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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	church_n	great_a	1,628	5	2.8346	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86421	A garden inclosed, and Wisdom justified only of her children. Being two exercises, discovering the glory, beauty and perfection of the love of God to saints that are so comprehended, and in such a glorious inclosure: and also the sweet reflections in, and from saints, in iustifying wisdom: which were delivered at New-port Pagnell, about a yeare and a half since: for declaration whereof, the authour was then imprisoned, and since accused, for delivering of blasphemie. by Paul Hobson.	Hobson, Paul.	1647 (1647)	Wing H2274; Thomason E1188_3; ESTC R208251	44,598	118

sufficient ground to admit one into Church fellowship But a bare beleeving of Christ without may be in the men of the world and therefore that is not a sufficient ground to admit one into Church-fellowship The major is clear And for the minor I prove thus That which the Divel may do a man of the world may do in matter of beleeving But the Devils did believe and know a Christ without Jam. 2.19 and yet did not enjoy a Christ within Therefore a wicked man or a man of the world may do the same And therefore that is not a sufficient ground to admit one into Church-fellowship Fifthly As the Apostles owned men Reason 5 so ought we to owne men But the Apostles knew no man after the flesh 2 Cor 5.16 that is as I conceive by flesh he meaneth all external acts of righteousnesse which he calleth flesh in Phil. 3.4 Therefore I conceive the Apostle meaneth they know no man after the flesh that is according to their external actings but according to their internal enjoyments And so ought we Sixthly Reason 6 That which is the onely way to bring distractions into the Church of Christ that ought not to be practised by the Church of Christ but the admitting of members upon so slight a ground as a bare believing of a Christ without when they do not know and enjoy a Christ within is the cause of distractions in the Church of Christ and therefore ought not to be practised If you aske me Quest. What are the distractions it may or doth produce I Answer Ansvv The distractions are such as these First Distract 1. A continued fear that men will or may fall off from them For if men hold themselves in the profession of Truth 1 Ioh. 2.19 and are not held in by the power of Truth then they will at first or last fall off from Truth Secondly Distract 2. This is that which openeth the mouths of some that are not yet in external fellowship not onely to speak against it but it maketh them also afraid to submit to it because they fear that we center and put too much in outward Ordinances and too little in inward enjoyments This maketh them fear that they shall not enjoy that amongst them that professe outward Ordinances which they do enjoy amongst others Thirdly It is a grief and trouble Distract 3. and sadnesse to the spirits of them that are already in fellowship For insteed of being built up with the exchanges of experiences they meeting many times with some who are admitted upon confession and profession of a Christ without when they do not so enjoy Christ within as to see an interest in him and have a sensible communion with him insteed of the exchanges of experiences that may refresh the souls of each other they give out nothing but external declarations about external administrations which is so far from refreshing that it doth exceedingly damp the heart of a soul that liveth with God And it is no better then pouring cold water upon a warmed spirit For though external Ordinances are very good in reference to the will of God yet it is not an outward Ordinance but God in the Ordinance that is the life of a Saint Seventhly Reason 7 That which is held out in the Gospel for men to believe that ought to appear in men when they do professe themselves to believe before they are admitted into Church-fellowship But that which the Gospel holdeth out for men to believe is not a bare believing of Christ presented to them but to believe an interest in Christ Ioh. ● 15.14.6 so as to enjoy life by him Gal. 2.20 1 Ioh. 1.7 And untill men can declare that they see an interest in Christ and sensibly enjoy Christ there is no ground for us to believe that they do so believe as to admit them into Church-fellowship And so much concerning the first consectarie That the Church of Christ are believers in Christ The second consectary is Consect 2. That the Church of Christ are such as are sweetly overcome and fetch'd in to Christ by the commings in of Christ By those expressions my meaning is First That that heart that is truly possessed with Christ is sweetly overcome by the sweet love and lovelynesse of Christ so that he hath nothing to say against him or any thing that is required by him but doth sweetly submit to him Secondly He is fetch'd in by that I mean not onely a fetching into an external Ordinance but to the enjoyment of an internal glory he is not barely fetch'd in from a seeming power of death to live under the shadow of life but he is really fetch'd from the power of death into the glory of life In a word he is fetch'd into the bosome of God to live in him so that he is sweetly wrapt up in the mysterie of that glory which is involved in the bosome of God And so much for that consectarie The third consectarie is Consect 3. That the Church of Christ must worship Christ And that this is their duty is cleer from these Scriptures 2 Kings 17.36 1 Chron. 