against him endeavouring to draw off others from the faith and knowledge of him pretending it to be but a fleshly carnal thing These indeed are the great destroyers of the faith and though so evidently pointed at by the Apostles that almost any that runs may read them to be the persons forespoken of by them yet being strongly deluded they do not see it for how then should the Scripture be fulfilled these threaten the falling away that is to precede the great day of the Lord and of his glorious coming and to make way for the revelation of the man of sin One might think there is no need to decipher them and warn you of them but their coming being in all deceivableness of unrighteousness and they transformed into ministers of Christ and righteousness creeping in so subtilly as to deceive if possible the elect there is great need to warn you of them and to exhort you to contend for the faith against them that it be not wholly subverted by means of them for these indeed subvert and pull it up by the very root and foundation promising men liberty and freedom from temptation they become their greatest temptation and lead them into bondage with themselves who also are the servants of corruption yea some there are that being yet further bewitched think and say that God is all things and all things God and so themselves are at least a part of him that sin is nothing but only a conceit or imagination that that is evil and to be avoided which indeed is not evil all things being alike pleasing unto God He the very being in all things that doth all things the soul and will of man are nothing distinct from him c. Doctrine so destructive to the very being of Saints that I hope none that are Saints indeed will indure to hear them And but that I see those that have attained much gone very far yet shaken inclined to and perverted by such as maintain them and so at least dangerously exposed to them I should have judged it needless once to have mentioned them Of these and of whatever else is contrary to sound doctrine be ye warned that ye be not snared by them knowing there were such foretold of marvail not that such there are but remember his admonition that hath said Go not ye after them Luke 15.27 to which end I shall further minde you of the way by which they draw in souls to them and what principles lay open people to be deluded by them Sect. 6 Of their way and subtilty in tempting THe Spirit of Error is in the Proverbs compared to a whorish foolish woman as the Spirit of truth is compared to a wise woman and called wisdom and the way of those that are possessed with it and that walk out in it is there set forth to the life Her lips drop like an hony comb they come with fair and enticing speeches to beguile simple souls She catches the simple man and kisses him and speaks pleasant language to him Pro. 7. They pretend much love and friendship to them they meet with whom they finde in a staggering unsetled condition through an itching ear straying towards them and going neer the corner of her house such as have some light and have met with some spiritual tasts and shines of goodness and seek after spirituall things but yet have not attained to be setled and grounded in it they meddle not so much with meer worldly carnall men because they savour not such temptations nor yet will they much trouble themselves with such as they finde setled and able to descry their way and decline it resolutely but such as are in the twilight between both that are double-minded and unstable in their wayes and are ready as they find to halt and stagger upon their onsets these they come with kisses to as desiring to be familiar with them and to help them to understand choice mysteries they tell them stoln waters are sweetâ— and bread eaten in secret is pleasant in diverting from the right way in which they are walking and in which the Saints generally have walked and relinguishing or despising the things of Jesus Christ the dainties in the house or Church builded by him the consolations openly in the woâ—… held forth to men they shall meet with other more mysterious and secret things which have more sweetness and pleasantness in them she tels of her bed prepared and adorned with Tapestry the sacrifices of peace offered and her bed perfumed with most precious Spices they tell them what peace and joy they have in their way what a pleasant resting place they have found what precious operations they meet withall that they have attained to a more full and perfect condition and are better fitted to entertain them with their gifts and experiences then while they had their hope springing from the knowledge and belief of Christ Jesus as one that without them died rose and ascended to mediate in behalf of them and while as thus known he was the hope of glory in them that then they could not meet with that peace and joy and those satisfactions that now they meet with that he was but a fleshly Christ and he is gone but now they have a spiritual Christ always with them yea that they are He that they speak to them out of love and desire that they may solace themselves together with them in their liberty and rejoycing take their fill of love on the bed or in the state and way that they have found rest in in a word they do as Satan at the first in the Serpent to Eve he came and told her of a higher and a better condition then what God made them in ye shall be as Gods knowing good and evil and as those deceivers in 2 Pet. 2.19 They promise them liberty and greater glory come say they you think to have life in another and that by the death Resurrection and mediation of Christ without you ye beleeving on him shall be saved you trust in a person that was born of a woman a man c. You think to live by faith in him but alas you live low and carnally that was but a fleshly Christ that you think of and lean on he is dead long since if such a one there ever was and the faith of his disciples in him died with him so some have not shamed to write but we have Christ in the Spirit and mystery you know him but after the flesh we after the Spirit yea the Christ are we for Christ is nothing else but God with us that is the divine nature in us we are the humanity and other body or humanity we know or beleeve not you also look for your happiness and glory hereafter that Christ shall visibly come again and then ye shall inherit glory with him your bodies being raised by him But we have our glory here already we are already risen and have heaven within
condition it s an easie thing to be circumvented by him such high expressions such glorious speeches such enticing and swelling words though full of vanity to a spiritual discerning because they have not the bread of Life the foundation of our hope in them with whom are they not taking The consideration of which having pressed me forward to the writing and publishing of this small Treatise in which though I be but weak I have endeavoured according as by Covenant I am bound for the rooting out of Error and heresie in my place and calling though not primely upon that consideration to prevent the spreading of this grand infection that though I have little hopes of reducing those that are corrupted yet I might be a means to stablish some that are wavering and prevent their falling I have chosen as to the Saints in general so to you in particular to Dedicate and present it out of that respect I bear to you and the good that 's in you and sense of obligation upon me toward you Desirng God ever to guide and preserve you And you yet to account me Ladies Your Servant in the Gospel JOHN HORN Lin Novemb. 2. 