but Here we have 2 sentences in one verse, one explaining and setting out the other, two affirmative Propositions in opposition one to Another;
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whatsoever can be spoken of a wicked man and one that lives from God, without God, the contrary in opposition may truly and properly be said of a godly man, here called a righteous man, because he lives in God, lives with God, he acts by the power of God, he lives in another Region, hath a contrary life, he is elemented in Divine loves, partakes of the Divine nature, and lives in the divine glory.
whatsoever can be spoken of a wicked man and one that lives from God, without God, the contrary in opposition may truly and properly be said of a godly man, Here called a righteous man, Because he lives in God, lives with God, he acts by the power of God, he lives in Another Region, hath a contrary life, he is elemented in Divine loves, partakes of the Divine nature, and lives in the divine glory.
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These words we have now read, they are an affirmation of a saints priviledge, and of a Saints property;
These words we have now read, they Are an affirmation of a Saints privilege, and of a Saints property;
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All soules which are brought home to God, that live with God, this is their priviledge, they are made righteous by God;
All Souls which Are brought home to God, that live with God, this is their privilege, they Are made righteous by God;
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made righteous by Justification, a righteousnes held out to them: and also made righteous by the glory and righteousnesse of God in them;
made righteous by Justification, a righteousness held out to them: and also made righteous by the glory and righteousness of God in them;
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and such a man cannot chuse but bee bold for such a God;
and such a man cannot choose but be bold for such a God;
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And not only bold in opposition to wicked men, because they flee when none pursueth, and feare where no feare is;
And not only bold in opposition to wicked men, Because they flee when none pursueth, and Fear where no Fear is;
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but the highest resemblance of the highest creature, is too low to set out what such a mans boldnesse is in God and for God,
but the highest resemblance of the highest creature, is too low to Set out what such a men boldness is in God and for God,
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and therefore you see the Holy Ghost makes use of the choyfest of all the creatures for courage and boldnesse, to set out the temper of a saint,
and Therefore you see the Holy Ghost makes use of the choyfest of all the creatures for courage and boldness, to Set out the temper of a saint,
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when he lives in God and God in him;
when he lives in God and God in him;
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nay the highest and most raised sublimity in the creature is too low to set out the lowest acts of a saints spirit.
nay the highest and most raised sublimity in the creature is too low to Set out the lowest acts of a Saints Spirit.
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I may draw one point from the former words, of wicked mens feare, because it leads to unfold the other points concerning a righteous mans boldnesse.
I may draw one point from the former words, of wicked men's Fear, Because it leads to unfold the other points Concerning a righteous men boldness.
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The wicked flees when none pursueth. The wicked flees when none pursueth.
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The Doctrine, That man that lives without God, although made by God, he is so far a man of feare and not of faith.
The Doctrine, That man that lives without God, although made by God, he is so Far a man of Fear and not of faith.
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But I shall let that goe, and come to the words intended;
But I shall let that go, and come to the words intended;
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There is not onely a difference in the spirits of wicked and righteous men, but a direct opposition;
There is not only a difference in the spirits of wicked and righteous men, but a Direct opposition;
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the one acts all together downe-ward to the earth, to self, to carnall, low, and base ends;
the one acts all together downward to the earth, to self, to carnal, low, and base ends;
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the other acts all-together upward to God, to heaven, to self denyall, to high and pure ends.
the other acts altogether upward to God, to heaven, to self denial, to high and pure ends.
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First observe, That the people of God are a righteous people.
First observe, That the people of God Are a righteous people.
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They are righteous, not only in regard of Justification, that is a righteousnesse held forth and made out to us:
They Are righteous, not only in regard of Justification, that is a righteousness held forth and made out to us:
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but also in regard of that you call sanctification, that is, a righteousnesse revealed in us;
but also in regard of that you call sanctification, that is, a righteousness revealed in us;
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and this is peculiarly a saints priviledge; He not onely lives under life, but he lives in life, is life it selfe:
and this is peculiarly a Saints privilege; He not only lives under life, but he lives in life, is life it self:
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I confesse it is a great and precious priviledge to live under life, to have and use Ordinances;
I confess it is a great and precious privilege to live under life, to have and use Ordinances;
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but to have them and not live by them, nay, to have them and not to haue lives above them, this is below a saints priviledge;
but to have them and not live by them, nay, to have them and not to have lives above them, this is below a Saints privilege;
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the world hath thus much priviledge;
the world hath thus much privilege;
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But the saints they use not onely the Ordinances, but they are a meanes to put them into life;
But the Saints they use not only the Ordinances, but they Are a means to put them into life;
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to make them one with life, they know what the Anoninting is, what the unction of the Father is.
to make them one with life, they know what the Anoninting is, what the unction of the Father is.
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But now if you aske me what is mēant by a righteous man? Ans. Some take it to be meant of Christ himselfe.
But now if you ask me what is menant by a righteous man? Ans. some take it to be meant of christ himself.
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The righteous are as bold as a Lyon, that is, (say they) Christ,The righteous Are as bold as a lion, that is, (say they) christ,
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for he onely is righteous, and not any man, therefore he is cald the Lyon of the tribe of Judah.
for he only is righteous, and not any man, Therefore he is called the lion of the tribe of Judah.
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But my light sayes, this a discription of a saints spirit, for there is nothing can be said of Christ, But my Light Says, this a description of a Saints Spirit, for there is nothing can be said of christ,
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but may all so be said of Saints, as saints;
but may all so be said of Saints, as Saints;
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for he lives in the same life with Christ, in the same region, in the same glory;
for he lives in the same life with christ, in the same region, in the same glory;
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nay he lives in the same Soveraignty and authority;
nay he lives in the same Sovereignty and Authority;
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is Christ a sonne and heire of his fathers glory? So are all Saints, they partake of the same sonship, the same inheritance;
is christ a son and heir of his Father's glory? So Are all Saints, they partake of the same sonship, the same inheritance;
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is Christ a King? so are the Saints, partakers of the same Kingship.
is christ a King? so Are the Saints, partakers of the same Kingship.
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Hath he put downe all rule and all authority and subjected all his enemies under his feer? so have the Saints,
Hath he put down all Rule and all Authority and subjected all his enemies under his Fear? so have the Saints,
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so farre as they live with and in Christ; they set their foot upon all their lusts, upon all the world:
so Far as they live with and in christ; they Set their foot upon all their Lustiest, upon all the world:
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they are conquerers over Death and Hell, they have set their foot upon the very neck of Sathan.
they Are conquerors over Death and Hell, they have Set their foot upon the very neck of Sathan.
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I know beloved there be degrees to this life, there is a dying before we come to this life;
I know Beloved there be Degrees to this life, there is a dying before we come to this life;
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but this is certaine, as a Saint comes up to this life, so he puts downe Principalities,
but this is certain, as a Saint comes up to this life, so he puts down Principalities,
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and Powers, when he lives as a saint he puts downe all rule and all authority that before he was subjected to and captivated under.
and Powers, when he lives as a saint he puts down all Rule and all Authority that before he was subjected to and captivated under.
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And the very matter of Christs glory, the same for nature and kind, though not for degrees in this life, is a Saints portion.
And the very matter of Christ glory, the same for nature and kind, though not for Degrees in this life, is a Saints portion.
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The 2. Observation these words hold forth, is from this expression of boldness, the righteous are bold. Doct. That the people of God are a bold people, full of courage.
The 2. Observation these words hold forth, is from this expression of boldness, the righteous Are bold. Doct. That the people of God Are a bold people, full of courage.
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The 3, Doctrine, Men and women must of necessity be made righteous by Christ, before they can be bold and conragious for Christ.
The 3, Doctrine, Men and women must of necessity be made righteous by christ, before they can be bold and conragious for christ.
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All other boldnesse is a false deceiving boldnesse, except it proceed from hence;
All other boldness is a false deceiving boldness, except it proceed from hence;
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in that we are freed, set at liberty, made righteous by Christ, many are bold tis true;
in that we Are freed, Set At liberty, made righteous by christ, many Are bold this true;
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but tis no true boldnesse, tis a presumptuous boldnesse:
but this no true boldness, this a presumptuous boldness:
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there is a naturall boldnesse, and there is a legall boldnesse, and there is a pharisaicall boldnesse, boldnesse of divers kinds;
there is a natural boldness, and there is a Legal boldness, and there is a pharisaical boldness, boldness of diverse Kinds;
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but this true reall, unconquerable, undeceaveable boldnesse, is only to be had and injoyed in the life of Christ, being made righteous by him, not only by a righteousnesse made out to us,
but this true real, unconquerable, undeceaveable boldness, is only to be had and enjoyed in the life of christ, being made righteous by him, not only by a righteousness made out to us,
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but by a righteousnesse revealed in us. The next Observation is from the resemblance here used.
but by a righteousness revealed in us. The next Observation is from the resemblance Here used.
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The righteous are as bold as a Lyon. The righteous Are as bold as a lion.
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Tis a comparison taken from the highest, and choysest of all Creatures for undaunted boldnesse and courage, in that hee fears no creature, nothing can turne him out of his way;
This a comparison taken from the highest, and Choicest of all Creatures for undaunted boldness and courage, in that he fears no creature, nothing can turn him out of his Way;
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the holy Ghost upon every occasion when he would set out the property and priviledges of Saints, he still chuses the choysest of all the creatures to set it out by;
the holy Ghost upon every occasion when he would Set out the property and privileges of Saints, he still chooses the Choicest of all the creatures to Set it out by;
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to set out of what a high, choise and raised spirit a Saint is off, as he is a Saint:
to Set out of what a high, choice and raised Spirit a Saint is off, as he is a Saint:
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the high frame of a Saints spirit that lives with Christ, is not to be set out by the choisest of all the creatures,
the high frame of a Saints Spirit that lives with christ, is not to be Set out by the Choicest of all the creatures,
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and that may be next the point.
and that may be next the point.
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Doctrine, That the highest of creatures is too low to declare the glory of a Saints spirit.
Doctrine, That the highest of creatures is too low to declare the glory of a Saints Spirit.
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Tis impossible by the choisest of all creatures, & by the perfection of all creatures, to make it out to men in the full glory, beawty & excellency thereof;
This impossible by the Choicest of all creatures, & by the perfection of all creatures, to make it out to men in the full glory, beauty & excellency thereof;
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He that injoyes it knowes it best, but he is not able to comprehend it; for he is comprehended by it.
He that enjoys it knows it best, but he is not able to comprehend it; for he is comprehended by it.
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And therefore he himself is not able to make it out to the full, but is swallowed up by it.
And Therefore he himself is not able to make it out to the full, but is swallowed up by it.
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These pointes the words hold forth to us;
These points the words hold forth to us;
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but I shall not handle them severally, but we will rather chuse to gather the full sence of them all in one conclusion, viz.
but I shall not handle them severally, but we will rather choose to gather the full sense of them all in one conclusion, viz.
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That Soules made righteous by God are in the injoyment of God transcen dently bold. That Souls made righteous by God Are in the enjoyment of God transcend dently bold.
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Here are 3 conclusions in one. 1. Here is Saints are made righteous. 2. Saints thus made righteous they are bold. 3. They are transcendently bold.
Here Are 3 conclusions in one. 1. Here is Saints Are made righteous. 2. Saints thus made righteous they Are bold. 3. They Are transcendently bold.
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For the opening this point, we must open all the words. 1. To be made righteous what it is.
For the opening this point, we must open all the words. 1. To be made righteous what it is.
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We shall not now speake how we are made righteous by justification, as righteousnesse is purchased for us, and held out to us.
We shall not now speak how we Are made righteous by justification, as righteousness is purchased for us, and held out to us.
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Because I conceive the words intend a man in the other sense;
Because I conceive the words intend a man in the other sense;
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a man made righteous, by revealing of righteousnesse in us, in that we are made one with the life and glory of Christ:
a man made righteous, by revealing of righteousness in us, in that we Are made one with the life and glory of christ:
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we speak now of a righteous spirit, a freed spirit, a spirit made one with Christ, a spirit overcome in the enjoyment of Christs spirit, a spirit wrapt up, overwhelmed by the sweet inflowings and comings in of the glory of Christ:
we speak now of a righteous Spirit, a freed Spirit, a Spirit made one with christ, a Spirit overcome in the enjoyment of Christ Spirit, a Spirit wrapped up, overwhelmed by the sweet inflowings and comings in of the glory of christ:
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a spirit wherein Christ sits in glory and displayes his loves to the soule, so that by the very coming in and injoyment of Christ, they are made one with Christ, transformed into the very nature and glory of Christ.
a Spirit wherein christ sits in glory and displays his loves to the soul, so that by the very coming in and enjoyment of christ, they Are made one with christ, transformed into the very nature and glory of christ.
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So that all selfe and the very forme of the old creature is annihilated, and all turned into Christ;
So that all self and the very Form of the old creature is annihilated, and all turned into christ;
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Hee is removed from his former center, his owne bottom;
He is removed from his former centre, his own bottom;
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there is a new ingrafting and being carried up into Christ, so that he is transformed into the hidden, divine, superexcellent glory and riches and life of Christ:
there is a new engrafting and being carried up into christ, so that he is transformed into the hidden, divine, superexcellent glory and riches and life of christ:
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so as he is (as I may say) christed with Christ, made glory with the very glory of God and Christ,
so as he is (as I may say) christed with christ, made glory with the very glory of God and christ,
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so that this they not onely know in their understandings, but have, feel, and enjoy it,
so that this they not only know in their understandings, but have, feel, and enjoy it,
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and it works in them a life, and fruit sutable to this glory and transformation.
and it works in them a life, and fruit suitable to this glory and transformation.
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Those that lie in the heart of Christ, that have found themselves transplanted from themselves, transformed into Christ, by Christ, they finde their heart transformd with loves & ravishments towards him, to him,
Those that lie in the heart of christ, that have found themselves transplanted from themselves, transformed into christ, by christ, they find their heart transformed with loves & ravishments towards him, to him,
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and none else, but as they see them, and enjoy them in him, and him in them;
and none Else, but as they see them, and enjoy them in him, and him in them;
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there are intercourses & returnes of love to each other.
there Are intercourses & returns of love to each other.
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This is not the righteousnesse of Justification, when Christ holds out a righteousnesse purchased for thee,
This is not the righteousness of Justification, when christ holds out a righteousness purchased for thee,
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and thou by faith laying hold on it for the acceptation of thy person; but this is Christ himselfe;
and thou by faith laying hold on it for the acceptation of thy person; but this is christ himself;
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his hand taking hold of thee, bringing thee over from thy selfe into himself, and transacting thee into himselfe,
his hand taking hold of thee, bringing thee over from thy self into himself, and transacting thee into himself,
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and this is that that causes interchanges of loves, so that Christ in loving thee, he loves himself;
and this is that that Causes interchanges of loves, so that christ in loving thee, he loves himself;
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and thou in loving him lovest thy selfe, in one and the same act;
and thou in loving him Lovest thy self, in one and the same act;
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and in all your acts Christ acts, and in all Christ acts within you, you act;
and in all your acts christ acts, and in all christ acts within you, you act;
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so soone as ever you are brought over into these injoyments, you are swallowed up in Christ,
so soon as ever you Are brought over into these enjoyments, you Are swallowed up in christ,
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and in your lowest acts Christ acts as well as in your highest; in the very lowest estate, you may have the highest injoyments:
and in your lowest acts christ acts as well as in your highest; in the very lowest estate, you may have the highest enjoyments:
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that when you are trampled on by the world, when your enimies think they have got the day and have their will of you,
that when you Are trampled on by the world, when your enemies think they have god the day and have their will of you,
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then may you have such sweet injoyments of Christ, that in this regard you may rejoyce and be exceeding glad when you enter into divers temptations;
then may you have such sweet enjoyments of christ, that in this regard you may rejoice and be exceeding glad when you enter into diverse temptations;
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when the world and persecutors thinke they have taken from you all your comfort, and bereft you of all your life, when the world and persecutors think they have taken from you all your Comfort, and bereft you of all your life,
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then may you be more then conquerers, injoying a life hidden from them;
then may you be more then conquerors, enjoying a life hidden from them;
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that when they think you are captived, they themselves are captived, and you the conquerers, as deceivers, and yet true (sayes the Apostle) as unknowne; yet well knowne; as sorrowfull;
that when they think you Are captived, they themselves Are captived, and you the conquerors, as deceivers, and yet true (Says the Apostle) as unknown; yet well known; as sorrowful;
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yet alway rejoycing; as poore, yet making many rich: as having nothing and yet possessing all things: yet always rejoicing; as poor, yet making many rich: as having nothing and yet possessing all things:
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you are dead to the world, but your life is hid with Christ in God; you Are dead to the world, but your life is hid with christ in God;
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by this you may take a sight and small tast of what is meant by a righteous man in this place, the righteous are as bold as a Lyon.
by this you may take a sighed and small taste of what is meant by a righteous man in this place, the righteous Are as bold as a lion.
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Secondly, what is meant by this word bold;
Secondly, what is meant by this word bold;
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truly friends I must confesse I have been along time mistaken what this bold spirit in a saint was;
truly Friends I must confess I have been along time mistaken what this bold Spirit in a saint was;
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I tooke it to be this, and that, and mistaken in all;
I took it to be this, and that, and mistaken in all;
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time was when I had a naturall boldnesse which many men have, which is borne with them, being of a resolute bold hardy temper of spirit;
time was when I had a natural boldness which many men have, which is born with them, being of a resolute bold hardy temper of Spirit;
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yet this was discovered to me to be but nature; and many a wicked man is possessed thereof:
yet this was discovered to me to be but nature; and many a wicked man is possessed thereof:
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then afterward I came to be a civill man;
then afterwards I Come to be a civil man;
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then in that I paid every man his owne, and lived uprightly to menward, so that no man could taxe me of doeing any man wrong; herein I grew bold;
then in that I paid every man his own, and lived uprightly to menward, so that no man could Tax me of doing any man wrong; herein I grew bold;
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But this also was discovered to be but civill boldnesse, and upon false grounds.
But this also was discovered to be but civil boldness, and upon false grounds.
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Then I came to Legall boldnesse, attaining to such a degree of obedience to the Law, that I thought my selfe all most blamelesse,
Then I Come to Legal boldness, attaining to such a degree of Obedience to the Law, that I Thought my self all most blameless,
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and herein I grew bold indeed, and I thought it was true boldnesse:
and herein I grew bold indeed, and I Thought it was true boldness:
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but it was discovered this was not the true boldness neither, and there is many other kinds of boldnes;
but it was discovered this was not the true boldness neither, and there is many other Kinds of boldness;
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there is a sinfull boldnesse, men being ignorant of themselves, and what sinne is, and what God is;
there is a sinful boldness, men being ignorant of themselves, and what sin is, and what God is;
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they are bold to sinne, and sinne with a high hand daringly, with brazen faces.
they Are bold to sin, and sin with a high hand daringly, with brazen faces.
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So also there is a pharisaicall boldnesse, when men are bold because of their externall conformity to the Law,
So also there is a pharisaical boldness, when men Are bold Because of their external conformity to the Law,
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and externall submitting to Ordinances, because they are in a right Gospell way, because they are of a fellowship where they injoy pure Ordinances;
and external submitting to Ordinances, Because they Are in a right Gospel Way, Because they Are of a fellowship where they enjoy pure Ordinances;
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And am not I (say they) as good as you, what doe you more then I? I doe not speake this that you should neglect Ordinances,
And am not I (say they) as good as you, what do you more then I? I do not speak this that you should neglect Ordinances,
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and forsake fellowship, for I know the High God may be injoyed in a low Ordinance;
and forsake fellowship, for I know the High God may be enjoyed in a low Ordinance;
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And you ought also to hold forth God in Ordinances to others, to men of the World, and Saints below you;
And you ought also to hold forth God in Ordinances to Others, to men of the World, and Saints below you;
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though you injoy that which is farre above all Ordinances, even the reall and lovely presence of the Lord Christ in himselfe.
though you enjoy that which is Far above all Ordinances, even the real and lovely presence of the Lord christ in himself.
