2.2 God the Father and Christ as also the distinct applications of those words Begetting and Begotten Sending and being Sent with divers others argue the sending forth of Christ as the begetting him is always attributed to the Father the Father sent the Son the Saviour of the world and God have his only begotten Son it s never said nor were it proper to say the Father sent himself or the Son sent himself much less that God sent the Father or the like where there is distinction of sending and being sent begetting and being begotten there is more then difference in denomination for though the same may be denominated in divers respects Father and Son and Husband and Master as we said before yet it s improper to say that the Father begat the Son speaking but of the same in divers respects both Father and Son or that the Father sent the Master or Son when he that is all these in divers respects comes himself being sent of none other then himself Beside its never said the Father was made flesh or the Father suffered for our sins or delivered up himself for our offences but it s often said the Father made his Son an offering for our sins God delivered up Christ for our offences raised him exalted him c. which argues plainly that there is more then a nominal distinction between them as also that Christ is said not to have thought it robbery to be equal with God Now where there is equality there is distinction too for its improper to say of the same indistinct thing that its equal to its self yea Christ himself though he saith his Father and he are one John 10.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnum one Essence or thing not Vnus one personal subsistence or one in way of subsisting yet he speaks of himself and Father as of two witnesses I am one that bear witness of my self and my Father that sent me beareth witness of me John 8.18 And to say no more its evident in this that the word was made flesh and so is become man too There is one God and one Mediatour of God and men the Man Christ Jesus 1 Tim. 2.5 And God will judge the world by that man whom he hath appointed Acts 17.31 But the Father is never affirmed to be man nor could Christ be Mediatour of God and man if not in something distinct from either as well as in something one with either And so for the Spirit it is clearly in that of Mat. 3. and the other places of Isaiah before mentioned distinguished from both Father and Son and is further proved to be so by that of our Saviour John 14.16,17 I will pray the Father and he shall send you another Comforter the Spirit of Truth where all the three are again mentioned and clear distinctions between each of them from other hinted I will pray the Father there 's Father and Son between whom were there no Distinction that phrase were very improper If the Son be the Father he should rather only have said I will send another Comforter then I will pray the Father and he shall send c. and there is the Spirit distinct from both both from him that said he would pray and him to whom he would pray from the Father for he is to send him and is prayed to for him from the Son who prays the Father to send him for he expresly cals him another Comforter that is another from or besides himself that was then with them The Spirit of Truth that is of the Son for the Son is the Truth and is to be glorified by him as in Chap. 16.13,14 When the Spirit is come he shall not speak of himself but he shall glorifie me How shall not he speak of himself it he be Christ of whom he should speak and whom he should glorifie where note by the way that the Spirit that speaks of himself and not of Christ leading the soul to understand the things of Christ and to glorifie him is not â—he true and right Spirit sent forth by Christ â—ut not to inlarge further in this matter what â—…ore plain then that commission â—o Disciple all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all the Gentiles Baptizing them into the â—ame of the Father and of the Son â—all of the holy Ghost The Name not names â—nd denominations but one Name Power Auâ—ority and Jurisdiction of Father Son and Spiâ—it now what needs this Distinct repeating of â—ather Son and holy Ghost if no distinction â—nt in denomination be put between them â—how can it be said as in 1 John 5.7 that they â—re three witnesses There are three that bear â—itness in heaven the Father the Word and the â—oly Ghost and these three are one Where the â—ord again is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they were one in way â—f subsisting or personality as they use to â—eak but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi tres â—mum sunt these three are one thing one being 〈◊〉 Essence one God but yet three in regard of â—ersonality so as the notes of persons I and â—hou and He may distinctly and frequently â—re in Scripture applyed to them I shall not â—ention that in Rev. 1.4,5 with divers other â—laces to this busines but shall a little further â—pen my conceptions about this so high a busiâ—…ess And so I understand that the Father is the fountain of the Deity as it is in the Son but is not the Son but hath begotten him and giveâ— to him to have life in himself and hath spoken by him and so the Godhead is in the Father aâ— the fountain of Divine power The Son is the Word the essential eternal Word of the Father and so God as flowing from and manifesting the Father who in himself and otherwise then by the Son or Word is not to be known oâ— seen into The divine out-streaming wisdome by whom the Father that fountain of Divine glory put forth his Divine vertue and Created all things and upholds them and hath revealed and declared himself to men who also in due time for the sake of man turned away and fallen from him was Incarnate by the power of God and incorporated in the seed of David according to the flesh and so became also a man and in the nature of man by the heavenly flowing forth of his Divine doctrine and by the things undergon by and accomplished in him he opened represented and declared to us the Father and so the Son is as the flowing or out speaking of the Father and the Spirit is the same divine being but as in both and proceeding from both the power vertue and force that is in and worketh or acteth forth it self from both from the fountain by the stream so as that the Father worketh all things through the Son by the Spirit We may somewhat illustrate it by this comparison as I humbly conâ—eive of it .. The Light that