16.29 Psal 29.2 and 96.9 John 4.23 24. Acts 24.14 Rom. 12.1 Phil. 3.3 And had I time I should speak somthing of the word Worship for Worship in Scripture is taken either for Moral or Instituted Worship but I shall say nothing of that Onely in a word the people of God are to acknowledge God in all things both external and internal that are required of them by God But I shall not at this time speak any more of this consectary The fourth consectary is Consect 4. That the word of Christ is the Rule of the worship of Christ Esai 8.20 Every King must and doth rule by a Law sutable to himself Kings that govern and rule in civill things are to govern and rule by a civil Law but Christ who is a King spiritual ruleth and regulateth his Church by a spiritual Law civil Lawes cannot reach Christs government Neither hath Christ centred any power in the civil authority to regulate mens spirits in the worship of Christ Gen. 49.10 though that was formerly in the Church of the Jewes which was a type of Christ it is now ended by Christ and all power in matter of worship is called home to him Esa 9.6.7 and resides in him Mat. 11.27 and those men that indevour by the power of a civil Law to constrain men to a spiritual worship Ioh. 3.35 they take upon them the authority and prerogative of Jesus Christ Nay in a word they in that act deny Christ come in the flesh and it is not onely sinful but poor and beggarly for they would have all men see with their eyes and all mens spirits in nature and measure sutable to their Law and if they see more they must be fetched back by the power of it and if they see lesse the must be fetched up to

say no more of this thing The next Consectarie doth arise from the second thing Consect 2. VVhy the Church of Christ is called Christs Garden which was Because they are inclosed in him From thence observe this Consectarie That it is the priviledge of the Saints not onely to be of but actually and really to live in Jesus Christ This I have spoken largely of already But that which we may learne from this is First To teach us what the reason is Vse 1 why few men understand the life of a Saint It is Because they goe to understand it where it is not Every thing is understood rightly when it is understood in that Element where it lives It is impossible for men that live below Christ to understand the glory of that life that saints enjoy in Christ It is high it is glorious it is full of misterious wonders their life is in Christ their life is very Christ Iohn 14.6 their life is caused by Christ their life is hid with God in Christ Col. 3.3 All this sheweth that it is a high and glorious mistery Therefore this should teach you not to wonder though men speak so darkely of it and have so little affection to it It cannot be that the Earthly as Earthly should owne the Heavenly It cannot bee that those that are in the flesh as in the flesh should owne the spirit But when I speak thus of the flesh I doe not onely meane that which men commonly call the flesh but that which the Apostle intendeth by flesh when he saith We knew Christ after the flesh but now know wee him so no more ● Cor. 5.16 Now Dearest friends VVhat need you care or be troubled though they that are after the flesh persecute you that are after the spirit See what the Apostle saith Gal. 4.29 For as then he that was after the flesh persecuted him that was after the Spirit even so it is now But I shall say no more of that thing but only this In the midst of all trouble consider that you are wrapt up above all trouble in the inclosure of him who is your life The third Consectary doth arise from the third particular Consect 3. why the Church of Christ is called Christs Garden which was because they bring forth fruit through the enjoyments of him From whence observe this Consectary That in-comes from Christ is the cause of our bringing forth fruit to Christ Every effect is produced by a cause sutable to it selfe All our loves longings desirings and gaspings after Jesus Christ is not a Cause but a fruit of Christ as the onely cause The Vse of this is Vse 1 First Deare friends Look not upon your desires and your loves as causing Christ to come into your spirits but as that which flowes from Christ being already in you And therefore what shall wee think of those men who without Christ seeke in their prayings lovings and longings to gaine a Christ Deare Soule know Christ is taken with nothing but what lookes like himselfe and nothing lookes like him but what is produced by him Secondly Vse 2 This should also teach us to owne things as Christ ownes them He ownes that love longing and desire in us that flowes from himselfe And so ought wee Thirdly Vse 3 This