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Many men because they injoy Ordinances in puritie, and hold forth a great Profession, they gather hence a great boldnesse,
Many men Because they enjoy Ordinances in purity, and hold forth a great Profession, they gather hence a great boldness,
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and looke bigg upon themselves, and think who may walke more bigg, bold, and confident then they (what, they not Saints? who is a saint then?) I that have gon thus sarre,
and look big upon themselves, and think who may walk more big, bold, and confident then they (what, they not Saints? who is a saint then?) I that have gone thus sarre,
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and tied my self constant to duty, what not I of thus long standing? But beloved, none of all these is the true boldnesse;
and tied my self constant to duty, what not I of thus long standing? But Beloved, none of all these is the true boldness;
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a Saints boldnesse is from other principles, of a more noble and higher frame; His boldnesle is, because he lives with, and injoyes the highest God:
a Saints boldness is from other principles, of a more noble and higher frame; His boldnesle is, Because he lives with, and enjoys the highest God:
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In that they are gotten above all the world. Things below are too base for their spirits;
In that they Are got above all the world. Things below Are too base for their spirits;
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they count it gain to lose themselves: the other count it gain to gaine themselves;
they count it gain to loose themselves: the other count it gain to gain themselves;
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And hence it is, because they see themselves gottē above all things, they live undaunted noble lives;
And hence it is, Because they see themselves got above all things, they live undaunted noble lives;
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They live in the upper Regions where Christ lives, above all things inferior to himself.
They live in the upper Regions where christ lives, above all things inferior to himself.
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They are so much drawne into Christ, that they cannot much minde these things below, they are not much troubled how they ebb or flow, because they are aloft;
They Are so much drawn into christ, that they cannot much mind these things below, they Are not much troubled how they ebb or flow, Because they Are aloft;
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They are not tumbled to and fro, as they in their Tides tumble too and againe;
They Are not tumbled to and from, as they in their Tides tumble too and again;
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They are fild with noble bloud, divine bloud;
They Are filled with noble blood, divine blood;
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the Spirit and Glory of Christ and God, rests upon them, and runs in all their veines.
the Spirit and Glory of christ and God, rests upon them, and runs in all their Veins.
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Beloved, what can that man feare, that is thus transacted, transplanted, united to God, drawne up into God, in whom all selfe,
beloved, what can that man Fear, that is thus transacted, transplanted, united to God, drawn up into God, in whom all self,
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and flesh, and carnall ends, is perished, dead and buried, and he made a new man in Christ, rissen in,
and Flesh, and carnal ends, is perished, dead and buried, and he made a new man in christ, rissen in,
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and with Christ? Here is the man is here spoken of; Here is the boldnesse of a Saint:
and with christ? Here is the man is Here spoken of; Here is the boldness of a Saint:
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No marvell all the world, nor all the fluctuation of and in the world, cannot disturbe this mans Spirit;
No marvel all the world, nor all the fluctuation of and in the world, cannot disturb this men Spirit;
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for he is above all, aloft, he is in the bosome of Christ;
for he is above all, aloft, he is in the bosom of christ;
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Oh dearest friends, this life is a hidden thing, and you that injoy it know it, and none else;
O dearest Friends, this life is a hidden thing, and you that enjoy it know it, and none Else;
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I know your experiences of this life, farre exceed what ever my tongue can expresse;
I know your experiences of this life, Far exceed what ever my tongue can express;
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when men have imprisoned you, and thinke they have overcome you, then are you most at liberty;
when men have imprisoned you, and think they have overcome you, then Are you most At liberty;
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When they have brought you to poverty, then have they most in richt you; when ye die, ye live;
When they have brought you to poverty, then have they most in riched you; when you die, you live;
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when you have all things, then have you nothing; when you have nothing, then have you all things;
when you have all things, then have you nothing; when you have nothing, then have you all things;
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you are so taken up with Christ, that all below Christ, is as drosse, and dung, and you say with Paul God forbid that I should rejoyce in any thing, save in the Crosse of Christ, by whom the world is crucified unto mee, and I unto the world. you Are so taken up with christ, that all below christ, is as dross, and dung, and you say with Paul God forbid that I should rejoice in any thing, save in the Cross of christ, by whom the world is Crucified unto me, and I unto the world.
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While you are with Christ, what can hurt you? all the troubles in the world sease no more on you then water on a Ducks back.
While you Are with christ, what can hurt you? all the Troubles in the world seize no more on you then water on a Ducks back.
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; While the world is reviling, you are singing; while the world is imprisoning, you are imbracing;
; While the world is reviling, you Are singing; while the world is imprisoning, you Are embracing;
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While the world is hating and persecuting, you are loving;
While the world is hating and persecuting, you Are loving;
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While the world is casting you off for sects and scismaticks, you are in your injoyings;
While the world is casting you off for Sects and Schismatics, you Are in your enjoyings;
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While the world smites, Christ is kissing:
While the world smites, christ is kissing:
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such a mysterious hidden secret, is the life of a saint, that it befooles all the world.
such a mysterious hidden secret, is the life of a saint, that it befools all the world.
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When the world thinks they deserve their hatred, they love and pittye them; while you think they look upon you, they looke above you;
When the world thinks they deserve their hatred, they love and pity them; while you think they look upon you, they look above you;
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their eye is not upō their opposers, but what they injoy from Christ;
their eye is not upon their opposers, but what they enjoy from christ;
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they are of more noble, higher spirits, then to fasten their eyes so low as upon their opposers;
they Are of more noble, higher spirits, then to fasten their eyes so low as upon their opposers;
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I professe when God brought mee of from one condition of boldnesse to another; but especially when hee fetcht mee off from legall and pharisaicall boldnesse;
I profess when God brought me of from one condition of boldness to Another; but especially when he fetched me off from Legal and pharisaical boldness;
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in so much that I saw, that all boldnesse which had its rise and birth, in self, from self,
in so much that I saw, that all boldness which had its rise and birth, in self, from self,
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and to self, it must bee confounded;
and to self, it must be confounded;
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and I came to see that all true boldnesse must run out from the very heart and loves of Christ;
and I Come to see that all true boldness must run out from the very heart and loves of christ;
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it must bee from a spirit fild with such royall, noble, divine bloud, as none but the sonnes of God pertake of;
it must be from a Spirit filled with such royal, noble, divine blood, as none but the Sons of God partake of;
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and then I saw the world was of a bloud so low and base, that it cannot bee sensible what this life is.
and then I saw the world was of a blood so low and base, that it cannot be sensible what this life is.
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The second thing we would come to shew, is, wherein this boldnesse dothcōsist.
The second thing we would come to show, is, wherein this boldness dothconsist.
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A soule thus made one with God, made righteous by God in the injoyment of God,
A soul thus made one with God, made righteous by God in the enjoyment of God,
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and by the righteousnesse of God revealed in us, he is bold in these three regards.
and by the righteousness of God revealed in us, he is bold in these three regards.
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First, He is bold with God. Secondly, He is bold in declaring for God. Thirdly, He is bold in undergoing any thing laid upon him by God.
First, He is bold with God. Secondly, He is bold in declaring for God. Thirdly, He is bold in undergoing any thing laid upon him by God.
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First, He is bold with God, he is free and familiar with God;
First, He is bold with God, he is free and familiar with God;
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There is such intimate communion between Christ and him, that he can freely, and with a sonlike spirit and affection, ask any thing of God, his enjoyments embolden him;
There is such intimate communion between christ and him, that he can freely, and with a sonlike Spirit and affection, ask any thing of God, his enjoyments embolden him;
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For he sees God so unbosome himself to him, that his very heart is not too much for him.
For he sees God so unbosom himself to him, that his very heart is not too much for him.
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Hee asks not as a servant with slavish fear, but as a sonne, as seeing all his inheritance is in God.
He asks not as a servant with slavish Fear, but as a son, as seeing all his inheritance is in God.
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He knowes what ever is in God, in Christ, is as freely his as they are Christs;
He knows what ever is in God, in christ, is as freely his as they Are Christ;
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he hath as true right to them as Christ;
he hath as true right to them as christ;
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Hee layes claime to all the beawties and glories of Christ, to all the riches, life,
He lays claim to all the beauties and Glories of christ, to all the riches, life,
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and treasures in Christ, as his owne proper portion.
and treasures in christ, as his own proper portion.
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He does not aske with a daunted fearfull spirit, he approaches into his very Bosome, to his very Heart:
He does not ask with a daunted fearful Spirit, he Approaches into his very Bosom, to his very Heart:
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and what ever is there, hee knows is his owne to aske and injoy; and this he does freely, fully;
and what ever is there, he knows is his own to ask and enjoy; and this he does freely, Fully;
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he layes claime to all Divine loves. And by this injoyment, he makes returnes of loves;
he lays claim to all Divine loves. And by this enjoyment, he makes returns of loves;
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all the loves his heart can hold, shall all run out to God againe; by this very imbracement, he comes to act in God and God in him.
all the loves his heart can hold, shall all run out to God again; by this very embracement, he comes to act in God and God in him.
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And I pray you observe this, and think of it when you do not see mee;
And I pray you observe this, and think of it when you do not see me;
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The very injoyment of God carries over your spirits, & all you are to God, to give up your selves to him;
The very enjoyment of God carries over your spirits, & all you Are to God, to give up your selves to him;
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you will not stand upon such needlesse questions. Whether saints are bount to duty;
you will not stand upon such needless questions. Whither Saints Are bount to duty;
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they by that very act of injoying God, make themselves over to God, to be acted, and ruled by God:
they by that very act of enjoying God, make themselves over to God, to be acted, and ruled by God:
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their owne will ceases, and Gods will is become one with theirs, and theirs with his;
their own will ceases, and God's will is become one with theirs, and theirs with his;
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you cannot chuse but love & act for God, for you are with God, in God:
you cannot choose but love & act for God, for you Are with God, in God:
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Friends, I hope some of your spirits doe eccho to these truthes, and finde them true, by your injoyments in some degree.
Friends, I hope Some of your spirits do echo to these truths, and find them true, by your enjoyments in Some degree.
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Doe not thinke that this is the life you must look for only hereafter, when you are come to Heaven after this life;
Do not think that this is the life you must look for only hereafter, when you Are come to Heaven After this life;
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I tell you this life is now, and I verily beleeve the time is coming, that saints shall come to see this life made good to them,
I tell you this life is now, and I verily believe the time is coming, that Saints shall come to see this life made good to them,
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and in them more and more. But it may be some will say, you speak of a very high life;
and in them more and more. But it may be Some will say, you speak of a very high life;
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is it possible that such poore Creatures, such poore Wormes as we are, should be so imbraced by the Eternall God? How comes this to passe?
is it possible that such poor Creatures, such poor Worms as we Are, should be so embraced by the Eternal God? How comes this to pass?
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Answ. In three regards the Saints have experience of these things. First, In regard they know they have a propriety in him.Answer In three regards the Saints have experience of these things. First, In regard they know they have a propriety in him.
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Secondly, In regard they have knowledge in experience of recourse to him. Thirdly, of a constant familiarity with him.
Secondly, In regard they have knowledge in experience of recourse to him. Thirdly, of a constant familiarity with him.
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First, They have a knowledge of propriety in him, they know that God hath made himselfe their Father,
First, They have a knowledge of propriety in him, they know that God hath made himself their Father,
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and they his sons, this makes them bold;
and they his Sons, this makes them bold;
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who can be more bold with a Father then his sonnes? Though Abraham be ignorant of us,
who can be more bold with a Father then his Sons? Though Abraham be ignorant of us,
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yet thou art our Father, behold we come unto thee, for thou art the Lord our God. yet thou art our Father, behold we come unto thee, for thou art the Lord our God.
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They know God does not cast them off because of their sins;
They know God does not cast them off Because of their Sins;
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this does not make them no sons, but they look upon God as an infinite gracious loving Father;
this does not make them no Sons, but they look upon God as an infinite gracious loving Father;
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They have experience, that coming to their Father is a meanes to purifie their hearts,
They have experience, that coming to their Father is a means to purify their hearts,
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and if they stand off till they have clensed thēselves, this has been a means to throw them more into sin;
and if they stand off till they have cleansed themselves, this has been a means to throw them more into since;
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and though they have sinned, yet they throw themselves into his armes, they have experience that he dos not upbraid them for coming to him, in asking themselves,
and though they have sinned, yet they throw themselves into his arms, they have experience that he dos not upbraid them for coming to him, in asking themselves,
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how durst they aproach to him, being so defild with sin;
how durst they approach to him, being so defiled with since;
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But they finde, that bringing their hearts to him, is the only way to cleanse themselves;
But they find, that bringing their hearts to him, is the only Way to cleanse themselves;
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they finde such loves in the bosome of the Father, such bowels to pardon, such embracements, that they know no way in all the world comparable to this, to breake their hearts,
they find such loves in the bosom of the Father, such bowels to pardon, such embracements, that they know no Way in all the world comparable to this, to break their hearts,
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and to make them throw sin far away. Time was when they said, true it is, Christ calls, and invites mee to come,
and to make them throw since Far away. Time was when they said, true it is, christ calls, and invites me to come,
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but I am so defiled, so sinfull, I dare not come:
but I am so defiled, so sinful, I Dare not come:
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I will reforme my life, and get more power against sin, and then I may goe with boldnes.
I will reform my life, and get more power against since, and then I may go with boldness.
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But this soule who hath injoyed the loves of God, so sweetly, so intimately, he findes this is the way to remaine foule still;
But this soul who hath enjoyed the loves of God, so sweetly, so intimately, he finds this is the Way to remain foul still;
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And though hee might refraine sin, yet he was not purged from sin; This end, and that end wrought with him;
And though he might refrain since, yet he was not purged from since; This end, and that end wrought with him;
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something from self, and to self: but sin as sin was as strong as ever.
something from self, and to self: but since as since was as strong as ever.
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But he found this way the only way to heale sinne, and get a new heart, a new nature, viz. to throw himself upon his Father, into his Fathers armes:
But he found this Way the only Way to heal sin, and get a new heart, a new nature, viz. to throw himself upon his Father, into his Father's arms:
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Though Abraham be ignorant of us, yet thou art our Father; And this going to God frees us from our sinnes, and nothing else. Though Abraham be ignorant of us, yet thou art our Father; And this going to God frees us from our Sins, and nothing Else.
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To say I am legall, and I am full of corruption, I am weake and I can doe nothing:
To say I am Legal, and I am full of corruption, I am weak and I can do nothing:
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all this while, we stand at a distance, and weaken our selves more;
all this while, we stand At a distance, and weaken our selves more;
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We are not free, we are lockt up in our selves, and strive by our own strength.
We Are not free, we Are locked up in our selves, and strive by our own strength.
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But if you would be holy, throw your selves into the loves of God; this very injoyment will give you an inlarged, a free,
But if you would be holy, throw your selves into the loves of God; this very enjoyment will give you an enlarged, a free,
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and broken heart; then sin will be hated from a new nature. God dos not say I love you,
and broken heart; then since will be hated from a new nature. God dos not say I love you,
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if you be holy; but, I love you to make you holy. Beloved, this is the new covenant that the Gospell holds out to us;
if you be holy; but, I love you to make you holy. beloved, this is the new Covenant that the Gospel holds out to us;
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and herein lies the power of the Gospell, to make of unrighteous, righteous, to work by love, not by constraint.
and herein lies the power of the Gospel, to make of unrighteous, righteous, to work by love, not by constraint.
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Men that never had experience of this life, they lay Lawes, and Constraints upon men to duty,
Men that never had experience of this life, they lay Laws, and Constraints upon men to duty,
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and know not the power of love.
and know not the power of love.
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When the Prodigall had but a resolution to throw himself upon his fathers loves, you see how he was received;
When the Prodigal had but a resolution to throw himself upon his Father's loves, you see how he was received;
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No sooner dos God open his heart to a poore sinner, but he sees the everlasting roling bowels of a Father, toward him,
No sooner dos God open his heart to a poor sinner, but he sees the everlasting rolling bowels of a Father, towards him,
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and then they interchange loves and bowels; That their repentings are kindled together; I doe earnestly remember him still:
and then they interchange loves and bowels; That their repentings Are kindled together; I do earnestly Remember him still:
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my bowels are troubled for him: my bowels Are troubled for him:
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Bowels role towards one another, and then the poore sinners come to see their own names writ in their own hearts, that before was writ in the heart of God; Bowels role towards one Another, and then the poor Sinners come to see their own names writ in their own hearts, that before was writ in the heart of God;
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And see his dearest loves have ever been toward them for good;
And see his dearest loves have ever been towards them for good;
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He sees now he was not excluded from God, because he had departed away from him,
He sees now he was not excluded from God, Because he had departed away from him,
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and blacksliden, but was the rather cald to come to him, because hee had blackslided, and defiled himselfe; As Jer. 3.22. Returne ye backsliding children, and I will heale your backslidings;
and blacksliden, but was the rather called to come to him, Because he had blackslided, and defiled himself; As Jer. 3.22. Return you backsliding children, and I will heal your backslidings;
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Behold we come unto thee, for thou art the Lord our God. Behold we come unto thee, for thou art the Lord our God.
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He has experience that he had laine long striving against sin, but found no power from a right ground, from a right principle;
He has experience that he had lain long striving against since, but found no power from a right ground, from a right principle;
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But when he (it may be) after many years striving with his lusts to subdue them,
But when he (it may be) After many Years striving with his Lustiest to subdue them,
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and bring them under, he resolved at last to goe to God and said:
and bring them under, he resolved At last to go to God and said:
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Lord here is my heart, as bad as can be, the more I strive with it, the worse it is;
Lord Here is my heart, as bad as can be, the more I strive with it, the Worse it is;
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I have striven long and cannot conquer one sinne; but Lord doe thou now take it, doe with it what thou will;
I have striven long and cannot conquer one sin; but Lord do thou now take it, do with it what thou will;
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all this while I was asham'd to come to thee, my heart was so bad; now I commit it to thee;
all this while I was ashamed to come to thee, my heart was so bad; now I commit it to thee;
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and then hee found a subdued heart, and never before.
and then he found a subdued heart, and never before.
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So long as I look upon my obedience and my conformity, and when I see a want, I hold off from God;
So long as I look upon my Obedience and my conformity, and when I see a want, I hold off from God;
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this breedes obstructions between the soule and God. Your praying, and your duties, and your obedience, doe declare that you live in God,
this breeds obstructions between the soul and God. Your praying, and your duties, and your Obedience, do declare that you live in God,
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and not that they may bring you to God. Brethren, this is the way:
and not that they may bring you to God. Brothers, this is the Way:
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have you finned and falen from God? stay not but returne to God, then he will heale your backsliding;
have you finned and fallen from God? stay not but return to God, then he will heal your backsliding;
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Stay not, as men usually doe, till your selves have healed your own backslidings, and then you will beleeve.
Stay not, as men usually do, till your selves have healed your own backslidings, and then you will believe.
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This way doth never rightly overcome the heart;
This Way does never rightly overcome the heart;
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but be ye weake Christian, or be ye strong, try this way, and you shall find a wonderfull change in your spirits;
but be you weak Christian, or be you strong, try this Way, and you shall find a wonderful change in your spirits;
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you may draw nigh to God, with boldnesse, the way stands open; God never chid a soule that throwes it self upon him.
you may draw High to God, with boldness, the Way Stands open; God never Child a soul that throws it self upon him.