God made to rule day is but one and its the Sun and yet that light is after one manner in the body of the Sun and after another in the glorious ray and beam the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or shining forth of the Sun in another manner yet in the air illuminated by the beam from the body of the Sun and yet all these but one light not three lights yet that one light hath a threefold manner of subsisting the Sun is not one light and the ray or beam of the Sun another and the clearness or bright shining in the air illuminated through the beam a third but one day light or light of the Sun The Sun is the fountain and generateth or begetteth its â—ray or beam and worketh by it whatever it doth by way of illumination heating quickning c. yet is not the body of the Sun its ray or beam Again the ray is begotten and generated in a sort by the Sun and yet its cotemporary with it It evidences the Sun lives by its dependence on the Sun is in the Sun and the Sun in it after a sort so as that it doth nothing of it self without the Sun nor the Sun without it which comes down from the Sun and is not the body of the Sun nor subsists of it self without the Sun Again the clearness or light difâ—used into the air proceeds from the Sun the fountain of light by with in and through the ray or beam yet is it neither the body of the Sun nor its ray for it is and may be where the ray is not but is intercepted as to the proper substance of it as in a cloudy day or in a room where the Sun beam comes not and yet these cannot be divided one from the other for this clearness cannot be but from and by vertue of the ray and of the Sun So that if either of them were taken away and removed from the Horizon the luster or illumination in the air ceaseth and they cannot be but this is and follows too Here is an unity of light in a threefold way of subsistence by which we may darkly see into the glorious mysterie of Trinity in Unity which no similitude can fully illuminate the Father is as the fountain of the Deity and to the Son or Word as the body of the Sun to its beam not to be seperated from each other or divided so as the one can be without the other though the Father is first in order of nature he of whom are all things and doth all by and nothing without the Son or Word as the Sun doth nothing without its beam The Word or Son in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.2 The brightness or offâ— shining of the Fathers glory Lumen de lumine light shining for discovering and leading up to the fountain of light always with the Father and yet came down from the Father and doth all from him and yet is not the Father but the Son yea and forther as the beam of the Sun may be contracted and as it were so incorporated in a burning glass or the like so as the glass by vertue of the beam and the beam by the glass worketh otherwise then either glass or beam by themselves could have done and yet neither the light nor the body of the Sun is to be so contracted but only the beam so was it with the Son or Word he was imbodied or incarnate in the nature of man and the man Christ Jesus by vertue of the Word so contracted as it were or incorporated in him did such glorious things and got such a glorious conquest over sin death and hell as man of himself â—ould never otherwise have done or gotten nor was the Word in and by it self perfected for and yet neither the Father nor the holy Spirit was so incarnate or made man and yet further the Son had all his vertue in himself from the Father and in the Spirit without which he â—ould do nothing as the ray contracted derives all its vertue that it shews forth in and through the glass from the body of the Sun without which it could neither be nor do any thing The holy Spirit is the power vigor and divine verâ—…e proceeding from the Father that fountain of divine glory from and through the Word by which we have and enjoy the benefit of the Sun and its beam when both of them are otherwise interpreted and clouded out of our sight I mean the Father and the Son even in a day of temptation and spiritual hiding of himself in his more glorious shinings But these things I bring onely to shew that there may be such a thing evidenced even to reason and sense as a three-fold way of subsistence of the same created being that so we might not stumble at that which the Scripture hints to us so abundantly about the Trinity in the Unity of the divine Being Concerning which I needed not to have multiplyed so many words were it not that the old Serpent not abiding in the truth is so prevalent in blinding men and corrupting them from the unerring Oracles of Divine truth to listen rather to the shallowness of their own purblind reason For the Saints are not without experience in themselves did they well mind it of this distinction in the glorious workings and operations of God in and upon themselves in their believing they prove the Father calling them to himself by the Son in the power of his Spirit they have believed the love of the Father in sending forth his Son and in the word of his Gospel they have felt his power and Spirit drawing and inabling them to believe in Christ and to approach by and through him unto the Father according to that Eph. 2.18 We both that is Jew and Gentile have access through him to wit Christ by one Spirit unto the Father namely to call upon him trust in him and have fellowship with him Indeed they that depart from the Son they both lose the operations of his divine Spirit and fall from the right worship of the Father into Heathenism or such philosophical speculations of God and of his Being as were found with the ancient Heathens that had not the light of the Gospel to instruct them and no marvel then if they fall from or deny the mysterie of the Trinity as in the Apostolical doctrine is held forth with those divine operations that should evidence the truth thereof unto them But now to return again to the matter whereto I was exhorting viz. the doctrine of the Gospel to be held forth to men as it supposes the Being of God and he but one though thus distinguished so is it not only the bare affirming him to be but one or in that Unity so as before to be distinguished that 's to be delared but his Name according to that Unity and distinction the Name of the Father and of the Son and of the holy Ghost viz. how God