1650. To the Congregation of the first born yet warring on earth whose names are written in heaven and particularly to those of them that I minister unto at Lin c. grace mercy and peace from God our Father and from Jesus Christ our Lord. Brethren YOu cannot but know that the Church of God is in Scripture resembled to a natural body wherein are many members united to each other and to one head and by one Spirit growing up in exact unity now as in the natural body there may be many infirmities and many things are liable to offend and hurt it so also is it in this mystical sometimes it may be subject to distempers by nauseous crude undigested humours the want of thorow closing with and drinking in divine truths or the drinking in untruths may occasion a surfeit and aversation from truth sometimes flatuous and windy humours of pride high-mindedness and lying spirits getting into some of its members may distemper it sometimes feavourish heats of violent headiness instead of wel-tempered zeal for God and godliness may inflame it and sometimes the cold aguish or palsie humours of deadness in benummedness to Spiritual motions in its tendency to its spiritual and supream end may so seize upon it as much to impair its strength and to appearance bring it nigh to death But God whose Temple it is hath provided for it against such distempers and dangers both meat and medicine to feed and cure it As Christ himself is the prime and great tree of life in whom the word is so united to the humanity that the humanity was ever in all times of Winter blasts and Sommer droughts refreshed and upheld thereby and made glorious fruitful and his fruits are good and prosperous fit to feed and his Leaves full of vertue to heal the Nations So is every one that through grace is brought to believe in Christ and gathered up into unity with Christ and lives upon the word of Christ Psal 1.3 as a tree planted by the waters side Jer. 17.7,8 Even one of those trees of life that grow upon the banks of that great river of the knowledge of God in Christ that proceeds from out his sanctuary and runs from beside the Altar or sacrifice of Christ and under the threshold the Gospel and its Ordinances holding forth Christ Ezek. 47.1.2.12 whose fruit is for meat and its leaf for medicine The lips of the righteous feed many and their fruit is as a tree of life Prov. 10,21 and 11.30 the doctrine they receive from Christ is a wholsome doctrine 1 Tim. 6 3.4 and full of healing by which they are more and more rooted into and united with Christ till they all grow up into such a close and full union with him that the many trees on the banks of that river Rev. 22.2 be made perfectly but one on both sides of that river Eph. 4.13 Till we all come in the unity of the faith and acknowledgement of the Son of God unto a perfect man Now I knowing that in this body there are at present as at other times not only many inward weaknesses but also many things from without indangering it yea that many parts of it are sorely laid open to infections from divers that seem to be of it or converse with it though I be less then the least of all Saints yet according to the measure of the gift of Christ given me I have endeavoured to administer that that I have from the head which may make for its strength and nourishment yea and to hold forth such of his Leaves supplied to me by his good hand as may either prevent or cure the infections feared desiring that we may all so press after further knowledge of and growth in Christ as that yet we may be kept from imbracing false Christs and from being snared by the poison of those false Prophets who instead of hastening mens growth up into Christ which they pretend do secretly and subtilely corrupt men from the simplicity that is in Christ as if a man by stretching of a twig to make it grow longer should pull and sever it from the body of the tree upon which it groweth As for the mind to be without knowledge is not good so he that hasteth with his feet sinneth Prov 19.2 I desire that what I present to you in love and for your good may be taken in good part and soberly considered by you and that what you see to suit with and proceed from that good spirit of God that is but one and the same in all ages and gives unity to the body in all its memberly differences may be received and held fast by you and if in any thing you see either further or better then I impart of your measure also to me that we may grow up together by that which every joynt supplieth all holding fast and not letting go the head from whence we receive the right and true spirit that will give us to increase So shall our feet abide within the gates of Jerusalem and the Lord himself shall dwell amongst us shall judge rule and teach us and in his teaching we shall not be vainly puft up with a carnal mind like those bodies that are puft up with unwholsome humours but grow solidly fat and well-liking and shew that he is gratious and that there is no deceit or unrighteousness in him To him and the word of his grace which is able to build you up and give you the inheritance I commit you with my self being The meanest of your Brethren and companions in the way of Salvation J. HORN The Contents Chap. 1. A Description of real Saints Pag. 1 Sect. 1. Who are not such ibid. 2. Who are p. 7 Chap. 2. Of the estate of Saints p. 11 Sect. 1. More generally their
they are all one in him according to the Spirit however different according to the flesh yea aâ—cording to the Spirit they are Sion the belove City the Kingdom and Temple of God and bâ— and his glory appertaineth to them and is theâ—… portion O Israel happy thou a people saved 〈◊〉 the Lord Glorious things are spoken of thee thâ— City of God the most high in the midst of thee 〈◊〉 shall exalt and establish thee and delight in thâ— for ever for this is Sion whom no man regardeth the place and habitation that God hath chosen in which he will dwell and rest for ever because he hath loved and desired it Consider this O ye Saints and let your hearts rejoyce in his that made you in him that called you and made you in Christ Jesus and blessed you in him with all spiritual blessings in heavenly things according as in him he chose you before the worlds foundations and be joyful in your King in Jesus the King of Saints that dwels and rules amongst you and in whom ye are exalted to all this high condition This state of glory and perfection in Christ Jesus given you should be minded by you to out ballance and chear you up against the state of frailty and imperfection experimented in your selves for this like the stone cut out of the Mountains without hands shall dash in pieces and swallow up the other into victory When that state of weakness and mortality shall have overcome you in the flesh yet shall it again be overcome and abolished by this state of glory and shall never more return upon you Surely friends did we more minde this high state to which we are called and in which in Christ Jesus we are interessed it would make us bear chearfully the present sufferings of this life and love him heartily that hath hitherto advanced us It would lead us to contemn things seen and sensible neither to run out in affecting the good or fearing the evil that in the outwward state is met with by us So have the Saints in other times walked trampling upon Death through the hope of Life and the like of hope in them contemning the pleasures of sin for a season for the enjoyment of this eten happy condition and for the love they bear him that thereto called them But I fear weâ—… often so taken up with the view of what we 〈◊〉 according to the flesh that we forget what 〈◊〉 are in and according to Christ Jesus whiâ—… springs from what we come to view in the nâ—… Consideration Sect. 4. Of the state of Saints in a joynt consideration as sons of Adam in Christ FOr though such is the Christians state as Christ and as a Saint yet in a complex joynt consideration as he is a man in Christ theâ— appears yet a double imperfection beside what named 1. An imperfection of his Union with Chriâ—… or in the manner and measure of his being him in his rootedness into Christ in whom 〈◊〉 high estate is A branch of a wilde Olive thenâ— taken out and graffed into a true is by verâ— of that insition interessed in the juice sap aâ—… vertue of the true Olive yet the manner of Union with it may for some time be imperfecâ—… It is not at first so fast rooted and so firmly unâ—ted with it as afterward it may be Thence thâ— Apostle prayed for more rootedness of believâ—… into Christ and Christ himself for further Union of believers in him Ephes 3.17,18 Joh. 17.21 Saints perfect