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Againe, this often recourse to, and familiarity with God, it makes a man rightly to understand God, to know his very nature;
Again, this often recourse to, and familiarity with God, it makes a man rightly to understand God, to know his very nature;
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men that live out of God, mistake God; they judge otherwise of his nature then it is;
men that live out of God, mistake God; they judge otherwise of his nature then it is;
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Saints by injoying God, they know God; what a God of sweetnesse and loves he is;
Saints by enjoying God, they know God; what a God of sweetness and loves he is;
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how free in communicating of himselfe; what an unchangable God he is; how ready to receive a sinner;
how free in communicating of himself; what an unchangeable God he is; how ready to receive a sinner;
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what loves run from him into them, when once they are come in to him; though God frowne, they know his nature is nothing but unchangeable loves;
what loves run from him into them, when once they Are come in to him; though God frown, they know his nature is nothing but unchangeable loves;
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however he deales with them in his Providence, they know all his wayes are wayes of love to them;
however he deals with them in his Providence, they know all his ways Are ways of love to them;
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He cannot hate them, nor doe any thing as a fruite of hatred; They understand God, they know his wayes with his Saints;
He cannot hate them, nor doe any thing as a fruit of hatred; They understand God, they know his ways with his Saints;
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though he kill them, yet will they trust in him; Though in externall Providence hee seemes to frowne, yet they know whats in his heart; though he kill them, yet will they trust in him; Though in external Providence he seems to frown, yet they know whats in his heart;
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they take all in good part their Father doth unto them. This is that which raises up their hearts to a holy boldnesse of spirit;
they take all in good part their Father does unto them. This is that which raises up their hearts to a holy boldness of Spirit;
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What ever men intends they know God smiles; what ever his providences are, they know his loves are constant, unchangable;
What ever men intends they know God smiles; what ever his providences Are, they know his loves Are constant, unchangeable;
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This makes their hearts rejoyce, and triumph, to live above; though the body be under sufferings, yet their spirit is free;
This makes their hearts rejoice, and triumph, to live above; though the body be under sufferings, yet their Spirit is free;
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walkes up and downe in loves, is compassed about with joyes, swallowed up in GOD, and lives amongst Divine Crownes.
walks up and down in loves, is compassed about with Joys, swallowed up in GOD, and lives among Divine Crowns.
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If a man have no experience of these things, he lives darkly, mournfully, he measures God by himself;
If a man have no experience of these things, he lives darkly, mournfully, he measures God by himself;
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if men be angry, he thinks God is angry; if providence change, they think God changes;
if men be angry, he thinks God is angry; if providence change, they think God changes;
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and this raises not, but overwhelmes the spirit of a man; this sinks his spirit; for he judges God like himselfe;
and this raises not, but overwhelms the Spirit of a man; this sinks his Spirit; for he judges God like himself;
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but what sayes God? are my wayes as your wayes, and my thoughts, as your thoughts? As high as the Heavens are above the Earth:
but what Says God? Are my ways as your ways, and my thoughts, as your thoughts? As high as the Heavens Are above the Earth:
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so high are my thoughts above your thoughts, and my wayes above your wayes. Secondly they are bold for God;so high Are my thoughts above your thoughts, and my ways above your ways. Secondly they Are bold for God;
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ye never see any principle, but it works sutable to itself;
you never see any principle, but it works suitable to itself;
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so the Saints have a principle from God, which qualifies them so, that they can stand for God: 1. In suffering for him;
so the Saints have a principle from God, which Qualifies them so, that they can stand for God: 1. In suffering for him;
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if it be his will, they shall suffer losses, ignominy, derision, yea Death it self, they have a principle from God will beare them out;
if it be his will, they shall suffer losses, ignominy, derision, yea Death it self, they have a principle from God will bear them out;
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Look upon Paul, what a spirit had he when they told him of bonds? what meane ye to weepe and breake my heart? for I am ready (sayes he) not only to be bound,
Look upon Paul, what a Spirit had he when they told him of bonds? what mean you to weep and break my heart? for I am ready (Says he) not only to be bound,
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but to die for the name of the Lord Jesus. but to die for the name of the Lord jesus.
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And so the three Children, what resolutions had they to suffer? Wee know our God whom wee serve, is able to deliver us,
And so the three Children, what resolutions had they to suffer? we know our God whom we serve, is able to deliver us,
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but howsoever be it known unto thee, wee will not worship this Image; Frownes, nor scornes from men, will not turne them out of their way.but howsoever be it known unto thee, we will not worship this Image; Frowns, nor scorns from men, will not turn them out of their Way.
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And the reasons of this are, First, the reall conviction of security in God, before they ingage themselves for God; as 2 Tim. 1.12. For which cause I also suffer these things;
And the Reasons of this Are, First, the real conviction of security in God, before they engage themselves for God; as 2 Tim. 1.12. For which cause I also suffer these things;
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neverthelesse I am not ashamed, for I know in whom I haue beleeved, and I am perswaded he is able to keepe that which I have committed to him, against that day. nevertheless I am not ashamed, for I know in whom I have believed, and I am persuaded he is able to keep that which I have committed to him, against that day.
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The soule seeing God such a buckler, and seeing himselfe so secure;
The soul seeing God such a buckler, and seeing himself so secure;
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this makes him not stand at any thing, but to ingage himselfe and all he is for God.
this makes him not stand At any thing, but to engage himself and all he is for God.
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But you will say then, this is but self-love: not to ingage, but that hee knowes heshall be secure.
But you will say then, this is but Self-love: not to engage, but that he knows heshall be secure.
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I answer no, tis not selfe love, but love to God. But here lies a great mysterie, in a Saints thus ingaging for God.I answer no, this not self love, but love to God. But Here lies a great mystery, in a Saints thus engaging for God.
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It arises from being partaker of the very nature of God;
It arises from being partaker of the very nature of God;
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and his will is so swallowed up and resigned into Gods that he acts Gods will, not his own;
and his will is so swallowed up and resigned into God's that he acts God's will, not his own;
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So that his security is not in any outward protection, but in what the will of God is? and if his spirit live in,
So that his security is not in any outward protection, but in what the will of God is? and if his Spirit live in,
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and with God, what ever fall to him, this he accounts his security. Every spirit acts sutable to that spirit it is in conjunction with;
and with God, what ever fallen to him, this he accounts his security. Every Spirit acts suitable to that Spirit it is in conjunction with;
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Now Christs spirit, is the most noble, most high, most raised spirit; and the spirit that is in Christ, is in the Saints;
Now Christ Spirit, is the most noble, most high, most raised Spirit; and the Spirit that is in christ, is in the Saints;
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their spirits are in conjunction with the spirit of Christ; therfore they must needs be of noble, high, & raised spirits;
their spirits Are in conjunction with the Spirit of christ; Therefore they must needs be of noble, high, & raised spirits;
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that though they be in the flesh, their life is in the Spirit, their life is in Christ;
that though they be in the Flesh, their life is in the Spirit, their life is in christ;
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though they have thornes and afflictions in the flesh, yet to them they are as none;
though they have thorns and afflictions in the Flesh, yet to them they Are as none;
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they are not much troubled at them, for their spirits live among divine thrones and Crownes.
they Are not much troubled At them, for their spirits live among divine thrones and Crowns.
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The 3. reason of a Saints thus boldly ingaging for God, is, Though they suffer externally,
The 3. reason of a Saints thus boldly engaging for God, is, Though they suffer externally,
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yet there is within a supply of contrary love; and smiles; Men indeavorto throw scornes, and derisions upon the Saints;
yet there is within a supply of contrary love; and smiles; Men indeavorto throw scorns, and derisions upon the Saints;
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and invent such deriding names, that they would make them odious:
and invent such deriding names, that they would make them odious:
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even as the very offscouring of the World, and that they may render them as the vilest men upon earth.
even as the very offscouring of the World, and that they may render them as the Vilest men upon earth.
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It matters not, God visits them with his loves;
It matters not, God visits them with his loves;
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Hee communicates that to their spirits, which abundantly makes up their suffering, and makes amends a thousand thousand times.
He communicates that to their spirits, which abundantly makes up their suffering, and makes amends a thousand thousand times.
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One comes and he calls you Sectaries, another Independents, another Scismaticks, another Anabaptists, another Antinomians, another comes and tells you, they are this day going to petition the Parliament against all your Independents; now what of all this? were you but carried above,
One comes and he calls you Sectaries, Another Independents, Another Schismatics, Another Anabaptists, Another Antinomians, Another comes and tells you, they Are this day going to petition the Parliament against all your Independents; now what of all this? were you but carried above,
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and did you live in God? these would be like so many small puffes of wind that would scarse blow away a straw;
and did you live in God? these would be like so many small puffs of wind that would scarce blow away a straw;
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For a man never feares a man, when hee knowes himselfe above a man; when he knowes himselfe free from him, and out of his reach to hurt him.
For a man never fears a man, when he knows himself above a man; when he knows himself free from him, and out of his reach to hurt him.
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All the men in the World cannot hurt a Saint; nor all the Divells in Hell;
All the men in the World cannot hurt a Saint; nor all the Devils in Hell;
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a man will never feare his Enemie, especially when he knowes he is kild before hee comes neare him.
a man will never Fear his Enemy, especially when he knows he is killed before he comes near him.
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Christ hath overcome sin, Death, Hell, the Divell, the World;
christ hath overcome since, Death, Hell, the devil, the World;
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and therefore, what need the saints feare any of these? The afflictions of this life are but light and momentary:
and Therefore, what need the Saints Fear any of these? The afflictions of this life Are but Light and momentary:
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but there is an exceeding weight of glory to be revealed. but there is an exceeding weight of glory to be revealed.
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Will a man regard a small crosse, when he has a weight and an exceeding weight of Divine loves, of Divine Crownes?
Will a man regard a small cross, when he has a weight and an exceeding weight of Divine loves, of Divine Crowns?
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This is enough to make a man, not only to be content to beare afflictions and frownes from the World;
This is enough to make a man, not only to be content to bear afflictions and frowns from the World;
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but also to love the crosse, to love the frownes.
but also to love the cross, to love the frowns.
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When thou hast a losse in thy Estate, in thy name, or any way, Christ comes with his loves,
When thou hast a loss in thy Estate, in thy name, or any Way, christ comes with his loves,
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and makes an over abundant supply; I doe not say; he gives thee the same things;
and makes an over abundant supply; I do not say; he gives thee the same things;
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but, he gives thee that which is a thousand times more worth. If thou losest farthings, and gainest pounds;
but, he gives thee that which is a thousand times more worth. If thou losest farthings, and gainest pounds;
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if thou losest strawes and gainest pearles, what losse hast thou?
if thou losest straws and gainest Pearls, what loss hast thou?
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Thus Christ doth to a Saint at the very instant of his suffering, if he live with & in Christ;
Thus christ does to a Saint At the very instant of his suffering, if he live with & in christ;
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for Christs way is, not to send the affliction and let it lie heavie, and presse a man downe,
for Christ Way is, not to send the affliction and let it lie heavy, and press a man down,
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and then he afterwards lets men reason themselves into content;
and then he afterwards lets men reason themselves into content;
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for a Saints content, as a Saints, is not from reason, but from a present injoyment of Christ, which is communicated at that very instant, immediatly from the very bosome and heart of Christ.
for a Saints content, as a Saints, is not from reason, but from a present enjoyment of christ, which is communicated At that very instant, immediately from the very bosom and heart of christ.
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Intercourses of loves runnes out from Christ; which alone is their satisfaction, without reasons helpe.
Intercourses of loves runs out from christ; which alone is their satisfaction, without Reasons help.
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The fourth Reason, why the Saints are so bold in declaring, and ingaging for God is;
The fourth Reason, why the Saints Are so bold in declaring, and engaging for God is;
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because, in all their sufferings, they ingage not at their own cost and charges; they live not by their own life, they live not by their owne strength;
Because, in all their sufferings, they engage not At their own cost and charges; they live not by their own life, they live not by their own strength;
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but they ingage at Christs charges, & they live by Christs life, they spend upon his strength.
but they engage At Christ charges, & they live by Christ life, they spend upon his strength.
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Ti's a Phrase wee have often up, especially in the Country; they may spend freely that spend upon other mens Purses.
Ti's a Phrase we have often up, especially in the Country; they may spend freely that spend upon other men's Purses.
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So the Saints, they goe on in their way, and walke like Saints, because they live not by and of themselves;
So the Saints, they go on in their Way, and walk like Saints, Because they live not by and of themselves;
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their life, and their strength, and their comforts, are all Christs; they spend upon his Stock.
their life, and their strength, and their comforts, Are all Christ; they spend upon his Stock.
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This makes them so free and so bold, spend while they will, they have a vast Treasure, never to bee exhausted;
This makes them so free and so bold, spend while they will, they have a vast Treasure, never to be exhausted;
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Still Christ supplyes them with new strength, and new life. Let men goe on to revile and abuse the Saints, and study names of Factions,
Still christ supplies them with new strength, and new life. Let men go on to revile and abuse the Saints, and study names of Factions,
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and Independents and the like, to make them odious; No matter, Christ assists them; Christ hath names full of Love and sweetnesse for them.
and Independents and the like, to make them odious; No matter, christ assists them; christ hath names full of Love and sweetness for them.
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And if they should proceed to persecution as they may, and imprisonment, no matter; There comes a new suppy from Christ answerable to their sufferings.
And if they should proceed to persecution as they may, and imprisonment, no matter; There comes a new suppy from christ answerable to their sufferings.
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But the Saints being weake and not knowing this, they many times needleslly trouble themselves with forethinking what they shall doe,
But the Saints being weak and not knowing this, they many times needleslly trouble themselves with forthinking what they shall do,
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if Suffering, and Afflictions, and Troubles increase; And the reason is, because they apply, and compare Future Troubles to present strength.
if Suffering, and Afflictions, and Troubles increase; And the reason is, Because they apply, and compare Future Troubles to present strength.
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But those that live in Christ, and with Christ, they know they cannot ingage upon any new affliction,
But those that live in christ, and with christ, they know they cannot engage upon any new affliction,
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But there is a new supply of Strength, and Courage, and life from Christ; and therefore they reason thus.
But there is a new supply of Strength, and Courage, and life from christ; and Therefore they reason thus.
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If Bonds, Reproaches, and imprisonment, or Death it selfe doe attend mee; There is Fresh Joy, New Life, and more Srength attends.
If Bonds, Reproaches, and imprisonment, or Death it self do attend me; There is Fresh Joy, New Life, and more Strength attends.
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The more opposers, the more Strength, the more Joy, the more Glory, the more Loves, the more Imbraces, The more overcomings of Loves.
The more opposers, the more Strength, the more Joy, the more Glory, the more Loves, the more Embraces, The more overcomings of Loves.
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And therefore this is that which makes them Bold in Declaring for God.
And Therefore this is that which makes them Bold in Declaring for God.
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Who more bold for God in declaring truth then the Apostles, in Acts the fourth? though they knew troubles and persecution attended them, and bonds in every place, be it knowne saith Peter unto you and to all Israell, that by the name of Iesus Christ of Nazareth was this man made whole, whom ye crucified,
Who more bold for God in declaring truth then the Apostles, in Acts the fourth? though they knew Troubles and persecution attended them, and bonds in every place, be it known Says Peter unto you and to all Israel, that by the name of Iesus christ of Nazareth was this man made Whole, whom you Crucified,
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but God hath raised him up, and this is the stone set at naught by you Builders and is now become the head of the corner,
but God hath raised him up, and this is the stone Set At nought by you Builders and is now become the head of the corner,
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neither is there Salvation in any other;
neither is there Salvation in any other;
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Now when they saw the boldnesse of the Apostles, and saw that they were ignorant men, they tooke knowledge that they had beene, with Iesus,
Now when they saw the boldness of the Apostles, and saw that they were ignorant men, they took knowledge that they had been, with Iesus,
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and could say nothing against the Miracle they had wrought in the name of Iesus;
and could say nothing against the Miracle they had wrought in the name of Iesus;
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Then they tooke counsell and streightly charged them they should speak no more in that name,
Then they took counsel and streightly charged them they should speak no more in that name,
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and they answered boldly, whether is it right in sight of God to hearken unto you more then unto God, Iudge yee? for we can not but speake the things we have seene and heard: and they answered boldly, whither is it right in sighed of God to harken unto you more then unto God, Judge ye? for we can not but speak the things we have seen and herd:
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and so the whole Chapter, and divers other places do declare, with what wonderfull boldnesse they declare Christ;
and so the Whole Chapter, and diverse other places do declare, with what wonderful boldness they declare christ;
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because Christ lived withthem, lived in them, they had experience of his strength and love in supporting.
Because christ lived withthem, lived in them, they had experience of his strength and love in supporting.
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And their love could not but returne in declaring the things they had seene and heard.
And their love could not but return in declaring the things they had seen and herd.
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And the Reasons of this are, because the injoyment of these things beget a love to the things declared,
And the Reasons of this Are, Because the enjoyment of these things beget a love to the things declared,
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& gives power to declare them with all courage and boldnes;
& gives power to declare them with all courage and boldness;
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the Saints are made one with Christ, suckt and drawne up into Christ, they live by loving and love by living, they declare through loving, & love through declaring.
the Saints Are made one with christ, sucked and drawn up into christ, they live by loving and love by living, they declare through loving, & love through declaring.
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And sutable to their love they cannot choose but declare, love in them hath the preheminence, it predominates, it over-rules all other things in them, they must needs, they are constrained to declare the life they live in.
And suitable to their love they cannot choose but declare, love in them hath the pre-eminence, it predominates, it overrules all other things in them, they must needs, they Are constrained to declare the life they live in.
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If a Parliament should command, that men should not declare what experience they have of Christ,
If a Parliament should command, that men should not declare what experience they have of christ,
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as I hope this Parliament never will, they could not contayne, it would be as fire in their bosomes, it would burst out, loves would so constraine them;
as I hope this Parliament never will, they could not contain, it would be as fire in their bosoms, it would burst out, loves would so constrain them;
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could they sit and see and not speake? I tell you there is such mighty constraines in the power of love, they could not keepe in.
could they fit and see and not speak? I tell you there is such mighty constrains in the power of love, they could not keep in.
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It bootes not the World to act against the power of love to raise persecution, the more they act against it the more it workes, the more it constraines.
It boots not the World to act against the power of love to raise persecution, the more they act against it the more it works, the more it constrains.
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Againe another reason is, why they are so constrained to declare what they see and know,
Again Another reason is, why they Are so constrained to declare what they see and know,
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because the matter declared is the very power declaring.
Because the matter declared is the very power declaring.
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They are so lapt up in the loves of Christ & so made one in him, that the things they declare is not another thing from them,
They Are so leapt up in the loves of christ & so made one in him, that the things they declare is not Another thing from them,
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but they are the very things.
but they Are the very things.
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And therefore if they are so bold in declaring, never blame them, for they and those things are the same;
And Therefore if they Are so bold in declaring, never blame them, for they and those things Are the same;
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no nor never admire them, for there is such a constraining power in them they cannot do otherwise.
no nor never admire them, for there is such a constraining power in them they cannot do otherwise.
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And that he hath he receives not from others as their experiences, but they are his owne, they are himselfe.
And that he hath he receives not from Others as their experiences, but they Are his own, they Are himself.
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Paul (you see) when once Christ had appeared to him, there was such a Light, such a Glory, such a Power, such a Demonstration of Truth to his Soule, that he immediately went & preacht Christ;Paul (you see) when once christ had appeared to him, there was such a Light, such a Glory, such a Power, such a Demonstration of Truth to his Soul, that he immediately went & preached christ;
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he went not to the Bretheren to be confirmed in what he saw and felt, but the power love was such, that come life come death he must declare it.
he went not to the Brethren to be confirmed in what he saw and felt, but the power love was such, that come life come death he must declare it.
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And a third Reason may be, because he enjoyes what he declares; what he enjoyes he acts, and what he acts he enjoyes;
And a third Reason may be, Because he enjoys what he declares; what he enjoys he acts, and what he acts he enjoys;
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while he saies he sees he feeles; while he speakes of love, he acts in love.
while he Says he sees he feels; while he speaks of love, he acts in love.
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Here now you see the quality of a Saints spirit. And indeed this acting and enjoying he esteemes his protion, his everlasting inheritance, his Heaven;
Here now you see the quality of a Saints Spirit. And indeed this acting and enjoying he esteems his protion, his everlasting inheritance, his Heaven;
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his very worke is his reward, esteeming (saith the Apostle) the reproach with Christ, Heb. 11.26 greater riches then the Treasures of Egypt, this life was the recompence of reward Moses had an eye too, and Paul he counted all things losse and dung, to gaine & enjoy it;
his very work is his reward, esteeming (Says the Apostle) the reproach with christ, Hebrew 11.26 greater riches then the Treasures of Egypt, this life was the recompense of reward Moses had an eye too, and Paul he counted all things loss and dung, to gain & enjoy it;
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and David herejoyceth in the word as one that findeth great spoiles, Ps. 16.5.6. •. for in keeping thereof, there is a full reward.
and David herejoyceth in the word as one that finds great spoils, Ps. 16.5.6. •. for in keeping thereof, there is a full reward.