Son Jesus Christ Acts 14.15 as the fountain of and the proper way to that life and salvation See the sum of it in 1 Tim. 2.5,6 That there is one God and one mediatour between God and man the man Christ Jesus Who hath given himself a ransome for All as an evidence of Gods good will to All that he would have all men to be saved and to come to know the truth This ye are to hold forth unto men that there is a God to be adored worshipped submitted tâ— trusted in and served the author of our life and breath and all things the fountain of bliss and happiness and that this God is one in Essence mind purpose faithfulness and so that All other powers that the Heathens have fancied and adored are Idols vanities and confusion all things empty and too weak to save or satisfie besides him that eternal life and happiness consists in the true knowledge and enjoyment of him And yet this unity of the Godhead is so to be held forth that the Trinity therein also may be acknowledged otherwise men shall not rightly apprehend or worship him according to the Christian Faith and Doctrine Concerning which let me a little declare my mind to you though it may seem a Digression because mens errour hereabout I find to be often an inlet to many other evil false conceptions I know some make that Trinity or threefoldness in the Divine being but only a threefold denomination of the same personal subsistence and that there is no other distinction between Father Word and Spirit but only in that diversity of denomination which appears to be an evident falshood in this that by the same rule that God the Father Word and Spirit is called three because they are three denominations He might be called seven or ten or more there being many other denominations in the Scripture given to him as Jehovah Lord of Hosts Jah Elohim Ehjeh Eloah Adonaâ— the Almighty and divers others but yet he is not said to be so many as he hath denominations given him in any part of Scripture Besides different denominations of the same person or personal subsistence may be convertibly predicated of one another as where the same man is Father and Son Husband and Master and Magistrate in divers respects there it may be said the Master is the Father and the Father is Governour c. but so it cannot be said of these three the Father the Son and the holy Ghost The Scripture never says the Father is the Son or the Father is the holy Ghost or the holy Ghost is the Father or the Word or Son is the Father though God is a Spirit and Christ an everlasting Father in regard of us yet not the Father of the only begotten Son nor is the Father the Spirit sent by the Father and yet these three are but one and the same God A great mysterie it is I confess and such as passes expression fully to declare and open yet a truth it is that the Scriptures many ways attest both in the Prophetical and Apostolical writings Moses hints it in speaking of God plurally and yet joyning that plural word with a singular verb as when he says Elohim Bara the Gods or the Mighties he created Heaven and Earth c. And again Nahashu let us make man in our Image plurally and yet by and by he changes the phrase and speaks in the singular number God or the Mighties made man in his Image with which agrees divers other phrases as that in Psal 149.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let Israel rejoyce in his makers and that in Eccles 12.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remember thy Creators in the days of thy youth and the like in Job 35.10 and yet more fully in 2 Sam. 7.23 what one people in the earth is like to thy people Israel whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbatim The Gods went to redeem to himself The words that we translate God and went being both of the plural number and yet the prâ—noun relative that is added is singular to himself not to themselves The two former words plainly intimating the plurality in way of subsistence and the singular pronoun the unity in Essence which also is held forth in Gods appearing unto Abraham in which he appeared as three men and Abraham sometimes speaks to him as one and sometime in the plural number as to more Gen. 18. Whence some Hebrew Doctors have also written thus upon the word Elohim which is usually translated God See Ainsw in Gen. 1. Come and see the mysterie of the word Elohim there are three degrees and every degree by it self alone and yet notwithstanding they are all one and joyned together in one and are not divided one from another These places with divers others as to instance one more that in Deut. 6.5 Hear O Israel the Lord thy Almighties is one Lord intimate a plurality in unity but other places express that plurality to be a Trinity or threefoldness in unity as that in Psalm 33.6 By the Word of the Lord were the heavens made and all the host thereof by the breath of his mouth or by the Spirit of his mouth for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both So that there we have mentioned the Lord Jehovah his Word and Spirit as the like we may see also in Isa 42.1,2 Behold my servant whom I uphold which is spoken of the word made Flesh Jesus Christ Mat. 12. who though he was in the form of God and counted it no robbery to be equal with him yet emptyed himself and came in the form of a servant Phil. 2.6,7 c. Mine elect in whom my soul delighteth I have pat my spirit upon him c. there is the Father held forth under that word I my he whose servant Christ became and whose elected and delightful Son he is and there 's the Son as before was noted and the Spirit of the Father put upon him The like expressions of the Trinity sce again Isa 11.1,2 and 61.1 The Spirit of the Lord is upon me there is the Lord Jehovah the Father and Me that is the Word as incarnate and made flesh and the Spirit or holy Ghost put upon Christ which things are yet more clearly opened in the writings of the Evangelists and Apostles as is to be seen in Mat. 3.17 where we have this Trinity distinctly named Christ baptized the holy Ghost descending upon him visibly in the appearance of a Dove and the Father speaking out of heaven and owning him for his beloved Son Here was more then a threefold denomination of one personal subsistence the Father and Son here are plainly distinguished for he says not of himself I am the beloved Son but of Christ this is my beloved Son c. In 2 John 3. he is distinguished plainly from him Grace and peace from God the Father and from Jesus Christ the Son of the Father c. See the like in Col.