in Christ may not be perfectly in Christ their condition admits of growth in this matter they may come to see further into Christ and to attain to greater riches of assurance of understanding and so grow stronger in faith and love and have their roots deeplier struck into him cleave to him with fuller purpose and resolution The more they know his Name the more they trust in him and their calling to him and election in him made firmer and they further out of danger of falling from him 2 Pet. 1.5.10 Yea as they grow more one with him so they have a more wide and abundant entrance administred into his Kingdom his fulness flows more out into them and they become more comprehensive of him In this regard is that difference amongst Saints that was â—oted in the beginning Some babes in understanding and weak in faith easilier shaken and perverted from the simplicity in him more unstable being less united with the root and so not so much receiving in its sap and these as they are more tenderly to be dealt with and nursed up so they are also to be exhorted to diligence in attending to the Word of Grace and to let go such evil humors brought with and yet retained by them as might clog them and hinder their further growing in and faster uniting unto Jesus such as those things named 1 Pet 2.1 Malice Envy Guile Hypocrisie c. that so coveting after the sincere milk of the Word they may grow up thereby be more rooted and built up in Christ abound in his Work and be kept from falling Others are more firme grown more empty of themselves and fuller of faith and confidence in him and singleness of heart toward him for whom there is greater cause of rejoycing as being in the less danger of mâ—ssing the full injoyment of their spiritual estate to which they are called yet even they also may and are still to be growing up into Christ and to faster union with him for which cause also the Saints are compacted into a body that they by what every joynt supplies from the head may grow up more into the head they being not as yet so perfect as that they can grow no more In this regard it was partly that Paul judged himself not perfect nor to have attained but pressed on counting all things loss and dung that he might win Christ and be found in him Phil. 3 8,9,13,14 He had him not enough yet nor was yet so fast in him that nothing in that regard could be added to him as also â—n another sense which follows he with other Saints acknowledged their imperfection viz. 2. In regard of attainment to an injoyment of the fulness of Christ and their estate in Christ through union with him in regard of the possession or comprehension of it and the effects and fruits of it And there are two Branches in that 1. Their injoyment of the fulness into which they are estated their possession of it they have not yet all that joy and happiness that sight of God that vast possession of life in themselves to which they are called they have not yet attained the resurrection of the dead as it is to be injoyed the greatest part of the possession of this estate is reserved till their race be run their fight accomplished the prize obtained 2 Tim. 4.8 Here we have a time of suffering with Christ the glory is for the main of it reserved as to
withdrawn from Christ so he and his Death and Mediation be but as a dead thing to them he greatly cares not how speciously they walk and talk they are the fitâ—… instruments for him I would to God there wâ—… not too many yea and Teachers of others toâ— to whom he hath made Christ come in the fleâ—… as worth nothing to whom a piece of Plaâ—… Philosophy or some dream of their own is 〈◊〉 more worth and use then the Apostles Dâ—ctrine Sect. 5. Of the Messengers of Satan NOw though I have hitherto spoken of Satan and his subtilty yet think not that I conceive that he alwayes cometh alone or in his own person immediatly to tempt but know this that as Gods Spirit hath built himself an House in man even his people Christ and his members by whom he speaks and works to the drawing in others to God and edifying themselves in whom he dwels imploying them to be his mouth in the opening of his counsel and truths to those purposes So also Satan insinuating himself into men hath his dwelling in them and becomes a lying evil spirit in them that he prevails over and makes use of them to be his mouth to deceive one another and to draw in others into unity with them making them his messengers and these imitate him in transforming themselvs into Ministers of righteousness 2 Cor. 11.13.15 These are the Dragons Tail with which he draws down the stars of heaven having seduced these out of the way he makes them instruments to seduce others after him as having seduced Eve he used her as an instrument to lead Adam also into the transgression So some of the Spies of Canaan bringing an evil report upon that good Land caused many to mutiny and so in Numb 16. Corah Dathan and Abiram men of renown and famous in the Congregation falling off from the Word of God and rebelling against Moses and Aaron the types of Jesus Christ the Son of God the Prince and high Priest of the Congregation occasioned many to rebel for company with them Concerning such its needfull as the Apostle Jude saith to warn you and wish you to contend earnestly against them foâ— the faith once delivered to the Saints for theâ—… are now as was then foretold false Teachers ungodly men forewritten to this judgment to be for exercise unto the Saints of God men thâ—… have departed from Christ denying the Lorâ— that bought them even the only Lord God anâ— our Saviour Jesus Christ and turning his Graâ—… into wantonness who by their pernicious doctrines and practises draw many souls into perdition And though there be others too that 〈◊〉 from the faith and do great disservice to Chrâ—… in limiting the tenor of the Gospel and puttinâ— in their Buts and Onelies like the believers 〈◊〉 the Sect of the Pharisees that would not havâ— the Gospel preached but to Proselytes and mâ—… of the Circumcision that they had some ground to think were of the Elect people yet my puâ—pose is now rather to warn you of that otheâ— sort of people because you that are Saints iâ— Christ and live upon his grace are in more danger as I conceive of these then of those Of these I say that have forsaken the pathes of uprightness to walk in the wayes of darkness men that have let go the Doctrine of the Prophets and Apostles to walk in their own speculations making the Apostles to have been devisers of Apologues and fables in which there was no truth or verity but only a shadow and parable of another thing people that indeed deny the Lord Jesus Christ some that there was never such a one others that he was no more then a bare man a patern an example not the Saviour of the world indeed but only a type and figure of the true Saviour so evacuating him and denying him to be their Lord Ruler and Commander or Mediator between God and men turning all into an Allegory or vain fancy undermining and subverting the faith of Christ as if he were but a fleshly Christ and the faith in him though begotten by Gods Spirit but a carnall faith which must die and be crucified in us before we come indeed to that that saves us and so they teach men to cast away their confidence in him and trample upon him and count his blood and sacrifice a common carnall fleshly thing though it hath formerly sanctified them and to say of him whom God hath sanctified and sent into the world yea in whom it hath pleased him that all fulness should dwell as the sons of Belial sometimes of Saul how can this man save us crâ—cifying the Son of God to themselves blotting out as much as in them lieth his remembrance from amongst men putting in the place of him some frame or fancy that they conceive they have in themselves and investing themselves or it with his name these are indeed the Antichrists thâ—… deny directly that Jesus is the Christ for who 〈◊〉 a lyar but he that denies that Jesus is the Christ 〈◊〉 that say of themselves I am Christ we are the holy one of God and Christ is nothing else with them but themselves and who ever are of their