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Beloved freinds this is your Heaven, and if you cannot count this a sufficient Heaven and reward, you will hardly thinke Heaven hereafter a reward, especially in the condition you are in;
beloved Friends this is your Heaven, and if you cannot count this a sufficient Heaven and reward, you will hardly think Heaven hereafter a reward, especially in the condition you Are in;
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but did you act in love and lived in Christ here, you would say were this life but perfected, I have enough, enough;
but did you act in love and lived in christ Here, you would say were this life but perfected, I have enough, enough;
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I desire no other Heaven, this portion is enough;
I desire no other Heaven, this portion is enough;
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as David saies in 16 Psalme. Ps. 16.5.6. The Lord is the portion of mine Inheritance, the Lines are fallen to me in very pleasant places,
as David Says in 16 Psalm. Ps. 16.5.6. The Lord is the portion of mine Inheritance, the Lines Are fallen to me in very pleasant places,
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yea I have a Goodly Heritage. Now we come to the Third thing wherein the Saints are bold:yea I have a Goodly Heritage. Now we come to the Third thing wherein the Saints Are bold:
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They are bold in undergoing any thing from God;
They Are bold in undergoing any thing from God;
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must I be poore, must I be sicke, must I be in prison, must I be in Death, he is bold to undergoe it;
must I be poor, must I be sick, must I be in prison, must I be in Death, he is bold to undergo it;
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he sees the loves of God in all that comes to him:
he sees the loves of God in all that comes to him:
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Let all the world conjoyn together against this man, and looke never so blacke and terrible upon him, he sees his God smileing, his God speaking nothing but loves.
Let all the world conjoin together against this man, and look never so black and terrible upon him, he sees his God smiling, his God speaking nothing but loves.
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As sinne and the law, though they are in conjunction to terrifie him, yet he is bold, for he sees God reconciled.
As sin and the law, though they Are in conjunction to terrify him, yet he is bold, for he sees God reconciled.
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And as they (the greater) can not daunt his boldnes, so neither can men,
And as they (the greater) can not daunt his boldness, so neither can men,
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nor can the Word, all they can doe cannot make him thinke his Father is angry.
nor can the Word, all they can do cannot make him think his Father is angry.
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Though God himselfe try the Saints; they liveing in him, and enjoying his love; Though he seeme in his Providence to be angry;
Though God himself try the Saints; they living in him, and enjoying his love; Though he seem in his Providence to be angry;
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yet they find loves in his very bosome, in his very heart, when men enjoy not this, every frowne from men,
yet they find loves in his very bosom, in his very heart, when men enjoy not this, every frown from men,
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and every frowne from God, casts them downe;
and every frown from God, Cast them down;
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they forsake their boldnes, because they have no exprience of the sweet and unchangeable nature of God. as Ezek. 22.14. Can thine heart endure, or can thine hands be strong in the daies that I shall deale with thee:
they forsake their boldness, Because they have no experience of the sweet and unchangeable nature of God. as Ezekiel 22.14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee:
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They being backsliden and departed from God they were not able to look on God as a father,
They being Backslidden and departed from God they were not able to look on God as a father,
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when he aflicted them, as the Saints can doe; Doth God chide? yet they know tis in love.
when he afflicted them, as the Saints can do; Does God chide? yet they know this in love.
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Doth God wound? all are fruits of his love. So now you see how bold a Saint is with God;
Does God wound? all Are fruits of his love. So now you see how bold a Saint is with God;
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How bold in standing for God; How bold in declaring God, How bold in undergoing any thing from God;
How bold in standing for God; How bold in declaring God, How bold in undergoing any thing from God;
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and all this by liveing with God, by liveing in God, and enjoying God.
and all this by living with God, by living in God, and enjoying God.
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This man must needs be a bold man that hath such inflowings of loves from God;
This man must needs be a bold man that hath such inflowings of loves from God;
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what shall such a man account deere for such a God? How bold was Jer. in the Prison? though put in the Dungeon, where he sanke in the mire and was ready to starve? when he was taken out againe and remained in prison, he could not hold his peace;
what shall such a man account deer for such a God? How bold was Jer. in the Prison? though put in the Dungeon, where he sank in the mire and was ready to starve? when he was taken out again and remained in prison, he could not hold his peace;
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the power of loves constrained him to speake what he had seene and felt.
the power of loves constrained him to speak what he had seen and felt.
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And so Iob though he was aflicted in his Estate, in his children, in his owne person, what (saith he) though he kill me he deferves to be trusted in;
And so Job though he was afflicted in his Estate, in his children, in his own person, what (Says he) though he kill me he deferves to be trusted in;
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I cannot forsake him for all this.
I cannot forsake him for all this.
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And old Ely when there was such bitter things spoken against him by God, saith he it is the Lord let him do with me what seemeth him good.
And old Ely when there was such bitter things spoken against him by God, Says he it is the Lord let him do with me what seems him good.
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And that is the highest Act that is expressed of him. And that is the highest Act that is expressed of him.
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And the reason is, because that man that lives in God understands God in himselfe, what his heart is.
And the reason is, Because that man that lives in God understands God in himself, what his heart is.
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If we looke on God as he acts out of himselfe and not as he acts in himselfe, there is nothing but changes, to day sicke, tomorrow well;
If we look on God as he acts out of himself and not as he acts in himself, there is nothing but changes, to day sick, tomorrow well;
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to day in prison, tomorrow not; this yeare rich, next yeare poore;
to day in prison, tomorrow not; this year rich, next year poor;
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Now if we shall judge that God changes as our condition changes, what comfort? But God in his nature is one & the same, no changes nor shadow of turning, alwaies alike.
Now if we shall judge that God changes as our condition changes, what Comfort? But God in his nature is one & the same, no changes nor shadow of turning, always alike.
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Againe a saint in God lives in the will of God, Gods will is all in all to him.
Again a saint in God lives in the will of God, God's will is all in all to him.
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And this is that which brings him up to that raisednesse and height of spirit;
And this is that which brings him up to that raisednesse and height of Spirit;
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he sees God in what ever he doth to act his owne blessed will on him,
he sees God in what ever he does to act his own blessed will on him,
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and so he see but that accomplished, therein he rests and rejoyces, because he lives above aloft, he lives in the Center, in the Fountaine of loves.
and so he see but that accomplished, therein he rests and rejoices, Because he lives above aloft, he lives in the Centre, in the Fountain of loves.
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If we live in the streames, if we live below among the Creatures, there is nothing but trouble and rumbling this way and that way, ebbing and flowing;
If we live in the streams, if we live below among the Creatures, there is nothing but trouble and rumbling this Way and that Way, ebbing and flowing;
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but the Center, the Fountain, the upper Regions are quiet, still, composed, sattisfied.
but the Centre, the Fountain, the upper Regions Are quiet, still, composed, sattisfied.
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Againe, because if God do take all from the Creature and take him up to live in himselfe he hath not lost all but found all a thousand fold.
Again, Because if God do take all from the Creature and take him up to live in himself he hath not lost all but found all a thousand fold.
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Yet in the most roughest acting out of God. he finds loves in God;
Yet in the most Roughest acting out of God. he finds loves in God;
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else his spirit would be downe to day and up to morrow, according to those actings;
Else his Spirit would be down to day and up to morrow, according to those actings;
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but this life with God, in the bosome and bowells of transcendent loves, there all disputs are at an ends, he lives in providence above providence, he lives above reasons Region and Element,
but this life with God, in the bosom and bowels of transcendent loves, there all disputes Are At an ends, he lives in providence above providence, he lives above Reasons Region and Element,
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and therefore when Reason would make disputes and arguments from Gods externall dealings; as if God were as rough as his providence;
and Therefore when Reason would make disputes and Arguments from God's external dealings; as if God were as rough as his providence;
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this life silences all, and layes the soule to rest in the sweet embraces of the loves of an unchaingable Father;
this life silences all, and lays the soul to rest in the sweet embraces of the loves of an unchaingable Father;
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though he kill me yet will I trust in him. though he kill me yet will I trust in him.
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And againe the Saints have such experience of the loves of God, flowing warme from the heart of God that they cannot be beaten out of good thoughts of God:
And again the Saints have such experience of the loves of God, flowing warm from the heart of God that they cannot be beaten out of good thoughts of God:
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as we say by a freind whom we know and love & have intimate acquaintance with;
as we say by a friend whom we know and love & have intimate acquaintance with;
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if this man or that should bring tales of evill intended by him towards you;
if this man or that should bring tales of evil intended by him towards you;
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you would say I wil not beleeve him, for I know him so well that the thing is impossible to be true;
you would say I will not believe him, for I know him so well that the thing is impossible to be true;
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So doe the Saints find God such a true freind such an intimate close freind, that hath so much exprest his love to them that though sin, the Law, Hell, Death, the Divell, the World, Providence,
So do the Saints find God such a true friend such an intimate close friend, that hath so much expressed his love to them that though since, the Law, Hell, Death, the devil, the World, Providence,
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or whoever should bring them ill tydings from their father:
or whoever should bring them ill tidings from their father:
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ob (say they) it cannot be, I know him so well, I have such sweet such frequent enjoyments with him, that I cannot thinke a hard thought of him, this drawes up the Soule to a high,
ob (say they) it cannot be, I know him so well, I have such sweet such frequent enjoyments with him, that I cannot think a hard Thought of him, this draws up the Soul to a high,
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yea a higher and higher enjoyment of God.
yea a higher and higher enjoyment of God.
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This enjoyment transcends yea sleights all other enjoyments below it, it transcends Nature, it transcends Reason, it transcends externall providence,
This enjoyment transcends yea sleights all other enjoyments below it, it transcends Nature, it transcends Reason, it transcends external providence,
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and all the roughest actings thereof.
and all the Roughest actings thereof.
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Let never so high accusations be layd on the Saints, they value them not, their life with God makes up all;
Let never so high accusations be laid on the Saints, they valve them not, their life with God makes up all;
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As some have laid divers accusations on me and on the Saints, some are Truths, and we are ready to maintaine them, we hope to the death;
As Some have laid diverse accusations on me and on the Saints, Some Are Truths, and we Are ready to maintain them, we hope to the death;
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others are false and charging upon us that we never said nor held, and all to make us odious to the World;
Others Are false and charging upon us that we never said nor held, and all to make us odious to the World;
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As for instance that I should say, there was no other use of Christ but to declare love to the World,
As for instance that I should say, there was no other use of christ but to declare love to the World,
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and for this end he came and for no other.
and for this end he Come and for no other.
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Who ever holds it for my part I count it an errour, my Judgment is otherwise, I hold no such thing, I disclaime it;
Who ever holds it for my part I count it an error, my Judgement is otherwise, I hold no such thing, I disclaim it;
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Christ came to sattisfie and answer a law, as well as to make out love;
christ Come to sattisfie and answer a law, as well as to make out love;
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and though these and the like, and such other things may be fathered upon us, partly through darkenes, not seeing and enjoying Truth,
and though these and the like, and such other things may be fathered upon us, partly through darkness, not seeing and enjoying Truth,
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& partly through malice, to lay to our charge, the things we never knew nor held;
& partly through malice, to lay to our charge, the things we never knew nor held;
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yet we hope God will vindicate his Truth and vindicate his saints, and Truth shall burne and flame out so gloriously, that he will make all opposers and slanderers ashamed,
yet we hope God will vindicate his Truth and vindicate his Saints, and Truth shall burn and flame out so gloriously, that he will make all opposers and slanderers ashamed,
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therefore let not the saints much trouble themselves at these things, let the Creature be still and silent,
Therefore let not the Saints much trouble themselves At these things, let the Creature be still and silent,
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and let God alone, he is but working a way for his owne praise, in confounding his enemies,
and let God alone, he is but working a Way for his own praise, in confounding his enemies,
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and vindicating the simplicity of the saints, who live with him and in him to their everlasting comfort and Joy.
and vindicating the simplicity of the Saints, who live with him and in him to their everlasting Comfort and Joy.
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BEloved freinds, that I intend to speake unto you at this present, shall be from the word of God, in the 6 of Cant. 9 verse.
beloved Friends, that I intend to speak unto you At this present, shall be from the word of God, in the 6 of Cant 9 verse.
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My Dove my undefiled is but one, she is the only one of her mother, she is the choice one of her that bare her. My Dove my undefiled is but one, she is the only one of her mother, she is the choice one of her that bore her.
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That which I shall speake to you at this time, shalbe only from the first words, My Dove my undefiled is but one.
That which I shall speak to you At this time, shall only from the First words, My Dove my undefiled is but one.
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There is not much dependance of these words on the foregoing words, but so much dependance there is, that as you may see in the former words, that the Daughters of Jerusalem enquire of the Spouse of Christ where her beloved is, she had so set him out and expressed her ardent affection to him, that they begin to wonder & desire to see what a one her beloved was,
There is not much dependence of these words on the foregoing words, but so much dependence there is, that as you may see in the former words, that the Daughters of Jerusalem inquire of the Spouse of christ where her Beloved is, she had so Set him out and expressed her Ardent affection to him, that they begin to wonder & desire to see what a one her Beloved was,
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because she was so ravished with him, say they in the first verse, whether is thy beloved gone, oh thou fairest among women,
Because she was so ravished with him, say they in the First verse, whither is thy Beloved gone, o thou Fairest among women,
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whether is thy beloved turned aside that we may seek him with thee? she answers them in the next verses, My beloved is gon downe into his Garden, to the beds of spices, to feed in the Gardens and gather Lillyes.
whither is thy Beloved turned aside that we may seek him with thee? she answers them in the next Verses, My Beloved is gone down into his Garden, to the Beds of spices, to feed in the Gardens and gather Lillies.
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And I am my beloveds and my beloved is mine, he feedeth among the Lillies. And I am my beloveds and my Beloved is mine, he feeds among the Lilies.
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And then Christ in the next words begins to discribe and set out what his Spouse is,
And then christ in the next words begins to describe and Set out what his Spouse is,
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and anotomizes her in all her portracture and beauties, not only how beutifull she is to him and amiable through his beuty put upon her,
and anotomizes her in all her Portraiture and beauty's, not only how beautiful she is to him and amiable through his beauty put upon her,
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but also how fruitfull his Spouse is in the enjoying her beloved that ther's not one barren among them, so amiable every way that Christ was ravished with her beuty,
but also how fruitful his Spouse is in the enjoying her Beloved that ther's not one barren among them, so amiable every Way that christ was ravished with her beauty,
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therefore (saith he) turne away thine eyes from me for they have overcome me.
Therefore (Says he) turn away thine eyes from me for they have overcome me.
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But then this discription might breed this objection, are all so beutifull and comly? are all so fruitfull that there it not on barren amongst them;
But then this description might breed this objection, Are all so beautiful and comely? Are all so fruitful that there it not on barren among them;
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they are severall and of severall tempers and judgements, nether do they all appeare so fruitfull as he describes? he answers all in this ninth verse My Dove my undefiled is but one, All Saints in Christ are but one;
they Are several and of several tempers and Judgments, neither do they all appear so fruitful as he describes? he answers all in this ninth verse My Dove my undefiled is but one, All Saints in christ Are but one;
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men of the world, and poore Saints, weak Saints, that see not their priviledges by Christ, they are ready to say how can this be, that the Spouse of Christ is so beutifull so fruitfull, they see it otherwise, they can see no beuty in them, they bring forth but little weake and poore fruit, here is some of this way and some of that fellowship, some of this Judgement and some of that, some are in a Church way and some are not, some are Congregated and some are uncongregated, I but for all that,
men of the world, and poor Saints, weak Saints, that see not their privileges by christ, they Are ready to say how can this be, that the Spouse of christ is so beautiful so fruitful, they see it otherwise, they can see no beauty in them, they bring forth but little weak and poor fruit, Here is Some of this Way and Some of that fellowship, Some of this Judgement and Some of that, Some Are in a Church Way and Some Are not, Some Are Congregated and Some Are uncongregated, I but for all that,
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though among themselves they be divers, yet in Christ they are but one;
though among themselves they be diverse, yet in christ they Are but one;
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You, 'tis true, make a difference but that should not be, This is but the folly and weaknesse of men,
You, it's true, make a difference but that should not be, This is but the folly and weakness of men,
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but see and looke upon them as they are in Christ, and you shall see they are one to him,
but see and look upon them as they Are in christ, and you shall see they Are one to him,
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as they are in him and live with him and in him, they are fruitfull, though not as they are in themselves.
as they Are in him and live with him and in him, they Are fruitful, though not as they Are in themselves.
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The points that I apprehend these words hold forth are these.
The points that I apprehend these words hold forth Are these.
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1 Doct. That Christs Church is Christs Dove, 2 D. Christs Church is Christs undefiled Dove, 3 Doct. That Christs Church or Christs Dove is not divided but is one and united.
1 Doct. That Christ Church is Christ Dove, 2 D. Christ Church is Christ undefiled Dove, 3 Doct. That Christ Church or Christ Dove is not divided but is one and united.
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Now for the first of these, if you aske why Christs Church is called Christs Dove:
Now for the First of these, if you ask why Christ Church is called Christ Dove:
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I conceive for present 'tis in two regards, first in regard of their Priviledges, how much they are tendred by him:
I conceive for present it's in two regards, First in regard of their Privileges, how much they Are tendered by him:
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and secondly in regard they are made glorious and amiable by him. 1. Considering how precious they are to him, what affections he hath let out to them, the dearest loves and the very heart of Christ runnes out to them, singly, solely, nothing that is in the very bowells and heart of Christ, is too good, too deare for them;
and secondly in regard they Are made glorious and amiable by him. 1. Considering how precious they Are to him, what affections he hath let out to them, the dearest loves and the very heart of christ runs out to them, singly, solely, nothing that is in the very bowels and heart of christ, is too good, too deer for them;
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there's nothing in Christ but is there laid up, kept and preserved for a Saints treasure;
there's nothing in christ but is there laid up, kept and preserved for a Saints treasure;
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all the choice loves of God, the choicest life of God is treasured up in Christ for his Saints;
all the choice loves of God, the Choicest life of God is treasured up in christ for his Saints;
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and when once they have forsaken themselves, then to be enjoyed by them, and delighted in for ever;
and when once they have forsaken themselves, then to be enjoyed by them, and delighted in for ever;
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he thinkes nothing too good for his Spouse:
he thinks nothing too good for his Spouse:
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he hath not only filled himselfe for them, but emptyed himselfe for them, poured out his own bloud, his owne life, his owne glory to save them, to inrich them.
he hath not only filled himself for them, but emptied himself for them, poured out his own blood, his own life, his own glory to save them, to enrich them.
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Christ shewes how precious they are to him, first in regard of the place where he layes a saint, that is, in his very bosome, in his very heart;
christ shows how precious they Are to him, First in regard of the place where he lays a saint, that is, in his very bosom, in his very heart;
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not only in his common providence, but in his very heart, he never leaves a saint, till he bring it from step to step by degrees into himselfe;
not only in his Common providence, but in his very heart, he never leaves a saint, till he bring it from step to step by Degrees into himself;
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that the soule is so lapt up in him, that he hath made it one with himselfe.
that the soul is so leapt up in him, that he hath made it one with himself.
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And that soule that is acquainted with this life knowes this, and none else;
And that soul that is acquainted with this life knows this, and none Else;
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others know not what it means, I was (sayes he) a slave under the Law, and it tyrannized over me;
Others know not what it means, I was (Says he) a slave under the Law, and it tyrannized over me;
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many a hard lesson, and many a hard task I had set me, and many a bitter stripe;
many a hard Lesson, and many a hard task I had Set me, and many a bitter stripe;
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and hee in bowells of loves came and freed me, he redeemed me from that tyrannie;
and he in bowels of loves Come and freed me, he redeemed me from that tyranny;
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I was under the killing letter which threatned nothing but death and hell, and now I have found his loves in setting me at liberty;
I was under the killing Letter which threatened nothing but death and hell, and now I have found his loves in setting me At liberty;
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and now I can read his loves in every line, in all his proceedings, and these are, I say, such loves that none can prize,
and now I can read his loves in every line, in all his proceedings, and these Are, I say, such loves that none can prize,
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but those that have them, read, seene, and felt them in them.
but those that have them, read, seen, and felt them in them.