hath manifested himself and is to be believed in in each of these as that this one God by his Word and Spirit having made and created all things for man and man in his own Image deserved and required to be obeyed and honoured by man but man sinning and therefore falling under his displeasure and making himself thereby unable to please him and unfit for fellowship with him by reason of that unspeakable pollution that hath overspread him God was yet pleased in the greatness of his mercy and freeness of his love to find out a way to recover us again and a way by which we might return back again unto him So as that both his justice and displeasure against sin might clearly be demonstrated and yet his goodness and love too toward sinful mankind be magnified which was by appointing and sending forth his Son made of a woman made under the Law so being found in shape as a man a reall man to bear in his body the punishment of our sin the sin of the world and so to give himself a ransome for all That this his Son the Word made flesh as was long before even from the beginning of the world fore-prophecied of him is now come already and hath taken upon him in the body that was prepared for him the burthen and cause of man and as a publike man given himself a ransome for All induring the Death and undergoing that sentence of curse and condemnation that by the offence of one came upon All men and that for All and hath in grapling with that death and sin overcome them so that God hath raised and justified him in the behalf of all so as he may also see the justificatian of all that do and shall believe on him To which purpose also viz. that men might in believing on him have him for their justification the Father hath glorified him in the nature and behalf of mankind making him Lord of all and his salvation to the end of the earth giving him all fulness of Authority and Power and filling him with all the fulness of the Godhead bodily even the fulness of Divine Spirit Power and Vertue yea also appointing and ordaining him as Mediator to stand in the Vertue of his Death and Sacrifice between God and men as the propitiation for them even for our sins that believe and not ours onely but also of the whole world 1 John 2.1,2 So as that with respect to him and what he hath done and suffered for sin he is good and patient and bountiful to the whole world not withstanding they sin yea and hath sent out his Gospel to be published to them all without limitation or restriction viz. that though this his Son there is forgiveness for them and he would have them saved and to that purpose come to the acknowledgement of the truth yea He to wit Christ is He in whom all the world or any of them may find favor and come into favor with God again so as to be at one with him namely by acknowledging his Truth and believing on him who also is appointed by his teaching them as a Prophet by his ruling them in righteousness and writing his Law in them and subduing their enemies as a King and Lawgiver and Judge over them and by mediating the new Covenant or Advocating and making intercession as the great High-Priest to the utmost to save all them of the sons of men that see and believe on him and so judge his and their enemies that that hate his Light and reject his â—endred mercy to condemnation to which end he shall at the time appointed of the Father come again and raise and judge both the one and the other as they have here behaved themselves towards him That as the Father hath put his Spirit upon Christ so they are to submit unto Christ in his Word and Ordinances and look unto and wait therein for this his Spirit upon him as he that is Power of God that is to bring down or effect in man that salvation that is in Christ Jesus set forth to them the Renewer Sanctifier Teacher Comforter and therefore to be heard sought after received and obeyed by men in the power of which they are to worship the Father through the Son and in the receit and indwelling of whom they shall finde and experiment the streams of that Fountain of Life that flows from the Father or rather that the Father is in and through the Son yea God himself by his Spirit to dwell in them and to set up his Kingdom in them in Righteousness Peace and Joy in the holy Ghost to the full possession and revelation of which in and upon them this Divine Spirit in such their listning to following after and obeying him will not fail to bring them Sect. 7. A Caveat against some mens preposterous mistakes about the Doctrines of Election and Reprobation THis then is the brief summ of the Doctrine to be held forth to the world in which we may hopefully expect and look for the assistance and operation of the Spirit to convince them of the good will of God toward them and therein of their sin for not believing on him Joh. 6.11 that hath done so much for them and is so appointed and fitted of God for saving them And of Righteousness both that all the righteousness they have of their own is empty and will not avail them otherwise no need for Christ to have died for them and also that in him is everlasting righteousness worthy to be looked after and certain in that their looking to him for it to be met with by them And of Judgement that their own self-justifications will not serve them nor their own self-condemnations so valid as remedilesly to cast them but to his doom they must stand by whom the Prince of the world is judged and they must receive their final sentence from him who is able in case of their believing on him to absolve them from all self-condemnings and in case of their disobedience against him and the Will of his Father to destroy them however their own thoughts and other men have hitherto justified them Yea in this Doctrine we may hopefully expect the holy Spirit to draw in and allure the convinced to hope in him and believe on him and therefore this hold ye forth to them and to the furtherance of this let all your conversations and walkings be directed as becoms the children of such a Father the members of such a Head as the Lord Jesus and as the Temples of the holy Ghost that they that are apt to slight the Word may yet be woon to glorifie it by the goodness of your conversation And beware I pray of that preposterous way that some run into who through mistake or unbelief of the Gospel delivered to us by the holy Apostles according to the commandment of the everlasting God and through the exercise of their own reason with the mistaking of some