temper in union as they conceive with Godâ— deriding the man Jesus Christ the Lord and heaâ— of all and so making the faith of Christ a very scorn and derision with all that beleeve it these are of those very persons in whom while they slight the Scriptures the Scriptures are verified the mockers that should say in the last dayes where is the promise of his coming for what was is and there is no new thing under the Sun all things continue in like state ever since the Fathers fell asleep as He came then so now and so shall do but no other coming is to be expected yea these are of them that say the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now done or is already past they have it or expect to have in this life even on this side their bodily Death all they shall have denying the Resurrection of the personal body of Christ the same that was crucified such of them as confess there was such a man or at least that it was taken up into heaven and glorified or shall ever come again to be made manifest in glory with them that have beleeved on him and suffered for him the resurrection of whose bodies is denied by them also These are the Antitypes to those Rebels in the wilderness that pleading that all the Lords people were holy denyed the superiority of Moses and Aaron for these also being seduced from the head and not holding it fast plead that all that are of them are holy and anointed and so the Christ and deny superiority over them to the Lord Christ and refuse to have him exalted above them yea though they have been baptized into him both in the doctrine of him and otherwise and have tasted of his sweetness yet they rebell
of God unto a perfect man Know that the Scriptures came not by the wlll of man nor did the Penmen of them write as they pleased as their own fancies led them but as the holy Gost inspired and acted them 2 Pet. 1.20,21 and the things therein written were written for our learning Rom. 15.4 that we might believe that Jesus is the Christ the Son of God and in believing might through patience and the comfort of them have hope yea and life in his Name Joh. 20.31 In them is laid down a form of wholsom words which we are to take diligent heed unto and not to depart therefrom because they are profitable as says the Apostle to instruct correct reprove c. yea to maâ—e us wise unto salvation through faith in Christ 2 Tim. 3.15,16 both to discern truth from error light from darkness yea when it glisters like light and to lead to avoid the darkness and walk in the light yea in a word they are sufficient to perfect a man of God to every good work of the ministry or service required of him Let that Word then and the Gospel there recorded be held fast by you and the Doctrine that according thereto ye have heard from the beginning even the first principles and foundation the Death and Resurrection of Christ as therein declared that beleeve and depart not from it nor from viewing and beholding the grace and love of God and all those glorious and mysterious depths contained therein nor from the secret voices and speakings thereof to you in its teaching you that denying ungodliness and worldly lusts ye should live soberly righteously and godly yea give diligence in Reading Hearing and minding the Scriptures in every truth exercising faith in Christ so will he by his Spirit mind you so of his truths and put such Scriptum est's such sayings of divine Record into your memories and mouths as shall discover the subtilest workings of Satan and his instuments and lead you to avoid them yea to oppose and baffle them Sect. 5. Some objectiont against the Scriptures Answered LEt not vain spirits who make it their business to deceive withdraw you from cleaving to them as the true and faithful record of the Truth of God I know their wiles and what pretences they come withall to withdraw you from them some that they have got from their Father who made it his way to overthrow us at the first to withdraw us from the VVord of God See his first coming to Eve Gen. 3.1 He doth not at the first deny the saying of God but only puts a question Hath God indeed said or hath he in saying said ye shall not eat Gen. 3.1,2 Just like a generation now that knowing they shall not lead men into their errors unless they be first poysoned in their judgements about the Scriptures and withdrawn from credit giving to them first amuse people and try them with this not in a sober but a captious way How do you know that the Scriptures are the VVord of God and that they are true what have you more to say for them then the Turk for his Alcoran the Papists for their golden Legend c To whom I could wish people to give them this Answer that as by faith they understand that the world was made by the Word of God so by faith they know the Scriptures to be of God and of the inspiration of his Spirit and that they will hold to and not listen to any vain reasonings to the contrary but I hope you have a proof of God speaking in them you behold there such impressions of holiness purity truth goodness Majesty and see such a light in them as evidences them to be of him yea and you see their truth both in some experiences of them in your hearts and by the fulfilling of many prophesies in them as they spake long ago of the calling of the Gentiles when they lay all in Egyptian and gross darkness and we see it after so many hundreds of generations fulfilled they speak of the ruine of many then famous places which now answerably are ruined they foretell of such perverse Spirits and Doctrines of Devils in which men would deny the Lord that bought them and mock at saying where is the promise of his coming and bring in heresies of destruction as we may see accomplished even in many of them that make this questioning and therefore we need not go far for arguments to enduce us to beleeve the truth of the Scriptures which is questioned by them they suggest the Differences of some Greek copies of the new Testament and variety of readings which as it cannot be denyed so is it not of any materiall weight for what they subtilty use it those varieties being generally except in two or three places in things of lesser moment and such as either reading in the most Authentick Copies is no whit dangerous or destructive to the faith of Jesus yea usually the different readings do sound so much to the same purpose as they scarce deserve the name of differences as that in Mat. 1.22 we read This is that that that was said of the Lord by the Prophet saying c Others adde the name of the Prophet by the Prophet Isaiah saying So Mat. 2.11 When they came into the house and saw the child some and found the child so others So Chap. 3.9 Bring forth therefore fruit or fruits meet for repentance and vers 12. He shall gather the wheat into his garner or his wheat into the garner and in vers 11. He shall baptize with the Holy Ghost and fire some omit the word fire there is no danger in either reading but ours is confirmed and that defect in the other of the word fire is made up in Luke 3 16. Where all copies agree that the word fire is added and yet the other reading is in a manner repeated and so owned by our Saviour in applying that saying to his Apostles in Acts 1.5 Many of those readings stand but in a diversity of word to the same sense and differ no more then God wils and God willeth or God commandeth and God requireth as in Mat. 2.13 some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which differ no more then these two English words kill and slay so in vers 6. some read Bethlehem of Judah others Bethlehem in the Land of Judah so in Chap. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some read and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others differ no more then walking about and going or travailing about and such are those in the 19. and 23. verses some read I will make you fishers of men others I will make you to be fishers of men He healed them so we vers 22. He healed them all say others so in Chap. 5.11 some read for my sake some for righteousness sake either of them right and both come to one and the same thing many such like differences I might instance