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This is a Saints portion peculiarly to live with Christ, to live of Christ, to live in him.
This is a Saints portion peculiarly to live with christ, to live of christ, to live in him.
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'Tis the worlds portion to live under life, and not injoy life, but a saint lives in life; life and he are one;
It's the world's portion to live under life, and not enjoy life, but a saint lives in life; life and he Are one;
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they are brought by Christ into the very overflowings of loves, they live in the very streams of loves, compassed about with loves;
they Are brought by christ into the very overflowings of loves, they live in the very streams of loves, compassed about with loves;
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Christ comes to them continually, sups with them, wraps them up in admiration of himselfe, and fills them with divine loves.
christ comes to them continually, sups with them, wraps them up in admiration of himself, and fills them with divine loves.
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Secondly, Christ declares how precious saints are to him, by taking all advantages to do them good, by sin, by sorrowes, by sufferings, by afflictions, by life, by death, every way;
Secondly, christ declares how precious Saints Are to him, by taking all advantages to do them good, by since, by sorrows, by sufferings, by afflictions, by life, by death, every Way;
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none of all these but Christ makes them advantages and helps to them.
none of all these but christ makes them advantages and helps to them.
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When they wrastle with sin, it would be too hard for a saint if Christ did not help them,
When they wrestle with since, it would be too hard for a saint if christ did not help them,
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and sin would get the advantage over them;
and since would get the advantage over them;
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should Christ but leave us in a temptation, we were undone, but Christ comes with a conquering unresistable power,
should christ but leave us in a temptation, we were undone, but christ comes with a conquering unresistable power,
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& rescues us from sin, and brings us over to the loves of himselfe.
& rescues us from since, and brings us over to the loves of himself.
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So also in affliction, the saints they moyle and toyle, and are even worne out in it, that they know not what to do, that they are ready to give out,
So also in affliction, the Saints they moil and toil, and Are even worn out in it, that they know not what to do, that they Are ready to give out,
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and lay downe all, then Christ he comes in and supports, and puts under his hand to stay the soule from sinking;
and lay down all, then christ he comes in and supports, and puts under his hand to stay the soul from sinking;
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when our own strength is done, then Christ comes in; nay, we many times wrastle our selves into great straits;
when our own strength is done, then christ comes in; nay, we many times wrestle our selves into great straits;
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Christ comes now and releases us;
christ comes now and releases us;
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that when we lose our selves, he gaines us, and wrastles us into his owne loves and glory;
that when we loose our selves, he gains us, and wrastles us into his own loves and glory;
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he ravishes us with his loves, and then also is he ravished with our loves as you see in this chapter.
he ravishes us with his loves, and then also is he ravished with our loves as you see in this chapter.
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Secondly, they are made glorious by him, and with him, as David saith, They are like the wings of a Dove covered with silver,
Secondly, they Are made glorious by him, and with him, as David Says, They Are like the wings of a Dove covered with silver,
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and her feathers like yellow gold, 'tis a metaphor, you must conceive taken from very pleasant and glorious coloured Doves, to set out how Christ beautifies,and her Feathers like yellow gold, it's a metaphor, you must conceive taken from very pleasant and glorious coloured Dove, to Set out how christ beautifies,
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and makes his saint glorious and amiable. The very same glory that is on Christ, is on a saint;
and makes his saint glorious and amiable. The very same glory that is on christ, is on a saint;
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Christ and a saint have not two different lives, two different glories;
christ and a saint have not two different lives, two different Glories;
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but both one and the same, sayes the Apostle, As he is, so are wee in this world.
but both one and the same, Says the Apostle, As he is, so Are we in this world.
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Brethren, the life of a saint is a misterie, Christ and they live in the injoyments each of other, the life of a saint is internall.
Brothers, the life of a saint is a mystery, christ and they live in the enjoyments each of other, the life of a saint is internal.
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Surely friends, let me tell you, 'tis not knowne by partaking of fellowships and ordinances,
Surely Friends, let me tell you, it's not known by partaking of fellowships and ordinances,
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although wee ought to partake of them, and hold them forth to the world, but the beauty of the life of Christs consists in the injoyment of Christs loves;
although we ought to partake of them, and hold them forth to the world, but the beauty of the life of Christ consists in the enjoyment of Christ loves;
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so that the soule, is therein centred and satisfied, as it is expressed 17. Ioh. Thou in me, and I in them,
so that the soul, is therein centred and satisfied, as it is expressed 17. John Thou in me, and I in them,
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and they in me, that they may be made perfect in one. and they in me, that they may be made perfect in one.
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All saints they are beloved with the same loves that the Father loves the Sonne, the same riches, the same life, the same love, the same glory is bestowed on them.
All Saints they Are Beloved with the same loves that the Father loves the Son, the same riches, the same life, the same love, the same glory is bestowed on them.
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We are now in this life, set in heavenly places in Christ, many thinke they shall have this life hereafter, We Are now in this life, Set in heavenly places in christ, many think they shall have this life hereafter,
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when they shall come to heaven:
when they shall come to heaven:
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but those that live this life, they are in heaven here, and sit now in heavenly places;
but those that live this life, they Are in heaven Here, and fit now in heavenly places;
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and herein is the great mistake among Professours, they do not live in and with Christ here;
and herein is the great mistake among Professors, they do not live in and with christ Here;
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they use ordinances, and hold forth a profession and here rest;
they use ordinances, and hold forth a profession and Here rest;
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but for this heavenly life, this intimate uniting life, they looke not after it, they expect it not, they know it not, they live it not. Oh brethren!
but for this heavenly life, this intimate uniting life, they look not After it, they expect it not, they know it not, they live it not. O brothers!
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did you but know this life in experience, you would never rest till you were in it,
did you but know this life in experience, you would never rest till you were in it,
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and were comprehended by it, (for I pray mark) that this life must comprehend you, and not you it;
and were comprehended by it, (for I pray mark) that this life must comprehend you, and not you it;
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you do not know, beloved, what manner of men you should be, were you in it, it doth not yet appeare, sayes the Apostle, what wee shall bee, but when he shall appeare in us, we shall see him as he is, we shall be made like him.
you do not know, Beloved, what manner of men you should be, were you in it, it does not yet appear, Says the Apostle, what we shall be, but when he shall appear in us, we shall see him as he is, we shall be made like him.
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Christs life shall be in us and we in him.
Christ life shall be in us and we in him.
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We may talke of this life, but when we live this life, then we shall know it,
We may talk of this life, but when we live this life, then we shall know it,
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then we shall be swallowed up of it;
then we shall be swallowed up of it;
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I my selfe knew it not what it meant, though I often spoke to you of it, till of late;
I my self knew it not what it meant, though I often spoke to you of it, till of late;
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and alas that we see and have of it, is but little small glimerings of this life.
and alas that we see and have of it, is but little small glimmerings of this life.
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In truth I now perceive there is but little injoyment of Christ in the world, this life is a hidden life, men talk of it, Christians talke of it but alas how coldly, without affection, withoutlove, without overwhelmings, which shewes they live without it, did you know this life,
In truth I now perceive there is but little enjoyment of christ in the world, this life is a hidden life, men talk of it, Christians talk of it but alas how coldly, without affection, withoutlove, without overwhelmings, which shows they live without it, did you know this life,
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and did you live in the heart and loves of Christ, in the embraces of Christ, it would make us live otherguesse lives then we do.
and did you live in the heart and loves of christ, in the embraces of christ, it would make us live otherguess lives then we do.
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Oh beloved, how full of loves and sweetnes should we be? how full of selfe-deniall? how much seeking the good of others as your own? it does not make men of that harsh censuring, judging spirit, that is now so rife in the world, it does not make men so sweld & fly-blown with their own parts and with, the good opinions of others,
O Beloved, how full of loves and sweetness should we be? how full of self-denial? how much seeking the good of Others as your own? it does not make men of that harsh censuring, judging Spirit, that is now so rife in the world, it does not make men so swelled & flyblown with their own parts and with, the good opinions of Others,
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if you had it, it would make you live farre above all these things. And so far as any mans life and comfort runs not parallel with these things,
if you had it, it would make you live Far above all these things. And so Far as any men life and Comfort runs not parallel with these things,
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truly let him be never so great in profession;
truly let him be never so great in profession;
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in good earnest he lives yet in the flesh, and is not gotten into the life of Christ, Christ and they are not of one,
in good earnest he lives yet in the Flesh, and is not got into the life of christ, christ and they Are not of one,
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but of two contrary spirits and lives. But oh the sweet transcendent loves, joyes, overcommings that Saints enjoy, who live with Christ,
but of two contrary spirits and lives. But o the sweet transcendent loves, Joys, overcommings that Saints enjoy, who live with christ,
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and in Christ, they live in loving, and love in living, Christ and they are of one spirit, as 16 Ezek. 6. When I passed by thee, I saw thee polluted in thine owne bloud, I said unto thee when thou wast in thy blond, live,
and in christ, they live in loving, and love in living, christ and they Are of one Spirit, as 16 Ezekiel 6. When I passed by thee, I saw thee polluted in thine own blood, I said unto thee when thou wast in thy blond, live,
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and I caused thee to multiply, &c. and then thy time was a time of loves, &c. then wast thou comly through my comlinese, that I had put upon thee. and I caused thee to multiply, etc. and then thy time was a time of loves, etc. then wast thou comely through my comlinese, that I had put upon thee.
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Christ makes his Spouse beautifull with his owne beauty;
christ makes his Spouse beautiful with his own beauty;
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but we for the most part thinke highly of our selves, and of our own beauty,
but we for the most part think highly of our selves, and of our own beauty,
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and are comly to themselves, through their own comlinesse, and therin they glory;
and Are comely to themselves, through their own comeliness, and therein they glory;
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and most in the world runne this way in practise, though in judgement they deny it;
and most in the world run this Way in practice, though in judgement they deny it;
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but he who is come up to Christ, to have his beauty put on him; his life and his injoyments;
but he who is come up to christ, to have his beauty put on him; his life and his enjoyments;
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he hath put off himselfe, he hath put of his own life, his own beauty, his own comlinesse,
he hath put off himself, he hath put of his own life, his own beauty, his own comeliness,
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and what ever injoyments come from selfe, all these he is crucified too.
and what ever enjoyments come from self, all these he is Crucified too.
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But this is a life none come too, nor none knowes what it is in the injoyment of it, but he that has it.
But this is a life none come too, nor none knows what it is in the enjoyment of it, but he that has it.
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So much for that Head. Wee come to a second thing to be considered, that is,
So much for that Head. we come to a second thing to be considered, that is,
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why they are called Doves, and that is in regard of the Saints property. The property of Doves is to be full of innocencie, and secondly full of love, and thirdly full of delight.
why they Are called Dove, and that is in regard of the Saints property. The property of Dove is to be full of innocence, and secondly full of love, and Thirdly full of delight.
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First, full of innocencie, a Dove is the harmlessest creature in the world, so are the saints;
First, full of innocence, a Dove is the harmlessest creature in the world, so Are the Saints;
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the meekest, the harmlessest of all men; if they be reviled, they revile not againe;
the Meekest, the harmlessest of all men; if they be reviled, they revile not again;
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they esteeme not of the praisings or revilings of the world, because they have no life in the world,
they esteem not of the praisings or revilings of the world, Because they have no life in the world,
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nor of the world, as saints. If they have, they live below themselves, they live apart from Christ;
nor of the world, as Saints. If they have, they live below themselves, they live apart from christ;
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they are of so mortified a temper in any worldly respect, if they live with Christ,
they Are of so mortified a temper in any worldly respect, if they live with christ,
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and in Christ, that they cannot thinke any thing a gaine in the world, nor any thing a Losse:
and in christ, that they cannot think any thing a gain in the world, nor any thing a Loss:
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if they lose any thing, houses, lands, wives, children, honours, these they account no losse, because to them they were no gaine;
if they loose any thing, houses, Lands, wives, children, honours, these they account no loss, Because to them they were no gain;
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if they gain any thing, they count it not gaine, except they gaine their life in it;
if they gain any thing, they count it not gain, except they gain their life in it;
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and that is God himself, christ himself;
and that is God himself, Christ himself;
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to have God in all they have, or else they account they have nothing, & if they have nothing,
to have God in all they have, or Else they account they have nothing, & if they have nothing,
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if they live as I before shewed you, in the very bosome and heart of Christ,
if they live as I before showed you, in the very bosom and heart of christ,
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and in the mutuall embraces of each other, that they can say experimentally and feelingly, and enjoyingly, my beloved is mine, and I am his.
and in the mutual embraces of each other, that they can say experimentally and feelingly, and enjoy, my Beloved is mine, and I am his.
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This is their gaine, this is their all, and they have no thoughts of gaining in the world.
This is their gain, this is their all, and they have no thoughts of gaining in the world.
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For if they gaine these things and not God in them, they thinke themselves loosers.
For if they gain these things and not God in them, they think themselves Losers'.
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'Tis true, they love wife, children, friends, honours, so Christ be in them, with the discovery of his sweetnesse and loves,
It's true, they love wife, children, Friends, honours, so christ be in them, with the discovery of his sweetness and loves,
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then they are well and at rest.
then they Are well and At rest.
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They think it no hard thing to bee reviled in the world, if God speake love;
They think it no hard thing to be reviled in the world, if God speak love;
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let blind selfe-seeking, selfe-advancing, men of the world say what they will. And therefore beloved friends observe your spirits;
let blind Self-seeking, selfe-advancing, men of the world say what they will. And Therefore Beloved Friends observe your spirits;
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doe you find your selves moved and disturbed by others revilings? so far you live in your selves;
do you find your selves moved and disturbed by Others revilings? so Far you live in your selves;
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so far you are unmortified, uncrucified, you live not as Christians, according to the life you hold forth;
so Far you Are unmortified, uncrucified, you live not as Christians, according to the life you hold forth;
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if you did, you would see where their life is, & how far below Christ, and how much in themselves, that live in reviling & defaming others;
if you did, you would see where their life is, & how Far below christ, and how much in themselves, that live in reviling & defaming Others;
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and in stead of being angry or to your selves and in your selves, returning like for like, you would pitty them,
and in stead of being angry or to your selves and in your selves, returning like for like, you would pity them,
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and pray earnestly for them, that God would open their eyes, that they also may see upon what low and base principles they live and move.
and pray earnestly for them, that God would open their eyes, that they also may see upon what low and base principles they live and move.
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Againe, Doves are single-hearted and full of love, so are the saints, as saints; they love, and delight in loving;
Again, Dove Are singlehearted and full of love, so Are the Saints, as Saints; they love, and delight in loving;
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It is observed by some, of some Doves, and so of Hindes, that if their Mates had died, they were so affected with it, they would die also;
It is observed by Some, of Some Dove, and so of Hindes, that if their Mates had died, they were so affected with it, they would die also;
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such a resemblance is in the saints, they are full of love to each other, are sensible of each others sufferings;
such a resemblance is in the Saints, they Are full of love to each other, Are sensible of each Others sufferings;
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they doe not seeke to undoe, vex, and defame one another, but pitty and helpe one another, they doe as they would bee done by;
they do not seek to undo, vex, and defame one Another, but pity and help one Another, they do as they would be done by;
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they will not requite evill with evill, as do the men of the world, and all those that are not come up to the life of Christ to live as Saints, for they delight in loving;
they will not requite evil with evil, as do the men of the world, and all those that Are not come up to the life of christ to live as Saints, for they delight in loving;
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they live by loving, and love by living, for 'tis said of the Hindes and Doves, they have these three properties, first, they live by loving;
they live by loving, and love by living, for it's said of the Hinds and Dove, they have these three properties, First, they live by loving;
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secondly, they grow fruitfull by loving; and thirdly, they die without loving. The saints do thus;
secondly, they grow fruitful by loving; and Thirdly, they die without loving. The Saints do thus;
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they delight in love, they grow fruitfull by loving, and dye if they doe not love. 1. They live by loving, they are carried out in the first place in love to Christ,
they delight in love, they grow fruitful by loving, and die if they do not love. 1. They live by loving, they Are carried out in the First place in love to christ,
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as the cause of their love; for Christs love to them, causes their love to returne to him;
as the cause of their love; for Christ love to them, Causes their love to return to him;
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and they love Christ also in the Saints, these loves are the saints feast; they live by Christs kissing and embracing them, and by their kissing and embracing Christ,
and they love christ also in the Saints, these loves Are the Saints feast; they live by Christ kissing and embracing them, and by their kissing and embracing christ,
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and also in kissing and embracing one anothers spirits; by communicating to each other their experiences and enjoyments of Christ;
and also in kissing and embracing one another's spirits; by communicating to each other their experiences and enjoyments of christ;
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theres no greater joy, nor higher act in them then to act love, these are the dainties they feast on,
theres no greater joy, nor higher act in them then to act love, these Are the dainties they feast on,
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then are they transcendent in their spirits, and then are they most full of Christ. Secondly, Doves are made fruitfull by loving, so are the saints;
then Are they transcendent in their spirits, and then Are they most full of christ. Secondly, Dove Are made fruitful by loving, so Are the Saints;
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when thrive they more then when they have the sweetest communion and are most open to one another, to each others injoyments,
when thrive they more then when they have the Sweetest communion and Are most open to one Another, to each Others enjoyments,
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and so kisse and embrace each others spirits?
and so kiss and embrace each Others spirits?
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No sooner hath a saint kist the heart of Christ, but it is made fruitfull by that very kisse, by that embracement, and by that enjoyment;
No sooner hath a saint kissed the heart of christ, but it is made fruitful by that very kiss, by that embracement, and by that enjoyment;
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The very enjoyment of Christ makes them fruitfull. And they cannot be otherwise. They being once come to this, to enjoy Christ they cannot be unfruitfull. Here is a saint then;
The very enjoyment of christ makes them fruitful. And they cannot be otherwise. They being once come to this, to enjoy christ they cannot be unfruitful. Here is a saint then;
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his very love, his very nature provokes to fruitfulnesse;
his very love, his very nature provokes to fruitfulness;
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if he be not fruitfull, what ever he may be taken for, as a great Christian, because a great professor;
if he be not fruitful, what ever he may be taken for, as a great Christian, Because a great professor;
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hee never yet enjoyed Christ, never yet knew what the loves, the overcomming transcendent loves of Christ were.
he never yet enjoyed christ, never yet knew what the loves, the overcoming transcendent loves of christ were.
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Fruitfulnesse is made over to the soule at that very instant;
Fruitfulness is made over to the soul At that very instant;
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it is like the opening of the pores of the body, then the bloud interchanges and have free course and mingles it selfe through the whole body;
it is like the opening of the pores of the body, then the blood interchanges and have free course and mingles it self through the Whole body;
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this love of Christ (I tell you friends) it opens the pores of the soule, love and fruitfulnesse runs from Christ into the saints interchangeably;
this love of christ (I tell you Friends) it Opens the pores of the soul, love and fruitfulness runs from christ into the Saints interchangeably;
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as Christs heart is open to you, so is yours to him; there is a secret convayance to each other in the acts of loves.
as Christ heart is open to you, so is yours to him; there is a secret convayance to each other in the acts of loves.
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And thirdly they die without it, saints as saints, except they love they die;
And Thirdly they die without it, Saints as Saints, except they love they die;
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I pray observe, saints as saints cannot die, but their life dies, their joy dies, they live uncomfortably and as dying,
I pray observe, Saints as Saints cannot die, but their life die, their joy die, they live uncomfortably and as dying,
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as if they had no life. I speak now in regard of actings; a saint when he acts not love, he dies;
as if they had no life. I speak now in regard of actings; a saint when he acts not love, he die;
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he may have ordinances, and use externall intercourses to Christ and with the saints, and yet he as good as dead, no more life in act and comfort then the men of the world,
he may have ordinances, and use external intercourses to christ and with the Saints, and yet he as good as dead, no more life in act and Comfort then the men of the world,
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if the warm heart-bloud of Christ doe not run, and have free course into his soule;
if the warm Heart blood of christ do not run, and have free course into his soul;
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the saint acts not as a saint; but yet he may act in religion & worship;
the saint acts not as a saint; but yet he may act in Religion & worship;
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but, tis but to him selfe, & to his own credit and honour, and esteeme among men,
but, this but to him self, & to his own credit and honour, and esteem among men,
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or for some other selfe-end, and yet have no life as a saint.
or for Some other selfe-end, and yet have no life as a saint.