A CAVEAT TO All True Christians Against the spreadings of the Spirit of Antichrist and his subtile endeavours to draw men from JESUS CHRIST Propounded to them by J. Horn one of the unworthiest of Christs servants in his Gospel a Preacher thereof in South Lin Norfolk Together with some brief Directions for their orderly waâ—…ings Prov. 19.27 Cease my son to hear the instruction that causeth to err from the words of knowledge Prov 7.25,26,27 Let not thine heart decline to her ways go not astray in her paths For she hath cast down many wounded yea many strong men have been slain by her Her house is the way to hell going down to the chambers of death 1 John 2.24,25 Let that therefore which ye have heard from the beginning abide in you if that which ye have heard from the beginning abide in you ye shall continue in the Father and in the Son And this is the promise which he promised us even eternal life London Printed by R.W. for T. Brewster and G. Moule and are to be sold at the three Bibles at the West-end of Pauls 1651. TO The Vertuous and Religious Gentlewomen M rs Jane Desborow wife to the Honorable Major General John Desborow M rs Alice Toll wife to the Right Worshipful Mr. Thomas Toll Esquire and M rs Judith Cook wife to the Right Worshipful Col. Thomas Cook of Bebmarsh in Essex Esquire Grace Mercy and Peace in Jesus Christ Much beloved in the Lord IT is the Councel of the Apostle John not to believe every spirit but to try the Spirits whether they are of God And sure there is now as much need of this counsel as ever because there are diversity of Spirits and Prophets gone out into the world and all pretend to God but all confess not that is magnifie not or lead not to exalt Jesus Christ come in the flesh but divers of them deny or undervalue that by which it is manifest that they are not of God to those that duly try them but that they are of that spirit of Antichrist of which we have heard that it should come into the world And truly though it be an heavy judgement of God to order such a spirit of error to enter into and amongst men and men to be possessed and acted by him yet if the matter be well and duly considered it will appear a just and righteous judgement and may afford us much matter of warning For wherein hath or could God have testified or commended his love more to the world then in giving forth his only begotten Son to be believed on and to that end to be delivered to death for our offences and become the propitiation for our sins and being raised again and glorified to hold forth in and through him unto us an immeasurable fulness of glory and salvation And what might God look for and challenge at our hands for so great goodness less then all possible thankfulness and most chearful ready receit of and submission to him but alas how contrary are the returns that he findeth from men What is there that is so little regarded and so much neglected as this his Son what so little received and fed upon by men Is not the preaching of the Cross of Christ become foolishness again not onely to the rude and prophane or to the Pharasaical that establish to themselves a righteousness of their own but which iâ— the most to be lamented to such as have tasted of his goodness and had him livelily set â—orth to them even many such have crucified â—im to themselves afresh and have not obeyed the truth so far as to cleave with stedfast purpose of heart unto him Many that have received the â—tdings of Christs Death and Resurrection for them as sometimes the Israelites the Manna with joy and admiration have with them also after a while grown weary thereof as if it was a light bread and their souls have loathed him and lusted after some other thing to feed upon that might more puff them up in themselves and give more sensual satisfaction And alas how few are there who are not more or less tainted with this infection as if there was not an enoughness in Christ his Death Sacrifice and Mediation for them to feed upon Now what more just with God then that his so great love being so abrogated and so nothing set by should turn to jealousie and that he revenge the injury done unto his Son and to himself with the heat of indignation by sending to them as to the Israelites for their offence fiery Serpents Numb 21. spirits of error and of delusion that because they received not the love of the Truth that they might be saved but had pleasure in their unrighteousness in disesteeming so great a witness of love and not in the truth therefore the efficacie of error should infatuate them and carry them headlong into destruction the abuse and contempt of greatest love deserving to be revenged with the severest condemnation But alas where the spirit of Error hath gotten rooting how many are there so strongly giddified therewith that they make but a mock of these things and think there is no other hell but what here befals them throwing up the whole Christian Faith by the very foundation A piteous and much to be bewailed mischief which cals for not onely our best endeavours by Prayers and Supplications and faithful Instruction to prevent its spreading but might also challenge in many the Magistrates inspection that as of late they have worthily made an Act to prevent and punish Blasphemy against God so they might endeavour to stop the over-free spreading of Blasphemy against Christ by the like provision But for that it s our business to pray God rightly to direct them and that none of them that should discountenance such evil be either tainted therewith themselves or so far destitute of that spiritual Eye-salve as not to have thereof a right discerning As for your parts Worthy Friends I hope you have received so much of that holy Unction as hath helped you to understand the wiles of Satan so that I may say to you as the Apostle in 1 Joh. 2.21 I write not to you because ye know not the Truth but because ye know it and that no lie is of the Truth both blessing God that he doth keep you in so evil a day and praying for you that yet ye may be filled with the Spirit of Wisdom and Understanding and so more abundantly anointed with that spiritual Eye-salve that ye may be further able to discern things that differ and so be kept for even And indeed I know no better thing that I can wish for you then that for where that is not I know not what else can preserve men For Satan coming not in his own colours but disguised as an Angel of Light not as an enemy but as of old the Serpent as a friend that will shew the way to a more happy and glorious
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
