Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	civil_a	power_n	6,426	5	5.4101	4	true

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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

Col. 3.3 beams may be limited 1 Cor. 3.21 22 but the body is incomprehensible This is the portion of all saints not onely to have a handfull but even a magazine of all good and this should comfort us in these things First in this That we can never draw our portion dry it s a Magazine and a magazine of grace and glory what is there wanting to saints but there is in Christ enough to supply it what stormes or clouds soever arise over us there is enough strength in the beautiful beams of the glorious son to expel it not onely a supply for some but for all for Christ is a magazine And secondly this should comfort us not onely at sometimes but at all times a Magazine that stands open That is so far from being gamed by intreaties that he intreats and allures us Zech. 13.1 and in those allurings he gains us to himself 2 Cor. 5.20 methinks saints that are thus inriched should never be sad what canst thou desire more then varieties of all things what portion is better then that where there is a want of nothing If this be so let the next Vse be an Vse of Exhortation first to saints and then to the world First to saints Vse 2 that they would make use of Christ as a magazine and that in these things first in their often recourse to him secondly in their expectation of a supply in all things from him thirdly in the making their returnes in all their enjoyments to him If this were so I am certain clouds of creatures would not make saints walk with sad spirits but rather say as David Psal 118.11 They compasse me about like Bees but in the Name of the Lord will I destroy them It also serves to exhort the world to desert their foolish practise in endeavouring to draw the spirits of saints dry or cause the hearts of saints to be daunted should you see men go about to dry up a fountain or overturn mountains you would think they were mad the same we may say of your proceedings against saints wherein you think by your endeavours to crush Acts 4.18 and so overcome the practise and cheerful proceedings of saints Acts 5.18 28. in the acknowledgment of Christ you are much mistaken when did the Israelites increase more then when they were most oppressed when doth the sun appear more glorious then when it is surrounded with many clouds The Kingdom of God saith Christ suffers violence and the violent take it by force Mat. 11.12 Let me speak to some of these men thus did the Bishops that persecuted them that were stricter then themselves in reforming gain by it or were they lost in it when the Church of Jerusalem was most persecuted the Gospel most florished and what think you will truth appear lesse or more glorious by your opposings sin rises most violent when most bound up by a law what then will vertue do which cannot be destroyed by any power or law but are maintained and fed by a power and law sutable to it self cease therefore your opposings remembring that it is in vain to kick against the pricks Acts 9.4 5. And so much of this consectary The second consectary is drawn from the second thing Consect 2. It s brought forth by him Thence observe That all good that is in saints was not onely conceived in Christ before time but is brought forth by him in time Christ is the way John 14.6 The way to bring down God to us and to make returnes of us to God God hath no way nor Conduit to convay life light and love to the sons of men but by his Son If so Vse 1 This may teach us first to admire God in all his proceedings He hath not onely a choise place to lay up light and life for us but a choise way to communicate light and life to us even his Son this should assure us that the way is sure and it so this should take away all doubts and fears from the hearts of Saints who are apt to think they shall be intercepted in Gods approching to them and their approching to God by the worlds oppositions It s a vain conception Rom. ● 38 39. who can intercept the Father who works in the Son Secondly Vse 2 Let this also teach us to give Christ the glory of all good as the Fountain retaining so the way causing and so give him the glory as to abhor all other waies for those other waies I name them not onely speak a word to your ignorant legalists who seek consolation and refreshment of spirit by some other way then Christ which they do when they expect joy from doing and do not expect their doing to flow from joy They expect qualifications of good and so to believe and then go to Christ but do not expect believing and all qualifications to flow from Christ Take heed of such conceits this is to kindle a fire Isa ●0 10 11. and compasse your selves about with sparks God ownes no way