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The new man and Christ is as dead, and acts not, and therefore it is, sometime a saint has overflowings of spirit, mightily inlarged, his spirit has no bounds, another time he is bound up, straitned, the pores of his soule are lockt up;
The new man and christ is as dead, and acts not, and Therefore it is, sometime a saint has overflowings of Spirit, mightily enlarged, his Spirit has no bounds, Another time he is bound up, straitened, the pores of his soul Are locked up;
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he hath no intercourse of loves from Christ, and therefore has no breathings, no declarations of Christs loves to him, no experiences, he is wrapt up in himselfe, and to himselfe:
he hath no intercourse of loves from christ, and Therefore has no breathings, not declarations of Christ loves to him, no experiences, he is wrapped up in himself, and to himself:
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and therefore this makes him, (the soule being as sensible of this as of death (for 'tis a death to him) this makes him to goe to Christ, and complaine heavily, oh!
and Therefore this makes him, (the soul being as sensible of this as of death (for it's a death to him) this makes him to go to christ, and complain heavily, o!
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how he grones in spirit till he be revived, till his spirit, till his loves come into him againe,
how he groans in Spirit till he be revived, till his Spirit, till his loves come into him again,
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and cause him to act and live. Oh! sayes he, let my Christ come into me or I die, I cannot live;
and cause him to act and live. Oh! Says he, let my christ come into me or I die, I cannot live;
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'tis true (sayes he) here is ordinances, and here is a fellowship externally; but whats all this, if my soule be frozen, if my heart be bound up;
it's true (Says he) Here is ordinances, and Here is a fellowship externally; but whats all this, if my soul be frozen, if my heart be bound up;
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if I live within my selfe; if. I have not intercourses and returnes of loves, from my beloved, I die, I die.
if I live within my self; if. I have not intercourses and returns of loves, from my Beloved, I die, I die.
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Now beloved, would you have me make some use of this point from the particulars thereof;
Now Beloved, would you have me make Some use of this point from the particulars thereof;
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I hope you have done that your selves as I went along, but I will a little make out some uses.
I hope you have done that your selves as I went along, but I will a little make out Some uses.
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I cannot be large because of the time and my owne weaknesse;
I cannot be large Because of the time and my own weakness;
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and I would make it out to you of what I have found in my own experience;
and I would make it out to you of what I have found in my own experience;
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though I must confesse it is but lately, and no great light neither; there are depths, there are glorious transcendent truths, in these experiences; but oh!
though I must confess it is but lately, and no great Light neither; there Are depths, there Are glorious transcendent truths, in these experiences; but o!
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how dark, at how small a crevice doe wee see? How short doe we come? I tell you, though I have many times spoken of these things,
how dark, At how small a crevice do we see? How short doe we come? I tell you, though I have many times spoken of these things,
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yet how coldly, no ravishings, no inlargings, no overcommings of spirit, how bound up? truth is, I had the Theorie in my understanding,
yet how coldly, no ravishings, not inlargings, no overcommings of Spirit, how bound up? truth is, I had the Theory in my understanding,
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and I thought I had practised them, because I knew them; but 'tis but new, 'tis but small the experience of them;
and I Thought I had practised them, Because I knew them; but it's but new, it's but small the experience of them;
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but God wil reveale and lead on his saints from step to step;
but God will reveal and led on his Saints from step to step;
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that they shall go from strength to strength, digging up fountaines till they appeare before the Lord in Zion;
that they shall go from strength to strength, digging up fountains till they appear before the Lord in Zion;
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Professors talke much of heaven, but I professe they never were in heaven, nay never will be,
Professors talk much of heaven, but I profess they never were in heaven, nay never will be,
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if they come not to this life; you hope it may bee this life will bee hereafter.
if they come not to this life; you hope it may be this life will be hereafter.
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But I tell you, your heaven is here as well as hereafter in a degree: be not deceived to pers wade your selves you are saints, and you are Christians,
But I tell you, your heaven is Here as well as hereafter in a degree: be not deceived to pers wade your selves you Are Saints, and you Are Christians,
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and have not this life, we have described;
and have not this life, we have described;
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so farre you are in your sins, you are yet below Christ, you are yet in your selves, you are not come up to the life of a Christian, to the life of a Saint. Vses, from the particulars;
so Far you Are in your Sins, you Are yet below christ, you Are yet in your selves, you Are not come up to the life of a Christian, to the life of a Saint. Uses, from the particulars;
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first, are the saints so happy in their priviled ges, that they are Christs Doves,
First, Are the Saints so happy in their priviled ges, that they Are Christ Dove,
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and so precious to him? is it the priviledge and portion of the saints to be so precious to Christ? then take this as the first consectory, this will follow, if it be so.
and so precious to him? is it the privilege and portion of the Saints to be so precious to christ? then take this as the First consectory, this will follow, if it be so.
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Then they will not long to be precious to the world;
Then they will not long to be precious to the world;
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you will not bee troubled though the world, though men, though friends, though enemies regard you not;
you will not be troubled though the world, though men, though Friends, though enemies regard you not;
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so you be precious to Christ, this is enough for you;
so you be precious to christ, this is enough for you;
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what though such a friend speake evill of you? what thongh such a Professor loves you not;
what though such a friend speak evil of you? what though such a Professor loves you not;
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and there another professour suspects you, and you are troubled;
and there Another professor suspects you, and you Are troubled;
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VVhy saints, where is your life, in the world or in Christ? if in the world, no marvell you are troubled;
Why Saints, where is your life, in the world or in christ? if in the world, no marvel you Are troubled;
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no marvell you are offended; if your life bee in Christ, (you will say) what matter;
no marvel you Are offended; if your life be in christ, (you will say) what matter;
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so Christ thinkes preciously of you; if you have the sweet and mutuall embraces of Christ;
so christ thinks preciously of you; if you have the sweet and mutual embraces of christ;
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and your spirits run into each other, and kisse and embrace each other, here would be your rest.
and your spirits run into each other, and kiss and embrace each other, Here would be your rest.
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Secondly, observe from the next particulars, is nothing in the heart of Christ, too good for saints? does Christ embrace, salute, kisse, ravish, the saints in his transcendent loves? Does he endow them with the same glory he himselfe hath with the Father? for I must put things together, strength will not hold out to take them all severally as the things deserve.
Secondly, observe from the next particulars, is nothing in the heart of christ, too good for Saints? does christ embrace, salute, kiss, ravish, the Saints in his transcendent loves? Does he endow them with the same glory he himself hath with the Father? for I must put things together, strength will not hold out to take them all severally as the things deserve.
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Have any of you felt these things in your owne experience? I do not aske you,
Have any of you felt these things in your own experience? I do not ask you,
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if you have had the knowledge thereof in your understandings, but haue you enjoyed them,
if you have had the knowledge thereof in your understandings, but have you enjoyed them,
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and found the loves of Christ, so large, so overcomming to your soules? doe you see and feele, that Christ thinkes nothing in his very heart too good for you? The Scripture indeed is very full to prove this, I need not cite them,
and found the loves of christ, so large, so overcoming to your Souls? do you see and feel, that christ thinks nothing in his very heart too good for you? The Scripture indeed is very full to prove this, I need not Cite them,
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but have you made proofe thereof? are these things so to you? are they proved by your injoyments? then I will tell you what it will worke.
but have you made proof thereof? Are these things so to you? Are they proved by your enjoyments? then I will tell you what it will work.
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First, nothing that you have will be too precious for Christ, Christs very heart, his life, his riches, his loves, his glory, is not too precious for you.
First, nothing that you have will be too precious for christ, Christ very heart, his life, his riches, his loves, his glory, is not too precious for you.
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And your very heart, your life, you will not think too precious for him, much lesse your honour, your riches, your credit;
And your very heart, your life, you will not think too precious for him, much less your honour, your riches, your credit;
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I tell you friends, nothing will be too deare to part with, so you may be taken up to these injoyments;
I tell you Friends, nothing will be too deer to part with, so you may be taken up to these enjoyments;
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you will tread upon all as dirt, as dung, so you may gaine the loves, and embraces of Christ.
you will tread upon all as dirt, as dung, so you may gain the loves, and embraces of christ.
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Will friends, will honours, will parts, will ordinances, stand you in such stead as the loves of Christ? will they lay you in the very heart and bosome of Christ? will they redeeme you from the law and set you free? will they take you from under the power of the killing letter, which threatned nothing but death and hell? will they take all advantages to do you good, by sin, by afflictions? will they come in and helpe you,
Will Friends, will honours, will parts, will ordinances, stand you in such stead as the loves of christ? will they lay you in the very heart and bosom of christ? will they Redeem you from the law and Set you free? will they take you from under the power of the killing Letter, which threatened nothing but death and hell? will they take all advantages to do you good, by since, by afflictions? will they come in and help you,
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when you are quite worne out? will they helpe you out in straits? No, no, they will not, they cannot:
when you Are quite worn out? will they help you out in straits? No, no, they will not, they cannot:
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but all they can doe, is but to lay you in their owne bosomes, they cannot helpe against the terrours of the Law;
but all they can do, is but to lay you in their own bosoms, they cannot help against the terrors of the Law;
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they take all advantages to doe you hurt, they cannot helpe you out of straits,
they take all advantages to do you hurt, they cannot help you out of straits,
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but rather helpe you into straits, &c. The saints, as saints, they looke on all outward comforts thus,
but rather help you into straits, etc. The Saints, as Saints, they look on all outward comforts thus,
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and how then can they bee in love with them; they looke on them as chaffe, as stubble, as nothing;
and how then can they be in love with them; they look on them as chaff, as stubble, as nothing;
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their life, their loves, their treasure is in the loves of Christ, and having Christs heart, running out to them and theirs to his;
their life, their loves, their treasure is in the loves of christ, and having Christ heart, running out to them and theirs to his;
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Thou in me, and I in them, and they in me: Thus much you hold forth by your profession of Christ, and if it be so, Thou in me, and I in them, and they in me: Thus much you hold forth by your profession of christ, and if it be so,
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then I wonder why something of yours is too good for him;
then I wonder why something of yours is too good for him;
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if you loose your honour, your good name, your estates for him, you thinke much, you thinke Christ deales hardly with you;
if you lose your honour, your good name, your estates for him, you think much, you think christ deals hardly with you;
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and well you may, if he bestow not himselfe upon you;
and well you may, if he bestow not himself upon you;
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but had you as good a thing in the roome of that you lose, you would never repine;
but had you as good a thing in the room of that you loose, you would never repine;
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if Christ be such happinesse, such riches, such ravishings, so that he is better then all things else;
if christ be such happiness, such riches, such ravishings, so that he is better then all things Else;
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whats the reason you sticke so much upon the creature? whats the reason you come not off to this life? whats the reason that ye come no sooner, make no more hast, have no more longings to it? But friends, were you in the armes, in the embraces of Christ, you would repent you came no sooner into these joyes and loves;
whats the reason you stick so much upon the creature? whats the reason you come not off to this life? whats the reason that you come no sooner, make no more haste, have no more longings to it? But Friends, were you in the arms, in the embraces of christ, you would Repent you Come no sooner into these Joys and loves;
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that you were no sooner crucified to the flesh, and to your selves.
that you were no sooner Crucified to the Flesh, and to your selves.
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Oh! beloved, I tell you, you would sleight all things as they stood in opposition to Christ.
Oh! Beloved, I tell you, you would sleight all things as they stood in opposition to christ.
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But as I told you before, they doe love wife, friends, children, but 'tis in Christ,
But as I told you before, they do love wife, Friends, children, but it's in christ,
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as Christ appears to them, in them.
as christ appears to them, in them.
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But friends, where is your great boasting of your profession and Christianity, and living to Christ,
But Friends, where is your great boasting of your profession and Christianity, and living to christ,
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if these things be so? If Christ take away strawes and give Diamonds and Pearles, what cause hast thou to complaine? If thou dost complaine for the losing of these strawes, it is signe for all thy boasting thou hast no Pearles;
if these things be so? If christ take away straws and give Diamonds and Pearls, what cause hast thou to complain? If thou dost complain for the losing of these straws, it is Signen for all thy boasting thou hast no Pearls;
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but these strawes, these nothings were thy Pearles and thy Diamonds.
but these straws, these nothings were thy Pearls and thy Diamonds.
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Againe, is a saint made glorious by Christ, and is Christ and his glory all one? then were you made glorious by Christ, you would be swallowed up in the loves of Christ;
Again, is a saint made glorious by christ, and is christ and his glory all one? then were you made glorious by christ, you would be swallowed up in the loves of christ;
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you could not live apart from Christ, but you should live in Christ. You have heard this is your priviledge, as saints;
you could not live apart from christ, but you should live in christ. You have herd this is your privilege, as Saints;
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you shall not live in one region, and Christ in another, but you shall injoy the same life, the same joyes, the same loves with Christ.
you shall not live in one region, and christ in Another, but you shall enjoy the same life, the same Joys, the same loves with christ.
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Againe, is the presence of Christ in himselfe? then 'tis not to be enjoyd else-where; 'tis not in fellowships;
Again, is the presence of christ in himself? then it's not to be enjoyed elsewhere; it's not in fellowships;
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'tis not in ordinances, simply considered;
it's not in ordinances, simply considered;
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yet these ye are to use to hold forth the discipline of Christ to the world,
yet these you Are to use to hold forth the discipline of christ to the world,
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yet not to rest in these; these distinguish you externally from the men of the world;
yet not to rest in these; these distinguish you externally from the men of the world;
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but you will be as of the world still for all them, if you enjoy no more but bare ordinances.
but you will be as of the world still for all them, if you enjoy no more but bore ordinances.
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This I speake, because many satisfie themselves in this, in receiving outwardly the ordinances, and that they are accounted Professours,
This I speak, Because many satisfy themselves in this, in receiving outwardly the ordinances, and that they Are accounted Professors,
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and sequestred from the men of the world, and because they are found in such and such fellowships, being well thought on by others;
and sequestered from the men of the world, and Because they Are found in such and such fellowships, being well Thought on by Others;
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alas these will doe you no good; for all these you may have no more life then the men of the world.
alas these will do you no good; for all these you may have no more life then the men of the world.
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You see no man can live in the bosome of Christ, and in the glory of Christ,
You see no man can live in the bosom of christ, and in the glory of christ,
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but hee is made one with Christ; Saints, they are not only made perfect hereafter; as most Professours run away with that;
but he is made one with christ; Saints, they Are not only made perfect hereafter; as most Professors run away with that;
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but they are admitted and have some entrance into heaven here;
but they Are admitted and have Some Entrance into heaven Here;
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they live as Saints, they walke as saints, they trade as saints, they live with Christ;
they live as Saints, they walk as Saints, they trade as Saints, they live with christ;
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they walke up and downe in loves, love compasses them round about, they are swallowed up of loves;
they walk up and down in loves, love compasses them round about, they Are swallowed up of loves;
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they live in loving, and love in living; ordinances are but shels;
they live in loving, and love in living; ordinances Are but shells;
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but saints while they are cracking the shell to others, they are eating the kernell themselves, and live thereby.
but Saints while they Are cracking the shell to Others, they Are eating the kernel themselves, and live thereby.
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Alas friends, you may be partakers of all externall ordinances, you may submit to Baptisme, you may come into a right order of a Church way, you may frequently break Bread together,
Alas Friends, you may be partakers of all external ordinances, you may submit to Baptism, you may come into a right order of a Church Way, you may frequently break Bred together,
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but whats all this friends? this is but the shell of the businesse, the huske, the bone;
but whats all this Friends? this is but the shell of the business, the husk, the bone;
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but is Christ glorified in your spirit, (here is the life) and you in his Spirit, here is the kernell, the marrow;
but is christ glorified in your Spirit, (Here is the life) and you in his Spirit, Here is the kernel, the marrow;
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doe you live as he lives? are you made one in spirit? truly friends, examine,
do you live as he lives? Are you made one in Spirit? truly Friends, examine,
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and look wel to your selves, for mine owne part, often have I spoken to you,
and look well to your selves, for mine own part, often have I spoken to you,
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& taught to you, that which I found not in experience; yet I thought I had;
& taught to you, that which I found not in experience; yet I Thought I had;
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but truly I find now I comprehended them, yet I was not comprehended of them;
but truly I find now I comprehended them, yet I was not comprehended of them;
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I knew not what eating the kernell was, nor tasting the marrow, the sweetnesse till of late.
I knew not what eating the kernel was, nor tasting the marrow, the sweetness till of late.
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Againe, are saints well and fitly called Doves, in regard of liveing in loves, and by being made fruitfull by loving,
Again, Are Saints well and fitly called Dove, in regard of living in loves, and by being made fruitful by loving,
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and in regard they cannot live except they love? then observe that the people of God, are an innocent people;
and in regard they cannot live except they love? then observe that the people of God, Are an innocent people;
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they are innocent to the Law;
they Are innocent to the Law;
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Christ hath fulfilled it for them, and freed them from the Law, and brought them to peace and liberty from under the power of the killing letter.
christ hath fulfilled it for them, and freed them from the Law, and brought them to peace and liberty from under the power of the killing Letter.
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Againe, are the saints no selfe-seekers but selfe-deniers? then I wonder what means that rough and rugged carriage in those that say they live with Christ,
Again, Are the Saints no self-seekers but selfe-deniers? then I wonder what means that rough and rugged carriage in those that say they live with christ,
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and in Christ, and injoy Christ;
and in christ, and enjoy christ;
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& yet their life is much in seeking to defame others, and to set up themselves:
& yet their life is much in seeking to defame Others, and to Set up themselves:
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This is not to live as saints, this is farre from the carriage of saints, this is not to live in loves,
This is not to live as Saints, this is Far from the carriage of Saints, this is not to live in loves,
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& to grow fruitfull by loveing;
& to grow fruitful by loving;
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the carriage of a saint is (you have heard) to seeke anothers good as their owne:
the carriage of a saint is (you have herd) to seek another's good as their own:
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These then live not in Christ; but they live in the world, Christ and they live in two contrary Regions;
These then live not in christ; but they live in the world, christ and they live in two contrary Regions;
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these declare they yet live in the Creature, in selfe, in flesh: these seek for honour of men, and not of Christ;
these declare they yet live in the Creature, in self, in Flesh: these seek for honour of men, and not of christ;
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so they may but set up themselves, it matters not what becomes of their brethren.
so they may but Set up themselves, it matters not what becomes of their brothers.
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As those that love Honour or Riches or what else in the World, so they can but get them for themselves, they care not how many suffer for it, so they have it:
As those that love Honour or Riches or what Else in the World, so they can but get them for themselves, they care not how many suffer for it, so they have it:
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are these (beloved brethren) such as live as Christ lives? those that revile because they are reviled, nay revile when not reviled;
Are these (Beloved brothers) such as live as christ lives? those that revile Because they Are reviled, nay revile when not reviled;
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how farre is this below the practice of saints? such men proclaime and hold it forth they are no saints in practice, what ever they would have the World or Gods people thinke of them.
how Far is this below the practice of Saints? such men proclaim and hold it forth they Are no Saints in practice, what ever they would have the World or God's people think of them.
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The saints, (you see) they undervalue all mans reviling, it is to farre below them to revile againe, to returne evill for evill;
The Saints, (you see) they undervalue all men reviling, it is to Far below them to revile again, to return evil for evil;
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you see they are passive in suffering, but active in loving:
you see they Are passive in suffering, but active in loving:
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the other are proud, selfe-seeking, selfe boasting, and they yet live in the flesh, and are not come to live in and with Jesus Christ.
the other Are proud, Self-seeking, self boasting, and they yet live in the Flesh, and Are not come to live in and with jesus christ.
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Againe, observe from the second thing that the saints grow fruitfull by loveing and delight in loving,
Again, observe from the second thing that the Saints grow fruitful by loving and delight in loving,
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then they are not constrained by the law to duty, but they love it of themselves, it is no forced thing in them;
then they Are not constrained by the law to duty, but they love it of themselves, it is no forced thing in them;
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they do not task and force them selves to obey Christ but it is their nature,
they do not task and force them selves to obey christ but it is their nature,
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and they work freely, their lives are in loving, and in loving they have their life.
and they work freely, their lives Are in loving, and in loving they have their life.