profess them Rom. 1.18 2 Cor. 6.1 Some hold the truth in unrighteousness and receive good doctrines in vain because not deep enough into the heart or because not singly so as to be acted by them Not every one that saith unto Christ Lord Lord shall inherit the Kingdom c. Matth. 7.21 of the same judgement or opinion many times some may be Saints in light others devils and walk in darkness Joh. 6.70 Christ hath Chaff and Wheate in the same floore of profession a Judas that was a Professor and Teacher of the same Doctrine with the other Apostles 4. They are not the sons of Hagar born of the bond woman Gal. 4.22,23,24 c. not every one that hath a zeal of God for some have a zeal of God but not according to knowledge Rom. 10.2 are zealously affected in a wrong way and think themselves to be knowing people too as the Pharisees that took it in great scorn that they should be accounted blind and unknowing Joh. 9.40 It s not every one then in whom much knowledge in their own and others apprehensions with much zeal and strictness for Ordinances Worship Religions Actions and Practises meet together that is a Saint of God The old Pharisees had all this according to the Church State then openly owned and judged true and right and yet not Saints but Hypocrites whited walls and painted Sepulchres There are that have been trained up in religious duties from their youth or that having been prophane and loose and meeting with the Doctrine of the Law consisting of Precepts Promises Prohibitions and Threatnings have been convinced of their wayes that they were sinful and tended to destruction and so for fear of hell and out of a desire to be saved have reformed their courses and conversations let go evil company and practises and set upon zealous and religious performances yea and perhaps espying some defects in the way of worship they have walked in have left society in such a way and put themselves into a purer as they have perceived and attaining to something in these ways do from their betterness of way walking from others judge themselves alive to God and call themselves the Saints and holy ones apply to themselves all the promises in Christ who yet are deceived herein the bottom of all this being not Grace or Love from God apprehended by them and springing up life in them but their own convictions sorrows changes reformations and alterations from the Law of God or the Precepts and promises of the Gospel in a Law way understood and minded is the ground of their hope though yet they will as also did the Pharisee Luke 18.10,11 put all these their convictions and conversion upon the grace of God and thank God for it Now these in as much as their Conversion and Religion is the product of a Doctrine of Works the Covenant given in Sinai answering to the bond maid Hagar and inasmuch as from their changes so wrought their hope is sprung up and their conclusion of Saintship is made they must indure the sentence that the Scripture gave upon the son of the Bondwoman Cast out the Bond-woman and her son for the son of the Bond-woman shall not inherit with the Free-woman and her son Gal. 4.30 As Hagar was to have been a servant to Abraham and Sarah but not for the generation of children so also did God appoint the Law for convincement of sin till the Seed came but not to beget sons to God or such Changes and Reformations as should be the ground for their judging themselves Saints and confident expectation of the Kingdom They then that are of the works of the Law Gal. 3.10 that hold by the title and lay claim upon that ground to Saintship be their knowledge never so much their zeal never great their profession never so accurate according to the Rule as pertaining to the appearance of their works yea be they of what name or profession so ever they are all under the curse and are to be separated from this Saintship and those to whom it is to be applied Saints they may perhaps judge themselves and be judged by others but none of Gods Saints they are according to the prime sense of the Word nor shall they be owned by him for such but judged theeves and robbers that have climbed over the wall and stokâ— the priviledges and pasture of Christs sheep unto themselves which shall therefore be taken from them Joh. 10. To all such of what society or profession soever is that to be applied to that was spoken to Nicodemus Joh. 3.3.5 They must be boâ—… of water and Spirit or else they cannot see or enter the Kingdom of God but have their portion with unbelievers 5. It s not every one that hath been in Trance or seen Visions and Apparitions of Glory and excellent things though from God himself for such was Balaam and yet no Saint 〈◊〉 God but a false Prophet Numb 24.4 Or thâ—… hath power to work some miracles or cast oâ— a devil Matth. 10.1.4 for so had Judas anâ— those in Matth. 7.22 Some such also may henâ— be discharged and yet it s to be feared that many of those that in these times call themselves Saints have no better foundation then one or other or at most all of these last forementioned false grounds in whom is fulfilled what in former times the true Churches of Christ met with they are such as say they are Jews men interested in the Covenant of God and of Christ but are not but do lye and are many of them of the Synagogue of Satan Rev. 2. Take heed my friends that none of you that read these things lean upon so weak foundations as that you are of such or such an opinion either really or in your apprehension right that you are are zealous reformed of such a Church or Congregation having all Christs Ordinances purely have had such visions of glorious things concerning Gods Church and people c. thence concluding your selves to be Saints But I shall come to the Discription of a Saint affirmatively Sect. 2. Who are Saints A Saint hath his name from Sanctification Now to sanctifie is to separate or set apart from common and prophane to holy use from being a mans own and for himself to be Gods and for God which in reall Saints is done by God and according to his Will Heb. 10.10 And God doth it by his Spirit and in the Name of his Son who hath fore-offered up himself to God for men 1 Cor. 6.9.11 The Spirit of God in the Word or Name of Christ preached or unfoulded to them discovering the Grace or good will of God towards men in the Gift Death and Sacrifice of Jesus Christ and thereby killing and crucifying them to the flesh all fleshly birth parts wisdom righteousness goodness affections and lusts of their own and in drawing them to Christ to believe in him and his bloud and so to communicate with
his Sacrifice sanctifieth men and makes them Saints or holy unto God it being the anointed one Christ himself that is their sanctification by being in him they become separared from the world and are made Gods lot part and portion a people holy to him Saints then are a people created in Christ Jesus or begotten and born to God in the Knowledge and faith of his Son by the power of the Spirit a people born of the Promise of God or word of Promise that is the Gospel concerning Christ raised from the dead and the salvation that is in him Gal. 4.24,25 Acts 13.32.33.1 Pet. 1.3 and 3.31 The manifestation of God his Mind Love Grace and Goodness therein being that water in the Word flowing from beside the Altar of God of which it behooves that men be born through the power of the Spirit working therein or else they cannot inherit the Kingdom of God Ezeck 4.7 That 's the Free-woman the Jerusalem that is above the mother of us all by this a man drawn to Christ quickened up and devoted to God in him is made a Saint of God So that in this Saintship there are these two things to be minded 1. That God in the word of the Gospel concerning Jesus Christ and his Death Resurrection and Mediation hath shined in his love to the soul and thereby hath begot and in some measure quickned up a man to a lively hope a hope in God and that founded upon nothing of his own nor any fruit of the Law in him whether sorrow humiliation reformation legall conversion work indeavour frame or vertue found