us to have our senses more exercised that we may descry their deceits and discover their pervertings of the Scriptures of which thing also I desire you to be careful that they may not seem to beat you with your own weapons for even they that make no account of the Scriptures will catch at here and there a saying and wrest it against the truth delivered in Scripture so I have met with some to give thee some instances hereof and indeavour thy help herein who against that in 1 Tim. 2.6 that Christ gave himself a ransome for All have alledged that in Isai 51.10.11 That the ransomed of the Lord shall return and come to Sion with singing and thence argued that Christ gave not himself a ransome for All because all shall not do so insinuating a conclusion directly contradictory to the Apostles Doctrine now in such cases thou art to hold fast the Divine Testimony for truth and though thou art not able to detect the way of their sophistical arguing no more then the way of a Serpent upon a rock Prov. 30 19 yet thou art certainly to hold fast that its a fallacious way of reasoning that men use in such conclusions drawing as in which they set Scriptures together by the ears that are not cross to each other in their plain sayings as its evident there is no more opposition between those two Scriptures before mentioned then between these two God is the Saviour of all men 1 Tim. 4.10 and that The Nations of the saved shall walk in the light of the new Jerusalem Rev. 21.24 Or that Happy â—…t thou O Israel a people saved by the Lord or then is between these two All that are in their graves shall come forth some to the resurrection of life and some to the resurrection of condemnation Joh. 5.29 and that Luke 20.35 They that are accounted worthy to obtain the Resurrection from the dead neither marry nor are given in marriage neither can they die any more but are equal to the Angels and are the children of God c. And such places are to be cleared to be both true by distinguishing betwixt the things spoken of in them for they speak not ad idem or to the same thing though they use the same kinde of word in either of them as for example That phrase The Redeemed of the Lord in Isai 51.11 is not so general as that in 1 Tim. 2 6. nor doth it reach to all that at any time or in any way are redeemed by him for he redeemed Israel out of Egypt and yet all thence redeemed or ransomed went not to Sion nor shall have everlasting joy and gladness for many of them were unbelievers The ransomed of the Lord in Isai 51. are the stock of Abraham and Sarah ver 2. that are gone into great bondage and shall be brought out again by the hand of the Lord awakned and putting forth its strength and power as in the dayes of old when he brought them out of Egypt it speaks of a redeeming by power and strong hand and a setting free from the yoke of oppression that lay upon them from men and it may be applied further to those that by the like putting forth of glorious power and spirit are brought out from under thraldom to corruption and Satan and from Antichristian slavery as in Rev. 14.1.4 That are redeemed from the earth freed by the efficacy of the Blood and Spirit of Christ in their consciences from earthly affections and from men that is from their tyrannizing over them or they being tied and bound up to men for something in them as men to admire serve and take up their faith and worship by the wills of them such shall go to Sion and sing the song of the Lamb too but that in 1 Tim. 2.6 where it s said Christ gave himself a ransom for all is spoken of as a thing done in Christ and not upon or in men a thing to be declared to men even to the Declaration of which to all Nations to the utmost of his power Paul was ordained that in hearing and believing the goodness of God in Christ so declared to them they might submit to God and Christ and receive that further opening of his Love and Truth to them in and by which he might set them free and in that fore mentioned way of power redeem them This speaks of a ransoming by price and bringing them into such a freedom from the sentence of condemnation fore-past upon all in Adam that Christ that notwithstanding may shew what favor he sees good to them afford his bounty patience and Gospel to them as he pleaseth to lead them to repentance and upon their turning further love them In like manner others deal with the precedent verse of 1 Tim. 2. viz. There is one Mediator between God and man the man Christ Jesus for endeavouring to disprove that we are to look to God by Christ as a Mediator or that the Man Christ is Mediator of God and men they produce and oppose to it that in Gal. 3.20 That a Mediator is not of one but God is one therefore say they Christ is not a Mediator of God as is affirmed 1 Tim. 2.5 and if not of God then not of God and man as is there affirmed also But in the same manner as before art thou to defend thy self against this arguing also viz. hold fast the Divine testimony though thou knowest not how to answer them and know that they deal fallaciously with thee though thou canst not perhaps so plainly tell wherein the fallacy lies with which he would ensnare thee that they oppose as contradictory those things that are not so but very consistent for whereas the Apostle in the Galathians saith That a Mediator is not of one but God is one that is of one mind in both administrations of Law and Gospel and needs none to reconcile himself to himself in his giving of them That of the same Apostle in Timothy rather confirms it then denies it for there is a mediation propounded not of one alone as is the force of the Word One in Gal. 3. but of two distinct parties not as yet fully and compleatly reconciled to each other God and man in which the Man Christ Jesus is affirmed to be imployed as Meditor of them so that these two are both true in their very express sayings and neither of them contradicent to other Again Others to prove that Christ was never otherwise born crucified dead or raised then he is now dayly in the hearts of men and as he was ever from the beginning as also that there shall be no other Resurrection or coming of Christ then is now in and to men in their spirits and always hath been they bring that of Solomon Eccles 1.9 That which hath been that also shall be and what hath been done that shall be done and there is not any new thing under the Sun And that in Chap. 3. What
freeing not onely the spirits of the Saints from thraldome in a first fruits but their bodies also from death and corruption which is called the redemption of our bodies Rom 8.23 When every eye shall see him c. Rev. 1.7 When all that are in their graves shall come forth some to the resurrection of life others to the resurrection of condemnation c. Joh. 5.29 When all the Saints together shall be caught up to meet the Lord in the air and be for ever with him 1 Thes 4.16,17 Now as these men deny this his glorious personal coming turning all so well as their wits will serve them and their Father help them into an Allegory so in these two things they grossly err 1. In thinking that persons to whom Christ hath come by his Spirit and whom he hath raised and quickned up to a lively hope as in the first sense are thereby above Ordinances and not bound to attend them for indeed then are they fittest to use them and will be most profitable or profited in attending on God in them Besides we finde the Apostles and other Primitive Believers of another way and judgement when the Spirit was poured upon Cornelins and his houshold that exempted them not from the outward Baptism Acts 10.48 nor were the Apostles themselves exempted from solemn prayers and fasting breaking of bread Preaching the VVord c. even after the holy Ghost was poured upon them and Christ by his Spirit dwelt with them as is plain in Acts 4.24,31 and 6.4,6 and 13.1,3 and 14.23 yea Wo to me saith Paul even after the holy Ghost was shed abundantly upon him Tit. 3 6. if I preach not the Gospel 1 Cor. 9.16 and the Bread saith he that we break is it not the communion of the body of Christ and the Cup that we bless is it not the