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Till men come to live this life, these things, to all men else are a hidden mistery;
Till men come to live this life, these things, to all men Else Are a hidden mystery;
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and if a mistery no marvell then men so much mistake in setting out this life,
and if a mystery no marvel then men so much mistake in setting out this life,
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and what a Christian is, for no man knows it, nor hits it right but he that lives it,
and what a Christian is, for no man knows it, nor hits it right but he that lives it,
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for all else, live and grope in the darke and few attaine to it.
for all Else, live and grope in the dark and few attain to it.
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Some men say this is the Christian, and some that is the Christian, and it may be mistaken in both,
some men say this is the Christian, and Some that is the Christian, and it may be mistaken in both,
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for they make Christians according to their owne fancy;
for they make Christians according to their own fancy;
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if he do but jump with them in opinion, this is enough to hold him up a Christian, oh!
if he do but jump with them in opinion, this is enough to hold him up a Christian, o!
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he must needs be the godly man, and and yet see not that rule the word holds forth in the life, marrow, & mistery of it:
he must needs be the godly man, and and yet see not that Rule the word holds forth in the life, marrow, & mystery of it:
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but beloved it will be so, every man judges by what light he has; & if his light be false or dark, so needs must his judgement be.
but Beloved it will be so, every man judges by what Light he has; & if his Light be false or dark, so needs must his judgement be.
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Yet in my experience I see but (as it were) a dram of that weight of glory that is to be revealed upon the soons of truth.
Yet in my experience I see but (as it were) a dram of that weight of glory that is to be revealed upon the soons of truth.
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And I wil tel you what my thoughts are; I am perswaded, ere long, God will pick out himselfe a choise people;
And I will tell you what my thoughts Are; I am persuaded, ere long, God will pick out himself a choice people;
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now here is some what to do about Churches and selected Congregations, but you will see (if I mistake not) ere long, Congregations pickt out of Congregations;
now Here is Some what to do about Churches and selected Congregations, but you will see (if I mistake not) ere long, Congregations picked out of Congregations;
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of Men that have experience of this life of living with God. And the ordinances shall be yet more and more purified;
of Men that have experience of this life of living with God. And the ordinances shall be yet more and more purified;
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and yet they not rest in ordinances, but shall haue the marrow of ordinances:
and yet they not rest in ordinances, but shall have the marrow of ordinances:
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I say the time will come, that there will be a people who kisse and embrace one another in spirit,
I say the time will come, that there will be a people who kiss and embrace one Another in Spirit,
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and shall live in loving and in joying one another, farre more then ever, yet our eyes have seene.
and shall live in loving and in joying one Another, Far more then ever, yet our eyes have seen.
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Wee should now have further proceeded to the next points, namely these, from the words, My Dove, my undefiled is one.
we should now have further proceeded to the next points, namely these, from the words, My Dove, my undefiled is one.
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Doct. 2. That Christs Dove is not a defiled, but an undefiled company. Thirdly, that Christs undefiled Dove is but one;Doct. 2. That Christ Dove is not a defiled, but an undefiled company. Thirdly, that Christ undefiled Dove is but one;
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though they be scattered and divided here to men, yet to Christ they are but one, where wee should have shewed the folly of many in these dayes, that they ty their loves only to that congregated body of which they are in fellowship with;
though they be scattered and divided Here to men, yet to christ they Are but one, where we should have showed the folly of many in these days, that they ty their loves only to that congregated body of which they Are in fellowship with;
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and if they differ in judgement from them, they have no love to them; neither doe they account them of the number of Christs one, undefiled Dove;
and if they differ in judgement from them, they have no love to them; neither do they account them of the number of Christ one, undefiled Dove;
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this is grosse ignorance, and proceeds from weaknesse, pride, and folly; and is indeed meere Antichrist, and the fopperies of men:
this is gross ignorance, and proceeds from weakness, pride, and folly; and is indeed mere Antichrist, and the fopperies of men:
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congregated, or uncongregated, so they bee Christs Doves, we ought to love them.
congregated, or uncongregated, so they be Christ Dove, we ought to love them.
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But my strength faileth me, and so I commit you, and what hath been delivered, to the blessing of God.
But my strength Faileth me, and so I commit you, and what hath been Delivered, to the blessing of God.
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PHIL. 4.11. I have learned in what ever estate I am therewith to be content. THe first point from these words is this.PHILIP. 4.11. I have learned in what ever estate I am therewith to be content. THe First point from these words is this.
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Doct. That contentation, is a Saints lesson;Doct. That contentation, is a Saints Lesson;
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first, let us see what a Saints contentation is? Secondly, the benefits that flow from a Saints contentation.
First, let us see what a Saints contentation is? Secondly, the benefits that flow from a Saints contentation.
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First what a Saints contentation is, it is this; to bee content with God, and in God in all conditions;
First what a Saints contentation is, it is this; to be content with God, and in God in all conditions;
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herein is only a true rest; if it be in any thing else but God, it is no true rest;
herein is only a true rest; if it be in any thing Else but God, it is no true rest;
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If honour, or pleasure, or profit, or credit, or applause, or riches, or any thing besides God doth give thee rest;
If honour, or pleasure, or profit, or credit, or applause, or riches, or any thing beside God does give thee rest;
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thy rest and content is in the creature, and not in God: for then, as these things ebbe and flow, so doth thy content.
thy rest and content is in the creature, and not in God: for then, as these things ebb and flow, so does thy content.
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But hee whose content is in God, his content is, as God ebbes and flowes to him;
But he whose content is in God, his content is, as God ebbs and flows to him;
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so that if he have God and enjoy him, hee cares not how the creature comes or goes.
so that if he have God and enjoy him, he Cares not how the creature comes or Goes.
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If hee have riches, and not God in them, he hath no true rest.
If he have riches, and not God in them, he hath no true rest.
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And on the contrary, if he have poverty, disgrace, bannishment, or imprisonment, and enjoy God, hee hath his rest still.
And on the contrary, if he have poverty, disgrace, banishment, or imprisonment, and enjoy God, he hath his rest still.
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Because his content is not in, and with the creature, but it is in and with God; Gods will is his rest.
Because his content is not in, and with the creature, but it is in and with God; God's will is his rest.
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Hee that lives in the will of God, hee sees Gods will is best for him;
He that lives in the will of God, he sees God's will is best for him;
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and his will is so swallowed up in the will of God, and made one with it, that hee hath no peace but in this.
and his will is so swallowed up in the will of God, and made one with it, that he hath no peace but in this.
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And this life hee hath and enjoyes not by reasoning himselfe into this condition; as, for a man to say thus;
And this life he hath and enjoys not by reasoning himself into this condition; as, for a man to say thus;
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this is Gods will, and I must be content; it is but a folly to resist his will;
this is God's will, and I must be content; it is but a folly to resist his will;
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it must bee so, and I cannot helpe it; therefore I were better be content, then to fight and strive against it;
it must be so, and I cannot help it; Therefore I were better be content, then to fight and strive against it;
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for I cannot remove it, till God please.
for I cannot remove it, till God please.
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Now this is not the content of Saints, but that which reason dictates to a man, which a man without grace may reach;
Now this is not the content of Saints, but that which reason dictates to a man, which a man without grace may reach;
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and in this content most are satisfied, and take it to bee a Saints submission, and contentation when it is not.
and in this content most Are satisfied, and take it to be a Saints submission, and contentation when it is not.
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But a Saints rest, content, and satisfaction, is not from reason; but from a sweet enjoyment of God in every condition;
But a Saints rest, content, and satisfaction, is not from reason; but from a sweet enjoyment of God in every condition;
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so that in every condition, hee findes God so sweet, so ravishing, that hee concludes; these conditions are best for him, better then any other.
so that in every condition, he finds God so sweet, so ravishing, that he concludes; these conditions Are best for him, better then any other.
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And this man hee sees really; that God chooses his conditions better for him, then hee can choose for himselfe;
And this man he sees really; that God chooses his conditions better for him, then he can choose for himself;
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so that this man findes really, and experimentally, such enjoyments of God, such sparklings of love, such precious experiences of grace scattered up and downe in those conditions, that hee cannot wish them otherwayes,
so that this man finds really, and experimentally, such enjoyments of God, such sparklings of love, such precious experiences of grace scattered up and down in those conditions, that he cannot wish them otherways,
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except the will of God be to change them, and to put him into any other condition better for him.
except the will of God be to change them, and to put him into any other condition better for him.
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For if hee desire health, or honour, or riches, or parts, or any other conditions,
For if he desire health, or honour, or riches, or parts, or any other conditions,
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and therein finde not God and his glorious out-goings in his soule, and experiences of his loves; hee hath no rest:
and therein find not God and his glorious outgoings in his soul, and experiences of his loves; he hath no rest:
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but poverty and the contrary hee desires rather, so hee may have the enjoyment of his God in them.
but poverty and the contrary he Desires rather, so he may have the enjoyment of his God in them.
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For I told you, it was God alone, and God in all things, and with all things, was the true rest of Saints.
For I told you, it was God alone, and God in all things, and with all things, was the true rest of Saints.
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His rest is not in this and that, but God in this and that;
His rest is not in this and that, but God in this and that;
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so that whether hee have this thing, or that thing, if hee have not God in this,
so that whither he have this thing, or that thing, if he have not God in this,
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and that thing, he hath no rest, not as a Saint; I pray observe that.
and that thing, he hath no rest, not as a Saint; I pray observe that.
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I doe not deny, but many men may have a rest, but it is not a Saints rest, as a saint;
I do not deny, but many men may have a rest, but it is not a Saints rest, as a saint;
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and that which flowes from grace, and from the loves and embraces of God himselfe.
and that which flows from grace, and from the loves and embraces of God himself.
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Whether it flow from reason (as I told you before) or whether it bee from injoying the creature.
Whither it flow from reason (as I told you before) or whither it be from enjoying the creature.
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As many men that live below reason, that live by sence; they have a content and satisfaction; because they have the creature;
As many men that live below reason, that live by sense; they have a content and satisfaction; Because they have the creature;
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riches, or honour, or credit, or beauty, or parts, and they are herewith content: truly friends, this is no better then a sensuall content;
riches, or honour, or credit, or beauty, or parts, and they Are herewith content: truly Friends, this is no better then a sensual content;
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and this is farre short of that content that comes from reason; and therefore, much more of that which flowes from God and grace;
and this is Far short of that content that comes from reason; and Therefore, much more of that which flows from God and grace;
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for he that hath it from God, and by enjoying that sweetnesse of loves that is in the will of God;
for he that hath it from God, and by enjoying that sweetness of loves that is in the will of God;
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hee lives with God, lives in God, is in the very bosome of God, in the very heart of Christ. And hee that lives there;
he lives with God, lives in God, is in the very bosom of God, in the very heart of christ. And he that lives there;
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no marvell though hee regard not the motion and alteration of the creature; but as God alters to his injoyments.
no marvel though he regard not the motion and alteration of the creature; but as God alters to his enjoyments.
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When hee enjoyes most of God, then hath hee the greatest content, though hee have the least of the creature;
When he enjoys most of God, then hath he the greatest content, though he have the least of the creature;
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and when he enjoyes lesse of God, then hath he the lesse content, though never so much of the creature;
and when he enjoys less of God, then hath he the less content, though never so much of the creature;
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and the reason is, because nothing without God, nothing below God can be his rest.
and the reason is, Because nothing without God, nothing below God can be his rest.
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Secondly, for the good, and for those benefits that flowe from this enjoyment, of God and from a Saints content.
Secondly, for the good, and for those benefits that flow from this enjoyment, of God and from a Saints content.
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1 Hee that lives this life, hee is free from the combustion of opposition; for when God doth one thing;
1 He that lives this life, he is free from the combustion of opposition; for when God does one thing;
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and the will of man would have another, here now Gods will and mans, fight; and rush one against another, like two contrary streames or seas, which will not mingle.
and the will of man would have Another, Here now God's will and men, fight; and rush one against Another, like two contrary streams or Seas, which will not mingle.
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Where these two wills meet, there must needs bee much trouble, and great combustion in their opposition;
Where these two wills meet, there must needs be much trouble, and great combustion in their opposition;
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the man cannot be at rest;
the man cannot be At rest;
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but as the Apostle Iames sayes, Hee is in a very unsettled, wavering condition, like a wave of the Sea carried and tossed every way, but as the Apostle James Says, He is in a very unsettled, wavering condition, like a wave of the Sea carried and tossed every Way,
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and cannot receive any thing of the Lord, being double minded, and unstable in all his wayes. and cannot receive any thing of the Lord, being double minded, and unstable in all his ways.
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Hee would have a rest composed of God and the creature. And such a man cannot receive any thing of God, in a saint-like way;
He would have a rest composed of God and the creature. And such a man cannot receive any thing of God, in a saintlike Way;
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till hee come to enjoy God singly and nakedly; hee can have no lasting, no true rest.
till he come to enjoy God singly and nakedly; he can have no lasting, no true rest.
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But did we rest in God and not in the creature, wee should be free from this combustion,
But did we rest in God and not in the creature, we should be free from this combustion,
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and this alterity in our spirits.
and this alterity in our spirits.
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And so farre as wee want it, so farre wee are short of a saint-like satisfaction and rest.
And so Far as we want it, so Far we Are short of a saintlike satisfaction and rest.
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And where this content is not, there is that combustion In opposition, and resisting Gods will, (as I said) like two mighty Seas that dash one against another;
And where this content is not, there is that combustion In opposition, and resisting God's will, (as I said) like two mighty Seas that dash one against Another;
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and where that is, there is a foame, froth, and filth cast up which annoyes the man;
and where that is, there is a foam, froth, and filth cast up which annoys the man;
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A discontented heart, that cast up mire and dirt; Much sinne, froth, and defilement. And as the Apostle, saith;A discontented heart, that cast up mire and dirt; Much sin, froth, and defilement. And as the Apostle, Says;
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this man is unstable in all his wayes, and carryed about with every wind of Doctrine. this man is unstable in all his ways, and carried about with every wind of Doctrine.
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Every wind of Doctrine changeth his opinion;
Every wind of Doctrine changes his opinion;
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and certainly there is no man rightly establisht, and groundedly firme in his opinion, till hee come into this life, to live with God, and in God.
and Certainly there is no man rightly established, and groundedly firm in his opinion, till he come into this life, to live with God, and in God.
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But hee whose will is emptied into the will of God, hee lives with God, and in God;
But he whose will is emptied into the will of God, he lives with God, and in God;
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he sits aboue all the Alterity of the creature; change this man from one condition to another, hee changes not, as his condition changes;
he sits above all the Alterity of the creature; change this man from one condition to Another, he changes not, as his condition changes;
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throw him into any condition, which way you will, hee still falls on his leggs.
throw him into any condition, which Way you will, he still falls on his legs.
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This is the man that David speakes of, that he maketh to lye downe in greene pastures and leads him beside the still waters, he restoreth his soule and leades him in the path of righteousnes for his Name sake,
This is the man that David speaks of, that he makes to lie down in green pastures and leads him beside the still waters, he restoreth his soul and leads him in the path of righteousness for his Name sake,
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and though he walke in the valley of the shadow of death he will not feare;
and though he walk in the valley of the shadow of death he will not Fear;
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thy rod and thy staffe is with me.
thy rod and thy staff is with me.
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and they comfort mee, they see loves, and gaines, and proffits, and sweet experiences more precious then pearles in the very rods of God,and they Comfort me, they see loves, and gains, and profits, and sweet experiences more precious then Pearls in the very rods of God,
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and are fully satisfied with the goodnes of God.
and Are Fully satisfied with the Goodness of God.
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God spreads them a faire Table in presence of their enemies, and their head is sweetly anoynted with oyle,
God spreads them a fair Table in presence of their enemies, and their head is sweetly anointed with oil,
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and their cup runneth over, like the oyle on Aarons head; which perfumeth al Gods dealings, to them & runneth downe to the very skirts of their garments, and like the dew of hermon and as the dew on the mountaines of Zion,
and their cup Runneth over, like the oil on Aaron's head; which perfumeth all God's dealings, to them & Runneth down to the very skirts of their garments, and like the due of Hermon and as the due on the Mountains of Zion,
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for there he commandeth the blessing even for evermore, and this is that David speakes off in the 37. Ps. 4. Delight thy selfe in the Lord and he shal give thee the desires of thine heart. for there he commands the blessing even for evermore, and this is that David speaks off in the 37. Ps. 4. Delight thy self in the Lord and he shall give thee the Desires of thine heart.
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Whats that thinke you? that you shall have riches, and plenty, and credit, and ease, Whats that think you? that you shall have riches, and plenty, and credit, and ease,
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and full tables and great earthly possessions? No no, but that in the want or fullnesse of these things, you shall have God to be your rest and content;
and full tables and great earthly possessions? No no, but that in the want or fullness of these things, you shall have God to be your rest and content;
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that your will and Gods being united, you shall have no defires but whats agreeable to the will of God.
that your will and God's being united, you shall have no Desires but whats agreeable to the will of God.
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This is that dwelling in the Land and being fed of God, as David speakes in the 37. Ps.
This is that Dwelling in the Land and being fed of God, as David speaks in the 37. Ps.
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For so long as we live on the creature, we cannot have this spirituall life, and these divine promises made good to us;
For so long as we live on the creature, we cannot have this spiritual life, and these divine promises made good to us;
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but of necessity, wee liveing on the creature, wee must be subject to the troubles distraction and changes of the creature.
but of necessity, we living on the creature, we must be Subject to the Troubles distraction and changes of the creature.
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As those that live in any element must needes be subject to the motions, Alterations and troubles of that element in which they live. As birds, or fishes:
As those that live in any element must needs be Subject to the motions, Alterations and Troubles of that element in which they live. As Birds, or Fish:
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birds live in the aire, if the ayre change and be infected, so needes must they:
Birds live in the air, if the air change and be infected, so needs must they:
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or fish, if the element of water wherin they live, be poyson'd or disturbed so are they;
or Fish, if the element of water wherein they live, be poisoned or disturbed so Are they;
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and so it is in this; those that live in the creature and with the creature:
and so it is in this; those that live in the creature and with the creature:
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must needes simpathize, and bee sutably qualified to the creature. But he that sits above with God is above all change in the creatures element;
must needs sympathise, and be suitably qualified to the creature. But he that sits above with God is above all change in the creatures element;
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hee is selfe-denied to the world, and all in the world. Againe, this is the way to persection;
he is selfe-denied to the world, and all in the world. Again, this is the Way to persecution;
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so far as we are satisfied with God, and satisfied with truth; so far we live in perfection;
so Far as we Are satisfied with God, and satisfied with truth; so Far we live in perfection;
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I doe not say that person is perfect, or without sin; no, but so farre as we live this life, so farre we come toward perfection,
I do not say that person is perfect, or without since; no, but so Far as we live this life, so Far we come towards perfection,
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and live in perfection, and live with God; The new man carries us to God and perfection;
and live in perfection, and live with God; The new man carries us to God and perfection;
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it assends and carries us upward, to God and Christ: but so farre as we come not up to this life;
it assends and carries us upward, to God and christ: but so Far as we come not up to this life;
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so farre wee live below God, and are drawne downward to the Creature, to the World, to Hell-ward, to Divell-ward:
so Far we live below God, and Are drawn downward to the Creature, to the World, to Hellward, to Divell-ward:
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as one when he saw a Bird tyed with a stone to her Legg, as she mounted to flee upward, still the stone drew her downe to the Earth,
as one when he saw a Bird tied with a stone to her Leg, as she mounted to flee upward, still the stone drew her down to the Earth,
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and thereupon he fell a weeping;
and thereupon he fell a weeping;
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because it did so fully represent to him his own condition, hee could not but weepe.
Because it did so Fully represent to him his own condition, he could not but weep.
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Grace carries and drawes a man on to perfection; but the old man drawes downe to the Earth, to defilement, to destruction.
Grace carries and draws a man on to perfection; but the old man draws down to the Earth, to defilement, to destruction.