in him but only the grace and love of God as manifested in Christ Christ dead for him and risen for him and glorified of God for and to him received into his heart by faith is there become the hope of glory to him the sight or belief of Christ crucified for him drew him in to beleeve not his conceited act or fruits of beleeving made him judge Christ crucified for him 2. That the love and grace in Christ thus apprehended by him and giving him hope changes him into the likeness of Christ principles him God-ward puts a law of love into his heart and carries him after God and so devotes him unto God to Christ to be his and for his praise So that in a Saint of God there is neither a hope bottomed upon his changing and endeavors nor yet a dead hope without a change but a change and renovation springing from his hope and that hope from grace discovered in God by Jesus Christ in the power of the spirit he hath his life in love and lives to the God of Love And every such soul as from the grace of God in Christ is quickened up to hope in God and in that hope given up to be God's Christ's whatever difference may be found otherwise in the flesh or in some opinions not essentiall to the faith is a Saint of God whether for the Scripture makes this difference 1. Children weak and as it were but embrio's Christ not yet formed in them Gal. 4.19 their apprehensions of Gods love in his Son but weak and small and so their hope and faith but little and weak wavering staggering not as yet setled and confirmed and made strong in Christ who therefore are to be tendred and more warily walked toward and as it were nursed up with wholesome words like milk and not roughly dealt with lest they be broken and lest by any abuse of our liberties or any other way they be scandalized and offended or 2. Young men such as are strong and have overcome the wicked one have endured temptations and have the word of God somewhat setled and abiding in them and therefore ablet to bear and not so soon stumbled nor in so great danger of miscarrying or 3. Farhers men well grown and long experienced and so more usefull for begetting and training up others in the knowledge of Christ 1 Joh. 2.14.15 And to all such as thus by the word of the Gospel and the grace or love of God therein discovered to them in the Death and resurrection of Christ have been emptied of themselves and their filthy confidences and rejoycings and are begot to hope in God and framed to the love and likeness of God in some beginnings or in further growth do I bend my following words with the severall counsels and instructions therein given CHAP. II. Sect. 1. Of the estate of the Saints ANd first of all I desire you to minde the state in which you are which admits of diverse distinct considerations For a Saint is in a measure proportioned to Christ and there is a great deal of likenes between them though also mixed with much unlikeness Christ had a twofold nature and discent each of which had its distinct properties of God and of man the Son of God and the Son of man according to the flesh and according to the Spirit according to the flesh of the seed of David according to the Spirit the Son of God and so declared to be with power in the resurrection from the dead Rom. 1.2.3 According to the flesh the Jews knew whence he was and stumbled at him according to the Spirit they knew him not whence he was nor did acknowledge him according to the flesh he was put to Death and died according to the Spirit or in the power thereof he was raised again He was a man a man anointed of God with the holy Ghost and power So is every reall Saint or Christian he is to be considered as a man and as a Saint as of Adam as in Christ of God according to the humane nature that he hath by generation in the flesh and according to the divine nature which he partakes of in the Spirit He is neither all flesh nor all Spirit but hath something of both though yet neither in the same way had Christ his flesh as he hath neither hath he the Spirit in the same immeasurable fulness as Christ had so that in that regard there is also disproportion between them the very flesh or body of Christ was so of God that it was not by immeditate humane generation and he was so the Son of God in the Spirit that he also was and is God and all the fulness of gifts and grace was and is in him not so the Saint he hath his flesh by humane generation as other men and he hath a measure of the gift of Christ in one way or other but no one hath all nor can communicate to others as Christ can The man Jesus Christ was the Son of God by union with the word so are the Saints but not in the same manner there the word was made flesh and the person so made is yet called the word here the word is united to the soul by faith yet so as it s not made to be flesh or man nor the person in whom it is is made the word there he was the
headlong for God saith not Ye need no miâ—stration or instruction by any men because of the unction in you for then it had been needless for the Apostle to have writ to them he might as well have spared that pains in regard of them but he says they needed not that any teach them but as that anointingt taught them â—hat that suited not with it but was besides it and â—ew to it another doctrine and light then that â—hey had received from the beginning not agreeâ—ng with that such teaching they had no need of â—n abiding in what they had received and been â—aught they should be saved I have instanced these two places that none might mistake them and abuse them as I know some do and to prevent your falling into the â—emptation of Satan when comming to any in such a way Surely my friends if you think whatever spirit comes unto your hearts and hints in â— otions and doctrines or conceptions or brings â—ny Scripture or Promise it s the Spirit of God â—e are much mistaken and may quickly be led â—nto a delusion as many that attend to such moâ—ions and flashes of joy and light and have not â—he Word of God abiding in them with underâ—tanding usually are I wish there be not too â—any of you that have had some gratious opeâ—ations upon your hearts and of you that acâ—ount your selves Saints and in a sure conditiâ—n taken in this snare of Satan learn so to lean on God as not to live upon means and run out inordinately after them where God affordâ— them not nor yet to despise his wayes and means when afforded presuming that God wiâ—… keep you safe and leave you right without them believe in God but do not tempt himâ— And where both of these are escaped beware oâ— the third in which 3. He set upon Christ to worship him that 〈◊〉 might have the glory and dignity of the worlâ— given him a strong and impetuous temptationâ— and oftentimes takeing where the other two arâ— avoided as they that are like the seed in Thornâ— ground go further then the other two groundâ— A temptation to Coveteousness Vain-glory anâ— Ambition to be great amongst men and this being suited to our sense and natural inclinations taketh often with those that have attained to much