should teach us to give Christ the glory Ioh. 15.4 as of our priviledges in him so also of all the duty wee performe to him Gal. 5.22 beeing but fruits of in-comes from him Fourthly Vse 4 This informes us what a priviledge it is to performe duties to Christ when as they flow from an enjoyment of Christ Eph. 1.5 6. first There is a certaine acceptance with him for he cannot chuse but love and like the returnes of his owne love Besides it is a priviledge in this That we are not to carry the power of duty Luke 4.32.36 but the power of duty carries us to it selfe How easie must that command be when the party commanding is the party performing By this not onely you but all may see how sweetly how Evangelically how heavenly those Soules act that act from an enjoyment of Christ Eph. 1.19 3.20 they doe not only act to but in the power of Christ they doe not only act to heaven but from the power of heaven In the last place Vse 5 This may inform us when the time is of a saints fruitfullnesse and of a saints barrennesse If Christ with-hold his displayings of love life and glory in us so farre there is a cessation of heavenly actings by us and this is a Saints barren time And when Christ is pleased to bring downe the discoveries of the hidden mysteries of Divine glory to raise up a poore spirit into the glory of it selfe It no sooner sees but it doth conceive it no sooner lookes but it presently loves and as it loves so it longs for a perfection of enjoyment of the thing beloved But I say no more of this Vse nor of this Consectarie The last Consectarie doth arise from the last thing Consect 4. Why the Church of Christ is called Christs Garden which was Because they looke like him From thence observe this Consectarie That a saint as a saint as he is of 1 Ioh. 4.17 so also he looks like Jesus Christ VVould you see the face not of the earthly Adam but of him that is from heaven VVould you see his heart VVould you see the glorious earnings of the eternall bowells of love and sweetnesse You may read this in the heart of a saint who is sprinckled enriched and garnished with these sweet beames of these Divine loves even the heart of Jesus The Vse of this may be Vse 1 first To shew us the strange conceit of some men who say they love the heart of Christ and yet love not the spirit of saints Poor soule thou mayest love the heart of Christ in the flesh ● Cor. 3.26 but not in the spirit if thou dost not love the spirit of saints God gave downe the highnesse of his glory ● Ioh. 4.7.8 and the mistery of his love in the comming of Christ to us the image and likenesse of his glory was given to the saints by the commings in of Christ in them You may read the first Adam in the heart of every carnall man you may read also the second Adam in the heart of the spirituall man VVast thou ever wrapt up into those hidden treasures I mean the Bosome of Christ Didst thou there read his Name and Nature Look and behold Is not the like in a saint How can you sleight condemne and judge him that loves and lookes like Christ The second Vse of this Vse 2 is to saints Is it of you I speake that looke like Christ As your heart doth represent Christ spiritually in the spirit Phil. 1.27 1 Pet. 1.15.2.11 so let your actions present Christ glorious and lovely ourwardly amongst men It is the

eating nor drinking they have something against him crying out he hath a devil Christ comes another way and takes away that occasion for he comes eating and drinking but that wil not cause them to affect Truth but as they accuse the one so they accuse the other as Christ said then we may say now The spirit of Saints are alwaies too high 16 or 11.15 or too low in the judgement of the world Acts 2.13 If Saints rejoyce in their soule refreshings they enjoy by Christ then they are drunke with new wine or they say of them as they said of Iohn in another case he hath a devil or if they groan under sinne then the world cryes out they are foolish or mad and thus the spirit of the world will still except against Truth and they will seeme to take offence at some externall acting to raile against the internall glory of wisedome saying I was not against such men and women as they were Godly though the truth is that is their chiefest ground but one cries out I cannot love such a man or woman because they are Presbyterians others cries out they cannot affect such and such because they are Independents this bitternesse the Devil hath cast in amongst men and men would seeme to cover it by laying the difference on the externall forme rather then in that spirituall difference that is betwixt them and Christ but the truth is were all outward occasions in externall formes removed yet the world cannot love Mat. 10.22 but must condemne Truth Mark 13 13. The first Reason is Reason 1 Because there is an antipathie betweene the spirit of the world Rom. 8. 