but his Son Therefore joy in him and power to conform to him you must expect onely to flow from him And so much of this thing The next consectary arises from the third thing Consect 5. It s one with him From hence observe That the Spirit and Vnction in Saints and the Spirit and Vnction in Christ is not two but One Spirit Rom 8.9.1 John 4.13 That anointing that was poured upon Aarons head Psal 133.2 was one with that anointing that was upon the skirts of his garment it was produced by one cause it flowed from one sountain it was of one nature If so Vse This may inform us first of what a noble heroick spirit all saints are It s the spirit of the Lord Jesus And if it be so Let this teach saints to walk as men of a noble Spirit with undaunted be arts and unspotted lives with undaunted hearts remembring the words of the Apostle Who can harm you If God justified who shall condenin you Rom. 8.34 It s the property of a low spirit to be daunted at the threats of fools and the property of a beggarly spirit to stand in dread of every inferiour power so as to hinder them in their actings to the Lord Jesus Christ Though saints are to own and it s their duty so to do all power and authority that is of God Rom. 13.1 and because it is of God as all civil power in civil things is and therefore I speak not for the Saints dis-owning of it but all honouring of it in civil things but my meaning is when any power of men or things should come in a daring way to daunt the spirits of saints for saints to be daunted thereby in their proceedings towards Christ Mat. 10.28 is beggarly Acts 4.19 doth Christ our beloved come leaping over the hills and skipping over the mountains and shall saints stumble at a straw It s not

by the strength of natural parts from external declarations and not from internal enjoyments they are not any waies able to give a right description or hold forth a true discovery of Jesus Christ so but that they may and do discover more of self then Christ But those that so understand Christ from an enjoyment of Christ Iohn 5.57 Gal. 2.19 20. that they actually and really live in what they know of Christ Iohn 17.21 22 23 26. they are onely able to discover that love and lovelynesse that is in Christ But I may say of the other sort of men as the Apostle saith in the 1 Tim. 1.7 Some preach the Law but they know not what they say nor whereof they affirme But saith the Apostle Wee know c. From thence you may observe thus much That they and they onely can preach the Law Rom. 3 19. to 31. that understand the Law in Christ or by Christ and if the Law then unquestionably the Gospel The Reasons to prove that they and they onely are fit to declare Christ who understand Christ from enjoyment are these First Reason 1 1 Iohn 5.19 20. They onely are fit to declare Christ who rightly understand Christ But no soul doth truly understand Christ without 1 Iohn 2.20.27 till he enjoyeth Christ within All the external actings of Christ presented to us they are but external declarations of a hidden glory which none knoweth till he doth enjoy And then Rom. 6.3 4 5 6 8. when a soul enjoyeth a crucified Christ within killing and exalting dying and rising Gal. 2.20 5.24 6 14. then do we come to understand that hidden Manna and enjoy that white stone Col. 3. 1 Rev 2 17 with a new name written in it which none knoweth but he that doth enjoy it and none can declare it but he that knoweth it Secondly Reason 2 He and he onely is fit to declare Truth Gal. 2.20 1 Cor 2.1.2 3 4 5 6. 3 Cor. 12.5 whose Spirit is so crucified by the power of Truth that in his acknowledgement of Truth he doth it singly for Truth and not for self Psal 71.16 I vvill go on in the strength of the Lord God I vvill make mention of thy righteousnesse even of thine onely But self in no soule is so laid down by the power of Truth Gal. 5.17 till that soul is actually possessed with Truth for till then it is not Christ but self that reigneth Thirdly Reason 3 1 Cor. 2.1 2 c. Iam. 1.22 23. He and he onely is fit to declare Truth whose Reason doth not master notions of Truth but his Reason is a servant to the power of truth being overcome and made silent by the authority of truth But no soul is so overcome and made silent by the authority of truth but he that enjoyeth truth Therefore he and he onely is fit to declare Truth The first use is of Information Vse 1 and first this may inform us who are and who are not fit to declare truth those men whose spirits dwell with Christ and are alwaies from thence beholding the glorious objects in Christ Gal. 2.20 and while they are thus beholding Acts 18.5 their spirits are swallowed up in what they behold they are those that can discover to you as the displayings of the loves of Christ without so the expostulations of loves within and as they can discover what it is