communion of the blood of Christ 1 Cor. 10.16 yea in 1 Cor. 12.13 We are all baptized saith he by or in one spirit into one body and have been made to drink into one Spirit and Chap. 6.11 they were washed justified sanctified in the Name of the Lord Jesus and by the Spirit of God but what were they all above Ordinances therefore no matter for observing them No such matter but they are yet ordered about their eating the Lords Supper yea and such as whose election in the sanctification of the Spirit is affirmed are exhorted by the Apostles to Prayer to attend on Prophesying to stand fast hold the traditionâ— such as the Supper of the Lord is called 1 Cor. 11.25 received from them either by word or writing 2 Thes 2.13,14,15 Many other like passages thou mayst finde in the Apostles Writings which they writ to preserve the Churches from sin and error which may discover the falseness of that conception Yet 2. They err much worse in that confounding the coming of Christ in Spirit to the spirits 〈◊〉 men in particular with the great Day of the Lord when he shall come to the destruction of ungodly men and the utmost salvation of all that have believed on him the Kingdom of God in the hearts of men in this Day of which Christ spake to the Pharisees Luke 17.20,21 that it comes not with observation and that it is in men yea in the Pharisees working and tendring it self to their hearts though rejected by them but filling those that receive it with righteousness peace and joy in the Holy Ghost with the glorious Kingdom of Christ which he â—s gone to receive and which shall be set up or made manifest in the world at his great coming when he shall judge the quick and dead 2 Tim. â— 1 of which he spake to his Disciples Luke 17.21,22,23 they apply to themselves as already â—…ne in and upon them those things that are proper to that great Day of his destroying the â—…eat hope and expectation of the Saints which 〈◊〉 that great and glorious appearing Tit. 2.13 denying and mocking at that his visible and glorious coming yea and where their principle 〈◊〉 somewhat throughly improved denying the Resurrection or Redemption of the body and â—…ying the Resurrection all thats to be hoped â—or or met with is here accomplished which we â—…all speak more fully to in the proper place and â—…casion Onely now I would have thee minde that they are strongly deluded herein and that they are of those that our Saviour there doth warn us of that say Lo here lo there see here in us and to us Christ is come and the day of the Lord is revealed with us or with such and such persons the Judgement is over the mystery is fulfilled the world is at an end and we are iâ— possession of our glory though others yet are not Believe them not saith our Saviour neither go after them for that coming of the Soâ— of man shall be as visible and evident in a moment as the lightning that shines from one enâ— of the heavens unto the other end thereof iâ— shall be open and manifest to all Luke 17.22 23. Every eye shall see him even those that havâ— pierced him and all the families of the eartâ— shall wail over him Rev. 1.7 As the bringing in and alteration of former dispensations or administrations of his Kingdom have been witnessed and evidenced by notorious Demonstrations oâ— Gods Authority and presence so shal this last alâ— teration be more visible and notorious then thâ— rest When God gave the Law of Moses he did iâ— in a solemn manner with the voyces of thunderings and lightnings the shaking of the earth c. by which he owned and confirmed it as of him and when he took away that administration and brought in his onely Son and the Ordinance of the Kingdom in its present external administration he owned and attested his altering the former and bringing this in by the gift of tongues and by many wonders and signs and divers powerful works and distributions of the Holy Ghost Heb. 2.3 And when the time of the restitution of all things which God hath spoken of by the mouth of his Prophets shall come and when he shall send his Son Jesus Christ again Acts 7.21,22 whom the heavens till then must contain to take an account of all men how they have submitted to him in the former administrations of his Truth and Grace amongst them and to render to every man according to his works shall that be hidden and done now to this man and then to that no man sees how without any poblike evidence to the world No no that shall be most powerfully and to the world with greatest solemnity declared so as none shall be thereof ignorant but all flesh shall see his salvation unto is people together and those that have rebelled shall be with wondrous terror delivered over to their eternal destruction The heavens shall be on a flame or the elements melt with fervent heat 2 Pet. 3.7,10,12 even these heavens and elements and the host of them that
that in 1 Cor. 15.50 That flesh and blood cannot inherit the kingdom of heaven neither doth corruption inherit incorruption which they indeavour to wrest and abuse to the denial and overthrowing the whole business of his discourse in that Chapter professedly to prove the Resurrection of the body not considering that 1. The Apostle says not thus Neither flesh nor blood shall inherit the Kingdom of God but flesh and blood copulatively together now flesh and blood is used in Scripture to signifie a natural man in his corruptible unrenewed estate and sometimes a body subjected to weakness and infirmity Heb. 2.14 whose natural life is in the blood and so nourished by a constant supply of blood from food received from without and indeed men shall not be such in the Resurrection to have their life in their blood as now and so corruptible and weak But this we expresly finde that the Body of Christ after the Resurrection by his own affirmation was flesh bones though spiritualized Luke 24.39 his blood was before shed for remission of our sins as the blood of expiation and surely to a raised body and immortalized blood is no more essential then our hairs are of the essence of a body mortal I would say rather that as the corruptible body in this state of corruption may be and subsist without hair or the like excrements so is it very conceivable that a spiritualized body shall subsist without blood its life not being then therein nor to be maintained by a continual supply and course thereof but immediately by the divine Spirit and Power of God Therefore it s a very inconsequent Argument to say because flesh and blood shall not inherit the Kingdom of God therefore the body of Christ had no flesh in it upon its Resurrection directly contrary to his own assertion Luke 24.39 or that his body in which was flesh and bones was not assumed up into heaven or that mens bodies which now are flesh and blood shall not be raised and in their raised state be glorified or thus A natural body while such shall not inherit the Kingdom of God therefore this natural body shall not be raised and in its rising made spiritual and so be a subject of his Kingdom That speech then doth but point to the condition of the body when raised that it shall not be such as now it is a body of infirmity flesh and blood but it denies not that the body shall rise even as the foregoing similitude of the grain of Corn doth demonstrate that he meant for there he says Thou sowest not that body that shall be and yet we know its the same in another form or rather that that springs up namely the blade and ear and corn in it springs from that very body or bare grain that was sown or that bare grain that is sown by dying revives again in another and better form so also is the Resurrection the same dead body that was sown rises yet not the same in regard of its form and manner of being It s sown in corruption it s raised in incorruption the same it that was sown rises again though in a better manner more glorious powerful spiritual then when it was sown 2. The Apostle plainly expounds himself ver 51 52 53. when he says we shall not all sleep that is rest or lye in death but we shall be all changed Now there is a great difference between a being changed in our bodies and having them annihilated