5.6 7 8 9. and the spirit of Saints the one is the spirit of Christ the other is the spirit of the Devil and this antipathy is expressed by God himselfe Gen. 13.15 where he saith I have put enmitie betweene the seede of the woman and the seede of the serpent the seed of the serpent is the spirit of the world and the seede of the woman is Jesus Christ The spirit of the world as it is the worlds spirit and the spirit of Christ cannot close therefore we may take up those expression vvhom God hath joyned together none can separate and those spirits that God have separated none can joyne together Secondly Reason 2 The spirit of the world and the spirit of Christ are not like each other therefore the spirit of the world cannot love Christ everything loves its like therefore by the rule of contraries Iohn 8.23 they will hate that which is unlike themselves Rom. 8.5 The third Reason which will further demonstrate the thing is this Reason 3 if all outward occasions were removed that the world cries out against yet still the world would hate Saints if an Independent turne Presbyterian or Presbyterian turne Independent if so they appeare Godly the world will hate them but if they appeare in either of these formes so they sute with the spirit of the world the world will love them but if Godly the world will hate them and the reason is because they are not of the vvorld Ioh. 15.19 The first Vse is to informe us Vse 1 that no uniformity without can cause peace within the spirit of the world towards Saints doe they hate Iohn because hee eats not Christ takes away this occasion and comes eating yet their hatred is the same If this be so then this shewes the folly of those men that thinke because of an uniformity without they shall have peace with the spirits of the world this cleerly discovers that these men understand not where the difference lyeth it is not in the forme without but in the spirit within This shews also the folly of those professors who thinketo gaine the love of the world by changing their formes which is impossible if they appeare Godly for if they appeare Godly either in a Presbyteriall or Independent form the world will hate you or in the deniall of either of them you shall enjoy no better therefore for a conclusion If any lire Godly in Christ Iesus they must suffer persecution 2. Tim. 3.12 The second Vse is of Exhortation Vse 2 to exhort all Saints not to think it strange that the world condemne them Ioh. 15.18.20 is truth hated in the Fountaine Mat. 10.24.25 and doe you thinke it shall be loved in the streames it is impossible doth the world hate Christ and do the Saints think to bee beloved of the world that 's a contradiction therefore this should also comfort those who suffer not as evil-doers but onely for holding forth the truth of Christ Let such remember what a naturalist said in an other cause It is the Crowne of a wise man to bee hated of a foole for speaking wisely and I am sure the ground why the world hates Saints is because saints in their words and actions speak forth the goodnesse and wisedom of God amongst men God is pleased to worke great things in them and great things by them and we may say when the world scornes and imprisons Saints as Christ said in another case for which of the good vvorkes that God hath done in them doe they imprison them But they are apt to excuse themselves as the Jewes did to Christ saying It is not for thy good vvorks but because thou blasphemest so they are apt to say we doe not oppose or imprison you for any good wrought in you or done by you but because you take upon you to declare the minde of God and walke in this or that kinde of form in your professing God as a Presbyteriam or an Independent form the truth is the world cannot bear the weight and worth of a Saints spirit though poor soules they thinke to cover themselves and their practises Esa 66.5 with the afore-named things Luke 20.19 20 21.22 yet God will one day uncover them Mat. 10. 26. but let this comfort Saints in the consideration that though the world condemns yet Wisedome is justified of her children And so I come to the words of the text which is a sweet affirmation and vvee may observe something from the party affirming and the matter afterward and the manner of the affirming with the occasion and the end of it but we shall draw up all into one conclusion and that is this It is the property of the sonnes of wisedome Doct. and them onely to justifie wisedome Luke 7.35 For the better understanding of this conclusion I shall observe this method First To shew you what is meant by wisedome Secondly What is meant by justifying Thirdly What is meant by wisedomes Children Fourthly The Reasons why none but wisedoms children can justifie wisedome Fifthly The Vse and applycations First Of the first What is meant by wisedome and in that wee shall observe two things First Who it is that is so called Secondly The ground why hee is so called First Who it is that is