to be owned by Christ without so they can discover also what it is to be owned by a Christ within And as for others that onely know Christ without and are not able to unfold that mysterie of glory 1 Tim. 3.16 which is Christ manifested in the flesh they are not able to declare Christ in a way that is suitable to Christ Secondly This may inform us what the priviledge of the saints is in declaring Christ Their priviledge consisteth in these things First In the easinesse of their declaring Truth that enjoy Truth It is no labour nor burden to a soul that enjoyeth Truth to declare Truth for as he doth not by the labour of natural parts fetch in Truth so he doth not by the strength of natural parts give out Truth But Truth in him is alone the power and life of him to declare Truth by him that so in all his discoveries of Truth he is so far from carrying notions of Truth that Truth doth carry him and he can and may say as Paul saith Gal. 2.20 Not I but Christ liveth in me And I may say in this case as S. Iohn said in another case Revel 14.13 They rest from their labours and their works follow them Secondly Their priviledge appeareth in this that in all the displayings of the love of Christ to others in that and at that time they sweetly enjoy the love of Christ in themselves and so enjoy it that they sweetly live in it and are sweetly refreshed by the influences of it so that it is enough to such a soul to declare Truth for he standeth not in need of external things to draw him but the enjoyment of Truth constraineth him 2 Cor. 5.14 The second Vse is Vse 2 To reprove those men that goe about by power and policy to restraine such soules possessed with Truth Act 5.28 29. from declaring Truth They do what in them lyeth to stop the mouth of the Spirit of Truth and that is the meaning of the Apostle 2 Thes 5.19.20 Quench not the Spirit dispise not Prophesie So that the dispising of Prophesie is a quenching the Spirit not in our selves but in others Now Prophesie is not for men to preach a Sermon from fetching in Notions of Truth from the strength of Naturall parts But it is for a man to speake forth Truth from the edicts of it selfe And that is it which St Iohn meaneth when hee saith The testimony of Iesus is the Spirit of prophesie Rev. 19.10 Therefore let such men who endeavour by power and policy to oppose them take heede what they doe The third Vse is Vse 3 To exhort all those that doe thus enjoy Truth to declare it If you say you are willing Object but you are much opposed not onely by strangers but by dear friends nay even by parents or brethren c. What of that Answ It is no more but that which was declared by Christ himselfe Luke 21.16.17 Mark 13.12 13. And ye shall be betrayed both by parents and brethren and kinsfolks and friends and some of you shall they cause to be put to death And ye shall be hated of all men for my Names sake The like you may see spoken of Cant. 1.6 But if it be objected Object But I am opposed by men of Authoritie and power I answer Ansvv If it be by the watchmen of the City It is no other then the Spouse met withall Cant 5.7 And if it be by the Magistrate and men of Authoritie it is no more then was

conveyance of light Who can do it if Christ causes as the beginnings so the increase of light in them What if men darken expressions and do what they can to cloud the Truth Ezek. 34.15 16. If Christ be the convayer of Truth who can let Therein rejoyce The next Vse is an Vse of Reproof to those who glory much in enjoying light from Christ Vse 3 and yet that light they do enjoy doth not employ them in the Beholdings of and in affection to the Lord Jesus but rather use their parts as a way to cloud Christ Ezek. 34.3 4 5. and scorne Christians then honour Christ and inform Christians These men are not yet come to that mountain that makes the earth silent they are not come to that glory wisdom and light that is peaceable meek and teachable Iam. 3 1● but rather are possessed with the rough streams of their own fancy which endeavours to condemn all that suits not with and are not conformable to the will of themselves far from the mind of Paul who saith If any man be otherwise minded God will reveal it to him in due time Phil 3.15 But they endeavour rather with clubs and staves to make men conformable without light then with meeknesse of Spirit to give forth light and by that light to produce conformity But no more of that thing The next consectary arises from the second particular Consect what is meant by Justifying I told you it was not to add any thing to Christ or to present Christ in any way of glory or beauty that was not proper to him and real in him but it is to acknowledge that in him which is proper to him Thence observe that Christ receives no additional glory by saints acknowledgements Iob 22.2 3. and 35.7 