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3. Againe this conditon of a Saints rest is a gathering condition; it puts him in a gathering way.
3. Again this condition of a Saints rest is a gathering condition; it puts him in a gathering Way.
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I pray you observe it, this mā is the thriving man, he only is in a thriving way;
I pray you observe it, this man is the thriving man, he only is in a thriving Way;
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this man is like to grow a rich man indeed. All our wayes are scattering wayes;
this man is like to grow a rich man indeed. All our ways Are scattering ways;
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if we live on the creature we gaine not, but scatter and lose all;
if we live on the creature we gain not, but scatter and loose all;
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he that lives this life of a Saint, that God has taught him this lesson, flowing from his own selfe, from the very heart of God, and the bosom of Christ;
he that lives this life of a Saint, that God has taught him this Lesson, flowing from his own self, from the very heart of God, and the bosom of christ;
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he gathers such precious flowers of experience, and gaines such precious Jewels and Pearles, that he counts himself rich in them, and in nothing else;
he gathers such precious flowers of experience, and gains such precious Jewels and Pearls, that he counts himself rich in them, and in nothing Else;
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If hee live beside God, he lookes on himself as a man that scatters all; as a growing to be a banckrupt;
If he live beside God, he looks on himself as a man that scatters all; as a growing to be a bankrupt;
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one that has no experience of the rich gainings of grace;
one that has no experience of the rich gainings of grace;
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Godlinesse with content (sayes the Apostle) is great gaine. Ther's no true cōtent but in gaines by grace, Godliness with content (Says the Apostle) is great gain. Ther's no true content but in gains by grace,
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and the rich experriences of Gods workings in the soule;
and the rich experriences of God's workings in the soul;
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to see which way corruption comes to be crusified, and he kild to the world and the world to him;
to see which Way corruption comes to be crusified, and he killed to the world and the world to him;
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to see how his power and life comes in, and to observe the glorious outgoings of God,
to see how his power and life comes in, and to observe the glorious outgoings of God,
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and the manner of his glorious and Godlike proceedings with his soule; this satisfies and composes his heart;
and the manner of his glorious and Godlike proceedings with his soul; this Satisfies and composes his heart;
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to see how sweetly God hath conquered his soule, and brought his will into subjection, that was so raging, so rebellious.
to see how sweetly God hath conquered his soul, and brought his will into subjection, that was so raging, so rebellious.
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Then he counts it all joy to fall into divers tēptations; Then he counts it all joy to fallen into diverse temptations;
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knowing, & finding by experience, that the trying of faith worketh patience, to be intire wanting nothing;
knowing, & finding by experience, that the trying of faith works patience, to be entire wanting nothing;
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and so farre as he comes into this life of perfection? to rejoyce in that he is made low;
and so Far as he comes into this life of perfection? to rejoice in that he is made low;
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and he that is of low degree in the creature, to rejoyce in that he is made rich in God, and high in God; and he that is of low degree in the creature, to rejoice in that he is made rich in God, and high in God;
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and he sees how patience bringeth forth experience, and experience hope, and hope maketh not a shamed. and he sees how patience brings forth experience, and experience hope, and hope makes not a shamed.
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We will now come to some short uses and consectories from this point, and from the benefits thereof.
We will now come to Some short uses and consectories from this point, and from the benefits thereof.
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Vse the first; Is contentation a saints lesson? is a saints spirit a satisfied spirit? then so far as any one of us have not a satisfied spirit,Use the First; Is contentation a Saints Lesson? is a Saints Spirit a satisfied Spirit? then so Far as any one of us have not a satisfied Spirit,
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so far we have not a Saints spirit, so far we are not saints;
so Far we have not a Saints Spirit, so Far we Are not Saints;
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So far as we are not satisfied, contented, at rest and composed, so far wee are short of God,
So Far as we Are not satisfied, contented, At rest and composed, so Far we Are short of God,
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and have not the life of God; so far as we live not with God and in God;
and have not the life of God; so Far as we live not with God and in God;
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For this is held out to us in the very nature of God; God is in himselfe at rest, serene, composed;
For this is held out to us in the very nature of God; God is in himself At rest, serene, composed;
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no distraction in the Creature touches him, he sits above; that is, hs is free from all changes and all alterations in the world;
no distraction in the Creature touches him, he sits above; that is, hs is free from all changes and all alterations in the world;
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so is that man so farre as he is a Saint, being united and made one with God;
so is that man so Far as he is a Saint, being united and made one with God;
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though he live among the creatures, as God has his being in and through all the creatures,
though he live among the creatures, as God has his being in and through all the creatures,
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yet he is not altered by the creatures;
yet he is not altered by the creatures;
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So has this man as he is a saint, not his joy, his life, his riches, his treasure in the creature,
So has this man as he is a saint, not his joy, his life, his riches, his treasure in the creature,
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but in and with God, above all creatures.
but in and with God, above all creatures.
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Againe, is a saint as he is a saint, of composed satisfied spirit, composed of one spirit;
Again, is a saint as he is a saint, of composed satisfied Spirit, composed of one Spirit;
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for that is promised in Jer. I will give them one heart, and one spirit? then he is not of a devided discontented spirit;
for that is promised in Jer. I will give them one heart, and one Spirit? then he is not of a divided discontented Spirit;
p-acp d vbz vvn p-acp np1 pns11 vmb vvi pno32 crd n1, cc crd n1? av pns31 vbz xx pp-f dt vvn j-vvn n1;
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hee is not troubled with those wishings and wouldings as men below are. Oh that I had this condition or that condition:
he is not troubled with those wishings and wouldings as men below Are. O that I had this condition or that condition:
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but (saies he) let any condition come, so I have God in it: God is my rest and not the condition;
but (Says he) let any condition come, so I have God in it: God is my rest and not the condition;
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be it riches, or health, or the best condition wherein the men of the world, and so farre as we are unregenerate, to think therein is rest;
be it riches, or health, or the best condition wherein the men of the world, and so Far as we Are unregenerate, to think therein is rest;
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oh saies one, had I but such a ones conditition, such Lands, such Honours, I could be contented and satisfied;
o Says one, had I but such a ones condition, such Lands, such Honours, I could be contented and satisfied;
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oh saies another, had I not such enemies, were they but cut off&overthro wne, I should have rest;
o Says Another, had I not such enemies, were they but Cut off&overthro wne, I should have rest;
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this is not the temper of a Saint as a saint;
this is not the temper of a Saint as a saint;
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But he sayes I have found that promise fullfild? I have the desire if my heart, my rest is in God,
But he Says I have found that promise fullfild? I have the desire if my heart, my rest is in God,
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and I cannot tell what to wish other then I have, what I have I would have;
and I cannot tell what to wish other then I have, what I have I would have;
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and what I would have I have: if thou art not come to this, thou hast a devided heart.
and what I would have I have: if thou art not come to this, thou hast a divided heart.
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Some men they are ready to say, and blesse themselves in their condition and say, I thanke God I am contented;
some men they Are ready to say, and bless themselves in their condition and say, I thank God I am contented;
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but wherein is thy content? thou hast a good estate, and thou hast the desire of thy heart in the creature, thou hast rare parts,
but wherein is thy content? thou hast a good estate, and thou hast the desire of thy heart in the creature, thou hast rare parts,
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or thou art honoured among men, & herein thou art satisfied; and thou thinks this is a gracious content;
or thou art honoured among men, & herein thou art satisfied; and thou thinks this is a gracious content;
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thou dost not murmur, but blessest God for thy condition; alasse, this is but sensuall, this is but nature;
thou dost not murmur, but blessest God for thy condition; alas, this is but sensual, this is but nature;
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if thy content were right, it would not be in the creature but in God;
if thy content were right, it would not be in the creature but in God;
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Should God wheele thee into another condition, and wheele away these outward contents, then where will be thy comfort? And some who are gone a little higher, they can boast and say, I blesse God I am content;
Should God wheel thee into Another condition, and wheel away these outward contents, then where will be thy Comfort? And Some who Are gone a little higher, they can boast and say, I bless God I am content;
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I am in poverty, in disgrace, in prison, &c. I am perswaded to submit to thē,I am in poverty, in disgrace, in prison, etc. I am persuaded to submit to them,
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because it is so and it cannot be no other waies;
Because it is so and it cannot be no other ways;
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tis therefore better to bee content, then to fight against the conditiō, except I could help it;
this Therefore better to be content, then to fight against the condition, except I could help it;
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this is but reasoning a mans selfe into content, this content is not a Saints content;
this is but reasoning a men self into content, this content is not a Saints content;
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that is, to be content as seeing an excellency in this condition; as seeing beawty, and loves, and the glorious outgoings of Gods proceedings;
that is, to be content as seeing an excellency in this condition; as seeing beauty, and loves, and the glorious outgoings of God's proceedings;
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They have seen thy goings O God who art in the Sanctuary, therefore the Virgins love thee; They have seen thy goings O God who art in the Sanctuary, Therefore the Virgins love thee;
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oh the sparkling pearles and diamonds this soule discovers; experiences worth all the world; he sells all that he hath to purchase this field where these jewells are.
o the sparkling Pearls and diamonds this soul discovers; experiences worth all the world; he sells all that he hath to purchase this field where these Jewels Are.
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But he that reasons himselfe to rest, he is not satisfied nor content, though he saith, he is; But he that Reasons himself to rest, he is not satisfied nor content, though he Says, he is;
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for he sees no loves, no joyes no gatherings, no riches in these conditions, he longs to have the conditions changed, if he could;
for he sees no loves, no Joys no gatherings, no riches in these conditions, he longs to have the conditions changed, if he could;
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he longs not for the experiences of the condition; But the other sayes, let me have those sweet experiences, and then any condition;
he longs not for the experiences of the condition; But the other Says, let me have those sweet experiences, and then any condition;
pns31 vvz xx p-acp dt n2 pp-f dt n1; cc-acp dt n-jn vvz, vvb pno11 vhi d j n2, cc av d n1;
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for those experiences are my riches, my life; I am now in a gathering way; now I see my riches come in;
for those experiences Are my riches, my life; I am now in a gathering Way; now I see my riches come in;
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instead of envying and wishing for others conditions, thou wouldst say: no conditions like mine, no riches like these riches, no credit like this credit;
instead of envying and wishing for Others conditions, thou Wouldst say: no conditions like mine, no riches like these riches, no credit like this credit;
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what to lie in the very bosom and heart of of Christ;
what to lie in the very bosom and heart of of christ;
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That whether he continue poverty or remoove it, honnor or remove it, so that I may have my joyes, my experiences, the injoyment of my God, for therein is my rest.
That whither he continue poverty or remove it, honour or remove it, so that I may have my Joys, my experiences, the enjoyment of my God, for therein is my rest.
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For this man, a Saint, is contented with God, and not with something done by God;
For this man, a Saint, is contented with God, and not with something done by God;
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but with God in all conditions;
but with God in all conditions;
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As we may look upon the Spouse in the Cant. let her be buffeted so she may but have her beloved she cares not;
As we may look upon the Spouse in the Cant let her be buffeted so she may but have her Beloved she Cares not;
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she will through all for him; & the reasō is, tell him, I am sick of love; she will through all for him; & the reason is, tell him, I am sick of love;
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if she have not her beloved, give her what you will, riches, honour, parts, ordinances;
if she have not her Beloved, give her what you will, riches, honour, parts, ordinances;
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oh she cryes out, what means all these things, you mistake my disease, I am sick of love.
o she cries out, what means all these things, you mistake my disease, I am sick of love.
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If you be content, what means this wishing and woulding;
If you be content, what means this wishing and woulding;
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what meanes this picking and chusing your conditions? what meanes so much envy of others conditions,
what means this picking and choosing your conditions? what means so much envy of Others conditions,
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if you see them but before you? Does a man that has a thousand pounds, that has pearls and diamonds, envie him that has but a peny or pibble stones ▪ tis never seene.
if you see them but before you? Does a man that has a thousand pounds, that has Pearls and diamonds, envy him that has but a penny or pebble stones ▪ this never seen.
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Therefore wee may conclude thou hast no Pearles, no treasure; thou hast not found the field wherein is the pearls;
Therefore we may conclude thou hast no Pearls, no treasure; thou hast not found the field wherein is the Pearls;
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thou hast not found God in health, and God in sicknesse, God in riches, and God in poverty,
thou hast not found God in health, and God in sickness, God in riches, and God in poverty,
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and God in parts, and God in want of parts, and God in all. I pray observe this;
and God in parts, and God in want of parts, and God in all. I pray observe this;
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nothing contents the soule, but that which answers the soule in all conditions, in all its wants;
nothing contents the soul, but that which answers the soul in all conditions, in all its Wants;
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riches, honour, beawty, &c. doe not answer the soules wants, without God be in them; it must be something sutable to the soules nature;
riches, honour, beauty, etc. do not answer the Souls Wants, without God be in them; it must be something suitable to the Souls nature;
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that must be Godlike and spirituall, else it will not feed the soule; these terrene things feed but sense not saints;
that must be Godlike and spiritual, Else it will not feed the soul; these terrene things feed but sense not Saints;
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A child delights not to play, but with children, not with old men; so the soule delights not to play with creatures which are all below God;
A child delights not to play, but with children, not with old men; so the soul delights not to play with creatures which Are all below God;
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but it loves God, and delights in God, in the loves and imbraces of God, aud God delights in the imbraces of saints, their imbraces are mutuall.
but it loves God, and delights in God, in the loves and embraces of God, and God delights in the embraces of Saints, their embraces Are mutual.
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Take this as another consectory from this Doct. Is a saints rest & satisfaction in the injoying of God? then ti's not not a sessation of any outward accommodation, can cease a saints content and satisfaction;
Take this as Another consectory from this Doct. Is a Saints rest & satisfaction in the enjoying of God? then ti's not not a sessation of any outward accommodation, can cease a Saints content and satisfaction;
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for his joy, his rest lives, when all outward comforts dies. As Habac. 3.17. Allthough the figtree shall not blossome, neither shall fruit be in the Vine:
for his joy, his rest lives, when all outward comforts die. As Habakkuk 3.17. Although the Fig tree shall not blossom, neither shall fruit be in the Vine:
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the labour of the Olive shall faile, and the fields shall yeeld no meat, the flock cut off from the fold,
the labour of the Olive shall fail, and the fields shall yield no meat, the flock Cut off from the fold,
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and their should be no heard in the stalles. Yet I will rejoyce in the Lord:
and their should be no herd in the stalls. Yet I will rejoice in the Lord:
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and joy in the God of my salvation. The Lord God is my strength. and joy in the God of my salvation. The Lord God is my strength.
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Againe, If so farre as a spirit is content and at rest, its so farre like God; then those that professe themselves sonnes and daughters of God and are not content;
Again, If so Far as a Spirit is content and At rest, its so Far like God; then those that profess themselves Sons and daughters of God and Are not content;
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they are not like God; they are not sonnes and daughters of God; they are not the Image and offspring of God; for those that are Gods sonnes,
they Are not like God; they Are not Sons and daughters of God; they Are not the Image and offspring of God; for those that Are God's Sons,
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and borne of God, they are like God, hold forth Gods Image; and so farre as we come short of this wee hold forth the Divells image;
and born of God, they Are like God, hold forth God's Image; and so Far as we come short of this we hold forth the Devils image;
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and we are no farther to account our selves the sonnes of God, then as wee are begotten of God, and so far as we are content with God, and God in all things;
and we Are no farther to account our selves the Sons of God, then as we Are begotten of God, and so Far as we Are content with God, and God in all things;
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Else we are begotten of the will of man, and of the will of flesh, and not of the will of God.
Else we Are begotten of the will of man, and of the will of Flesh, and not of the will of God.
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Againe, dos this contentation of a Saint give him abilitie to be in a gathering way in all conditions;
Again, dos this contentation of a Saint give him ability to be in a gathering Way in all conditions;
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then those that thrive not by all conditions so farre they are no Saints, but they are in a scattering, undoing way;
then those that thrive not by all conditions so Far they Are no Saints, but they Are in a scattering, undoing Way;
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they are scatterers and losers in all condititions, because they injoy not God. Contentation with God is our greatest gaine, and the reason is;
they Are scatterers and losers in all condititions, Because they enjoy not God. Contentation with God is our greatest gain, and the reason is;
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because this fixes a mans heart to his own portion, which is God alone;
Because this fixes a men heart to his own portion, which is God alone;
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and so farre as we run out from God to the creature for content, so farre we run out to strange women, to commit adultery,
and so Far as we run out from God to the creature for content, so Far we run out to strange women, to commit adultery,
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and play the harlots, as Jer. 3. shewes, Thou hast played the harlot with many lovers, yet retutne againe unto me saith the Lord.
and play the harlots, as Jer. 3. shows, Thou hast played the harlot with many lovers, yet retutne again unto me Says the Lord.
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Surely as a wife treacherously departeth from her hushand, so have you dealt treacherously mith me, oh house of Israel. Surely as a wife treacherously departeth from her Husband, so have you dealt treacherously mith me, o house of Israel.
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All things but God is strange women. Againe, is he that is content with God free from the combustion of opposition; then we gather further;
All things but God is strange women. Again, is he that is content with God free from the combustion of opposition; then we gather further;
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that no condition is crosse to this spirit; we commonly cry out of crosses; from men, from friends, from enemies;
that no condition is cross to this Spirit; we commonly cry out of Crosses; from men, from Friends, from enemies;
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crosses by Kings, and crosses by Parliaments, and why is all this? crosses in a Presbiterian way,
Crosses by Kings, and Crosses by Parliaments, and why is all this? Crosses in a Presbyterian Way,
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and crosses in an Independent way, and why? the reason is, because our spirits are not laid levell to all conditions;
and Crosses in an Independent Way, and why? the reason is, Because our spirits Are not laid level to all conditions;
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to see all conditions equall to him, that lives with and in God. truly friends think of this seriously;
to see all conditions equal to him, that lives with and in God. truly Friends think of this seriously;
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our crosses are not without, but all our crosses are from within; we have wills of our own, which crosses;
our Crosses Are not without, but all our Crosses Are from within; we have wills of our own, which Crosses;
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and dashes against Gods will in our conditions; and hence is the crosse:
and Dashes against God's will in our conditions; and hence is the cross:
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for were my will and the conditions sutable and laid levell, here would be no crosse;
for were my will and the conditions suitable and laid level, Here would be no cross;
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And hence it is we are so unquiet:
And hence it is we Are so unquiet:
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the working of our wills and conditions being so thwart and contrary, that they cast up fome, mire, and dirt;
the working of our wills and conditions being so thwart and contrary, that they cast up foam, mire, and dirt;
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and hence it is that we are so unstable, we are not fixed, but carried up and downe with every wind of doctrine;
and hence it is that we Are so unstable, we Are not fixed, but carried up and down with every wind of Doctrine;
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hence it is, that so far as we are content with any thing below God, we are lyable to the change and confusion of the nature of all things.
hence it is, that so Far as we Are content with any thing below God, we Are liable to the change and confusion of the nature of all things.
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See then friends wherein a saints content and rest lies;
See then Friends wherein a Saints content and rest lies;
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tis God in friends, God in relations, God in all outward accommodations? you see allso how great a good and benefit arises from this life; When they faile God stands;
this God in Friends, God in relations, God in all outward accommodations? you see also how great a good and benefit arises from this life; When they fail God Stands;
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we are free from the combustion of opposition; that man has no crosse, no cōditiō is rough to him;
we Are free from the combustion of opposition; that man has no cross, no condition is rough to him;
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ye are in a gathering way, ye shall grow rich;
you Are in a gathering Way, you shall grow rich;
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your heart shall be fixt and not carried away with every wind of doctrine and opinion;
your heart shall be fixed and not carried away with every wind of Doctrine and opinion;
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Lastly, this fixes your heart fast to your own portiō, which is God himself. And those rich injoyments of his glorious outgo-ings;
Lastly, this fixes your heart fast to your own portion, which is God himself. And those rich enjoyments of his glorious outgo-ings;
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they have seen thy goings o God, even the goings of my God, and my King even in the Sanctuary. FINIS they have seen thy goings oh God, even the goings of my God, and my King even in the Sanctuary. FINIS
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