Thou art unto them as one that can sing well and they delight to hear thee While he was new he was matter of joy and so was Iohn to the Jews Now then herein is a great deceit in the heart of men Iohn 5.35 they may be wrapt up and ravished with not onely the largenest of their apprehensions but the newness of the thing apprehended and yet both false But a saints refreshment flows from the excellency and glory of what he apprehendeth and that is the cause why a saint never grows weary of viewing and never flaggs in his delight and joy in his Beholding but runs more sure at last then at first like a bowl that is cast out of a mans hand though it runs violently at first yet afterwards more soberly and a great deal more sure So saints may be carryed on with a great deal of violence at first because they are carryed on as from the excellency of the Nature of so from the Newness of the Object apprehended but the apprehension of the Nevvness in a sense doth cease but the excellencie of the Nature of the thing apprehended and enjoyed doth not cease but encrease daily Now therefore consider dear friends Have ye refreshings and soul revivings are they false or true are they such as are proper onely to saints or to men that are yet unacquainted with Jesus Christ Consider doth not your Joy flow from one of these three things either the sutableness apprehended betwixt an Act and a Rule or the largeness of your apprehensions and not the thing apprehended Or from the newness of the Object and not the glorious nature of it If it do it will one day fail But if it be purely from Christ leading out your soul in all conformity to live above all upon Christ it will never cease If you ask me what signes or symptomes there may be to discover this pure and true in-comes of Christ which is the cause of refreshments in saints from all other I answer These in-comes where they are try all things and cannot be made manifest by any thing without it self though it doth shew it self in things yet those things doth not manifest it to us or to the spirit where it dwells though it self manifests it self by those things to others But to us it doth manifest the truth of it self and the truth of those things that flow from it though its true that all souls that enjoy such in-comes are alwaies carried out to lie low before God with sweet heart endeerings to God and with a sweet upright walking before God yet they do not know these in-comes by first knowing the truth of these effects but they know the truth of both from it self In a word whosoever enjoyes these refreshings finds this thing that I now speak of wheresoever Christ comes in self goes out though self appears more then ever and stirs with more motion then ever yet the soul is confounded in himself for being selfish and lies low in that understanding before God All filling refreshments empties the soul of all self fulness But I say no more Onely the Lord give us to understand this That souls possest with Christ onely live by influences of Christ The Vse is to inform us of the folly of men Vse who stand and wonder that saints live so cheerfully before God though they undergo so much oppression for God Remember they have bread that you knovv not of Remember that Christ communicates light and life in a hidden way There are secret distillings of Christs love that is full of power which produceth more life then your threatnings and scorns can produce death Their bottle of oyl and their barrel of meal in the use of it increases dayly endeavour ye o men to detract from it it 's Christs way to communicate to it If you endeavour to empty and Christ fill who think you will bee weary first and betwixt both who is he that gaines It 's a poore soule that lives by Christ nay lives in Christ Col. 3.3 he is one with Christ Rom. 8.33.34 and cannot be destroyed if Christ be maintained And so much of that Consectary In the last place the Consectary is drawn from the last particular Consect 5. It looks like him Adam begot a sonne like unto himselfe The Vnction and Spirit in Saints is of Christ It s one with Christ It lives by Christ It lookes like Christ And that is the cause why Saints love to behold Christ and Christ loves to behold them The soul cries out Cant. 5. Where is hee whom my soul loves and Christ calls out Cant. 2. Let mee hear thy voice Let me see thy Countenance for sweet is thy voice Vse and thy countenance comly If this be so then consider the condition of Saints Cant. 2.14 6.13 and the condition of the world The condition of Saints Christ loves to behold them and they love to behold Christ They are like each other The condition of the world who think one day to delight in the beholdings of Christ and are now oppressed in the beholdings holdings of Saints doth the beams oppresse you and will the body refresh you Is the streams a scorn and shall the fountain be a delight It 's a strange thing Iohn saith 1 Ioh. 4.20 Hee that loveth not his brother vvhom he hath seen hovv can hee love God vvhom he hath not seen But I say no more I should now draw something from the reasons and also make use of the point in generall But I shall say onely thus much Wisedome is justified of her Children Let Saints expect that Christ should bee justified by no other Let them not think it strange ● Pet. 4.12 if they be condemned by all others The Pharisees cannot owne Truth neither in Iohn nor in Christ Do you think the world should now affect Truth It 's also impossible Therefore for Conclusion of all remember that Wisdom is justified of her Children FINIS