though Christ calls it a glory to him when the glory in himself by saints is acknowledged yet it adds nothing to him but onely doth acknowledge what before was in him If so Vse 1 let this teach us that the highest of our exaltings of Christ is no ground for us to exalt our selves either in the room of or with the Lord Jesus Christ though its true Christ cannot be exalted Coloss 3.4 but a saint is exalted too 1 Iohn 3. ● but it is the very exaltation of Christ that is a Saints exaltation and nothing else Therefore let this teach us while we exalt him to lie low before him knowing that we give nothing to him Eph. 3.7 8. but what is his due and do nothing before him but what is our duty which becomes a saint Secondly Vse 2 This serves to reprove those that professe themselves sons of wisdom and yet are so far from justifying wisdom that they condemn wisdom by setting up some power either above him or else with him that is not proper to him this is the practise of most men in our daies who center the authority of Christ in the power of creatures and are so far from Justifying saints when they conform to Christ that they censure saints in their conformity by the name of Hereticks and Schismaticks But it s no new thing the Popish Bishops in Queen Maryes time censured other ministers and Bishops that were more purely minded and when those Bishops that suffered got power they did the same to them that were more pure reformers and what if those that were more pure Reformers then their persecutors should get power and persecute them that endevour to walk more exactly then themselves think it not strange but remember that Wisdom is justified onely of her children The third Vse is of Exhortation Vse 3 Is it so that to justifie wisdom is onely to acknowledge that in him which is proper to him Let this exhort all those that professe themselves sons of Wisdom to acknowledge that in Christ which is proper to Christ 1 Pet. 4.10 11. and let this acknowledgement be both in your speaking and doing Iohn 15.14 speaking of him and acknowledging what is in him by conforming to him to shew the authority of him What if men shall oppose and powers resist The sun gains most glory when it meeteth with the darkest cloud Christ never is advanced more by saints then when men persecute and oppose saints for professing of him light is most glorious in the darkest night the purest gold shines most glorious amongst the filthiest drosse Cant. 2. ● the Lillie is most lovely when among Thorns therefore saints should be so far from covering themselves and clouding Christ in times of adversity that they should rather profess him much the more knowing its their duty to justifie and this is to justifie to acknowledge him which they do by their declaring of him Mat. 10.27 and conforming to him and so much of that thing The third thing I named to you was what is meant by wisdoms children I told you it is either taken Relatively and so improperly or Really and so properly Relatively 1 Iohn 3.2 and so all men and women possessed with Christ and elected in Christ Rom. 3.14 and called by Christ in relation to that election calling and enjoyment are called sons and daughters But that which is properly the son of wisdom and gives them the denomination of sons and daughters is that unction or spirit or anointing within which they receive from the holy one 1 Joh. 2.27 For as the anointing of Christ gives him the title of being called Christ so saints being possessed with the unction and spirit and anointing of Christ that gives them the title of being called Christians Christ being one with the Deity is the natural Son we through him partaking of the Deity are the adopted sons our sonship is in relation to and flows from this spirit and unction that is in us and I told you this may be called wisdomes child or son for these reasons First It s conceived in the womb of him Secondly It s brought forth by him Thirdly It s one with him Fourthly It lives by influences of him Lastly It looks like him From these five observe these five consectaries First That the womb of Christ is a magazine of grace and glory Consect 1. I told you the word is a metaphorical expression and must not be understood carnally but spiritually by the womb of Christ I mean the bosome of the son 2 Tim. 1 9. in which the father conceives all good for saints Mat. 3.17 and I call it a magazine Iohn 1.16 because all flowes from him and all must and is to be returned to him a magazine because there is not onely a few Col. 1.19 but varieties of all glories and treasures for the sons of men as power wisdom strength love and light and all other desireable good If this be so the use is first Vse To shew that a saints portion by Christ is a hidden Treasure streams may be measured 1 Ioh. 2 ● but fountains cannot be comprehended