or for ever lost for that the change shall be in the body is plain in Phil. 3.31 He shall change our vile body and make it like to his own most glorious body and that this change shall not be the creating a new body that is totally distinct another from this in which we now live and die is also plain in this that if the Resurrection was the living again of the Spirit in another body then this body that dies should or might yet lye in the grave notwithstanding that resurrection in another body and so the body of Christ in which he died should have been sound in the grave still when the Disciples went to the sepulchre to imbalm him but the Scripture plainly tells us that they found it not there and of that the Angels said He is risen he it not here Matth 28.6 He might have been risen and his body there too if what was put off â—nd laid down in the grave was never reassumed 〈◊〉 raised again out of it but some other body given in stead thereof Nay indeed that conception is inconsistent with the tearm of Resurrection for Resurrection is not a creation of a â—ew or another body but the rising again of â—…at that was dead or faln as all know that understand the force of the word Resurrection Yea that also would be point-blank cross to what the Apostle yet adds further the dead shall â—e raised incorruptible and this mortal shall prit 〈◊〉 immortality and this corruptible must put on incorruption he said not that the spirit that lives and goes to God shall appear again in a new body that never was in being before an incorruptible body made of nothing or of some other materials but the dead shall rise incorruptible yea this mortal this that now is subject to death this very body shall put on immortality and this corruptible not another that never was corruptible or corrupted but this body that 's now corruptible that now hath its life in its blood and dyes corrupts shall put on immortality and so shall triumph over the grave O grave where is thy victory which they could never have ground for if the conquest of the grave should be perpetual and never restore the dead bodies that it had swallowed So that its clear by the Apostles own words and by what we read of Christ raised to which ours are to be conformed that this Scripture also is abused As for the liftings up of their understandings otherwise they are partly conceptions of impossibilities of such a thing as if the bodies were so torn and corrupted and the ashes or reliques of them dispersed that its impossible it should be raised which is an impious conception for it chargeth God with weakness and impotency as if any word was impossible to him well therefore did our Lord tax the Sadduces with erring upon these principles that they knew not the Scripture nor the power of God Vain Earth-worms who are we that we will undertake to measure and put bounds to his omnipotency and make that an impossibility with him that we cannot fathom in our narrow apprehensions Of the like nature is that foolish conception that the world will not afford room enough for so many millions of men that should be raised up as if he that made all things by his Power when as there was yet nothing could not either reduce all the dispersed parcels of his dead creatures into one body again or finde room
sufficient to contain all those bodies in These are the shallow objections of vain brains that think God can do nothing that they cannot reach to in their reasonings against which for your defence against them let me say but with Paul Why should it seem a thing incredible to you that God should raise the dead Acts 26.8 Another way in which they lift up their understandings to deny this truth is by inventing and devising how to turn all the Scriptures that speak of the Resurrection to a more spiritual sense namely to speak of the Resurrection of the Spirit with Christ or as they understand from some sad or corrupt frames to Joy and Love and Light and I know not what they please to talk of whence many of them say they have here attained the Resurrection it s now made in his life and they have experimented it all that is to be injoyed But this error as it cannot consist with many places treating of the Resurrection as when it s said There shall be a Resurrection both of just and unjust Acts 24.15 and those who are affirmed to be risen with Christ in their spirits are yet minded of a further Resurrection yea even those who are now dead while they were putting to death by their cruel persecutors and refused deliverance in expectation of a better Resurrection Heb. 11.45 so the Apostle Paul hath directly noted in Hymeneus and Philetus as an error destructive to the Faith of many 2 Tim. 2.17,18 So that we cannot without open and manifest discarding and revolting from the Doctrine of Christ delivered to us by him intertain or imbrace such an evil conception Press on therefore my Brethren in minding the Love of God in delivering of his Son to Death for our offences and raising him again for our Justification so to experiment his Divine Power and Spirit quickning up your spirits to him to hope in and depend on him and to live to him as that you may therein prove a conformity to him in Resurrection in Spirit here and be filled with a lively hope of the Redemption of your bodies too from the bondage of corruption in the Resurrection of them hereafter and let not the faith thereof go for then you wil also â—…corrupted from the hope of the reward that 's â—omised and is then to be received the time of â—…unerating the services of our faith and love â—…e towards God and his Name being at the â—…e of the justs Resurrection Luke 14.14 and 〈◊〉 ye be corrupted there you will also grow â—…less and negligent in those services yea and â—…ll into all licentiousness Know that what ever evil and mischief may â—…e befall you in your bodies for the Name of Christ and however you may and must yield up â—bodily death yet he that raised up Jesus our â—…nd will also raise us up and bring us with him 〈◊〉 Cor. 4.14 If we abide in the Faith of him â—oted and stablished and be not perverted â—…om the Gospel and the hope of it that hath â—een preached therein to us and if this Knowâ—dge abide in you and the hope thereof be â—inded by you it will make you that you shall â—ot be barren and unfruitful but to be stedfast â—nd to abound in the Work of the Lord knowâ—ng that your labour shall not be in vain in the â—ord Sect. 5. Of Heaven and Glory BUt now to say what that great Reward and Glory is and shall be is above my ability is not yet manifest what we shall be but a great reward in heaven it is an heavenly not 〈◊〉 earthly reward a reward of and from God noâ— of and by men not worldly The new Jerusalem or the glory of God coming down from heaven upon men and taking men up into heaven where now also they that are Saints indeed and walk as such have their conversation What heaven is I shall not curiously inquire Its that place and state where Christ in his Humanity is for as its the subject of bodies I caâ—… and account it a place though as of the Spirit more properly its a State as when it s said Thâ— Christ is gone into heaven it s therein signified both that his body or humanity was taken up from the earth above the visible heavens where also he is contained and from whence also he shall again descend and be met by the Saints in the air as also that he is there in a glorious state of Soveraignty Power Majesty Fulness far above all creature earthy glories yea and faâ— above all heavenly creatures glory out of which glory he shall not descend at his coming for he shall come in it but from that place of his body he shall I know Mr. Collier makes heaven to be God onely and Glory but as in some other things so in that he slipt not a little into errors for in God he was while he was on the earth Knowest thou not that the Father is in me and I am in the Fatheâ—r saith he to Philip Joh. 14. while he was not yet ascended Neither had there needed any visible translocation or change of place for going up into heaven if it had been â—…ely to be in God nor doth that phrase far above all heavens signifie far above all gods but far above all these aery starry visible heavens To say nothing that Mr. Collier handsomly slips â—ver the speaking to the heaven that Christ aâ—…ended to and which is to contain him and â—…ys not one word to that Text in his Answer 〈◊〉 if he knew not how to elude it But to pass from that I grant that heaven doth not onely signifie place but also a state of glory or of diâ—…e spiritual influence operation government and advancement and this we are specially to â—…nd in it and look after and not spend our thoughts vainly or curiously about inquiring of 〈◊〉 as a place meerly as I might also say of hell â—…ough the bodies and substances of men condemned shall be in place yet the condition of â—o and torment is in that word rather pointed 〈◊〉 in which such shall be and as in a taste or first fruits as it were may now be But to return to what I was saying about heaven and the glory thereof while we are withdrawn in our hearts from base and earthy walkings designs affections c. and are in our hearts aâ—…ed by the Word that was revealed by and comes unto us from God and by the Spirit of God and of Christ the heavenly one and are minding and looking after the priviledges and excellencies thereby witnessed and led to we are said to converse in heaven and so we read of an army warring in heaven Rev. 19. which is nothing else but the Saints of God in the heavenly and divine Power and Spirit in which spiritually they live and breath making opposition against Satan and his instruments and so in like manner the high surpassing pure spiritual consolations streamings forth and abiding rivers of
satisfaction that the Spirit of God yea God himself in his Spirit shall poure out into men glorifie them with and possess them of hereafter fully is called heavenly glory and the reward in heaven as the latter it is also because it is yet in and with God and Christ and not in its fulness come forth into and manifested in men but a state it is of such fulness of peace joy power happiness satisfaction and glory in and through the presence of God and Christ with soul and body as neither eye can see nor ear hear nor can enter into the heart of man to conceive an immeasurable unfathomable inexpressible perfect immixt intire and eternal joy and glory so immense high deep broad large and full in it self that no words can reach it nor heart conceive or contain it but be wholly satisfied yea swallowed up into delight and joy with it and that that infinitely adds to it is its infinite duration Eternal life a mighty inexhaustible river of eternal satisfactions flowing from fed and maintained by the fountain of liâ— ing waters even God himself his Presence and fellowship for ever O infinite incomprchensible portion and inheritance yea God himself and his glory to be inherited by us But I shall â—ather press on towards it and to the experimental tasts and feelings of it in some earnest of 〈◊〉 in my spirit then strive by words to darken â—nowledge in indeavoring to express it what it 〈◊〉 is onely known in the injoyment till when it â—…sseth knowledge much more expression to declare it Sect. 6. Some incouragements for the Saints in expectation of this glory promised O Let our eyes be to that Prize that Glory that Paradise that Rest Safety Satisfaction Injoyment of God and Christ compleat freedom from evil compleat and eternal fruition of all happiness that we may run with patience the race set before us enduring the Cross despising the shame for this joy and recompence propounded to us withall considering what good grounds we have to expect the injoyment of so glorious and precious Promises As to Instance 1. It s God that hath promised and what cannot he do Is not his arm Almighty his Power invincible cannot he make us happy beyond expression when he himself is our Reward It s God is not he faithful hath he spoken it and shall not he do it is there any unrighteousness in him Faithful is he that promiseth who also will do it he will not leave thee nor forsake thee 1 Thes 5.24 Heb. 13.5 He hath never yet failed any that have cleaved to and depended on him and verily he will not now begin It s God that hath promised and he is Love and Goodness and hath testified such and so great love to us as may incourage us to judge well of him in what ever he further saith or doth unto us If thou thinkest his Promises are of too great gifts to be bestowed on thee or such as thou art consider what he hath bestowed on thee already hath he not given thee life and breath and all things yea he hath given his onely begotten Son to death for thee to ransom thee from thy thraldom to sin and misery and that too when thou wast ungodly and an enemy against him and neither soughtest it of him nor couldst thank him for it and he hath filled him with his fulness to that purpose that he might now sill thee yea hath he not also called thee to his Son looked upon thee when thou layedst in darkness and ignorance of him hath he not born with thy follies refusals and ill requitals and long waited that he might be gracious yea and at length begun to prevail with thee and brought thee to believe that of his fulness thou â—ightst receive grace for grace c. And is all â—…is nothing to thee to perswade thee of his faithfulness and further love Sure the consideration of this may lead us to be confident in â—im and rest upon him for performance of his Promises to us and to perswade our selves that â—e hath not gone about to deceive us he that â—ath performed his Word so punctually in the gift and abasement of his Son may challenge â—…edit of us in what he further says unto us If â—…n we were enemies he hath reconciled us or â—…de us friends to himself by the death of his â—on how much more when we are therethrough â—…conciled will he save us by his life Rom. 5.10 He that spared not his own Son but gave him to the death for us all how shall he not with him also â—ive us all things Rom. 8.32 Us that are now in Christ Jesus and walk after the Spirit his called justified ones 2. Again consider Jesus Christ the great high Priest and Apostle of our profession the great gift of God for and to us It s he that God â—ath appointed to give us this eternal life It s the Will of God his Father concerning him thâ—… every one that sees the Son and believes on him should not perish but have eternal life Joh. 6.40 and he is mighty to save being the onely proper Son of God his Word and Wisdom yea God over all blessed for ever according to the Spiritâ— he was in the beginning with God and was God and all things that are were made by him and without him was nothing made that iâ— made whether Thrones or Dominions Principalities or Powers all things were made by him and in him all things consist yea according to the humanity also he is exalted to the throne oâ— Majesty and all the fulness of the Godhead dwells bodily in him God doing all by him and he all in and from God and in the might and power of God So that of his sufficiency we have no cause to doubt seeing also he hath done so great things for us as the spoiling of Principalities and Powers conquering the world taking away Sin abolishing Death and destroying the authority and power of the devil In which things also he hath given such undeniable proofs of his Love and Faithfulness in that being in the form of God thinking it no robbery to be equal with God yet he abased himself and came in the form of a servant being made flesh the son of man and therein subject to infirmities yea suffered and bare the burthen of our iniquities and the curse due to us for our sins to accomplish those things on our behalf so that 〈◊〉 exceeding unbelief and ingratitude to question his love and faithfulness for perfecting for us â—hat further concerns us especially seeing he also ever lives now to make intercession for us â—…t come to God by him and appears in the presence of God for us to present us in the invaluable vertue of his sacrifice holy and acceptable before him and to mediate for us the performance of the New Testament to us by continually removing our sins follies weaknesses and evils against God and his goodness to us