Satan knowing how to make all attainments contribute something to pride and highâ— mindedness which the more it s fed the more 〈◊〉 setteth open the soul to entertain such advantâ—ges as suit therewith Against this the Apostâ—… John writing to children young men and fâ—thers opposes this advice and counsel Love nâ—… the world nor the things of this world for the loâ—… of the world and of the Father stand not together 1 Joh. 2.16,17 But because this is not so subtâ—… though oftentimes more catching then the foâ—mer from its pleasingness to flesh as also because I toucht upon it before in the preceding Chapter I shall not inlarge so much upon it this being not faln into so much for want of discerning as by love of carnal worldly injoyment of earthy satisfaction or excellency and so needs â—ot so many words to discover it as to perâ—wade men not to listen to but avoid it Sect. 4. Of the main drift of Satan in all his Temptations THe subtilty and sedulity of Satan may appear by what is said as also some of hâ—… wiles and methods but now what is his driâ—… and design in tempting would be a little furtheâ— considered it s far otherwise then the mind anâ— end of God in suffering him to tempt God aimâ— at the triall and purging of us and so at our benefit but Satan at nothing less then to devoâ— us by alienating our souls from God in the knowledge and enjoyment of whom consisâ— our happiness And because he knows that Goâ— is not to be known and enjoyed but only in anâ— through Christ even that Jesus of Nazareâ— who was made of the seed of David according to the flesh though the Lord of David as being the Son of God according to the Spirit because he is the only maker up of the breach between God and man the only propitiation foâ— our sins by and in the vertue of his Death anâ— Sacrifice the onely Mediator of God and maâ— the onely way unto the Father by whom as bâ— hath offered up himself through the eternal Spirit a spotless Sacrifice we may have access unto and acceptance with him the onely bread of Life that God hath given us from heaven to feed upon the great Witness and Evidence of Gods Love and Goodness to us the express Character and lively Image of his Person in a word the only Saviour appointed of God to us in the vertues of his once offered Sacrifice able not only to justifie us at the first but also perfectly to save us therefore he makes it his main business in order to the alienating men from God and depriving them of eternal happiness to turn or keep men out from believing on him even as the Serpent beguiled Eve so doth this wicked one indevour to beguil souls now corrupting their minds or thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the simplicity that is in him from their single looking to God in and through him Now how did the Serpent beguil Eve but by perswading her that their living by faith in the Word of God and in observance of the way of God was a blind low kind of living but would she be ruled by him and listen to his counsel they should attain to a much better condition live a life of Knowledge like to God and not in such a subjection to and dependance on God even so as the Apostle intimates 2 Cor. 11.2,3 Satan now seeks to deceive by insinuating into mens thoughts that the Death Sacrifice and Mediation of Christ are but low simple things fit only for Novices and new beginners to live upon and the living by faith in him and in submission to his Doctrine and Ordinances a poor despicable way of living that keeps men in blindness and subjects them to many exercises and temptations from which would they listen to his counsels he would soon free them and bring them to a more godlike condition Thus withdraws he mens souls from Christ and leads them either wholly to sleight and trample upon him to loath the feeding constantly upon him as if he was as the murmuring Israelites said of their Manna but a light bread and to account the blood of the Covenant but a common poor thing and so to itch and covet after some more sensual satisfaction or else to joyn something else with him as the matter of their souls feeding and bottome of their confidence towards God and way of approaching to him as if there was not the fulness of God in him or as if he was not compleat nor had done so much in and by his one once offered Sacrifice as that in and with the vertues of it he is perfectly furnished for leading
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
and to lead them into all truth Heb. 8.9,10,11 That he will pardon their sins accept them watch over them gather them in his arms lead and feed them c. Isai 27.2,3 and 40.11,12 Of the other sort are the full and finall deliverances of them from all adversity temptation opposition and evil giving them full firm and free peace and the possessing them of all the fulness of his glory in Jesus Christ the full and open knowledge of God in everlasting life to see as they are seen and be like to Jesus Christ in the enjoyment of fellowship with God and the consolations and satisfactions of God c. Concerning which consider a little first who are the proper heires of them to whom they are made and secondly what the time of their fulfilling Sect. 2. Of the Heirs or Object to whom the Promises are made THe heirs of the Promises of God even as the subjects of the Election to the injoyment of them is primarily Christ and then secondarily in and through him Saints by calling or Believers in him That Christ is firstly the Heir of the Promise is clear from Gal. 3.16,17 The Promise was to Abraham and his seed to Abraham by vertue of his seed he saith not unto seeds as of many but as of one and to thy seed which is Christ And again the Promise was fore-confirmed of God unto Christ He is the heir of all things and principally of the Promises of God especially those of eternal Life as he is the Elect of God chosen to be his holy One without blame before him for ever and the Son of his Love the receptacle of the fulness of his Blessing Secondly As any are of God called and by the grace discovered and working in the Call brought unto and into Christ so they become to be heirs in and with Christ reckoned after Christ as in Gal. 3.27,28,29 So many as have been baptized into Christ have put on Christ and if ye be Christs then are ye Abrahams seed and â—…irs according to Promise Abrahams seed not another but one seed still as in unity with Christ for ye saith he are all one in Christ Jesus there is neither male nor female bond nor free c. The sons of the flesh either of Adam or of Abraham are not as such the sons of God nor inheritors of the Promises but they that are born of the Spirit and are in Christ Jesus they and they onely not the Law neither and its seed are the chosen of God to this great dignity to be heirs of his Promises Whence also it follows that men come to partake of and to enjoy the Promises by Faith in Jesus Christ In him all the Promises of God are yea and amen to the praise and glory of God 2 Cor. 1.20 A man abiding and continuing in him and his Word shall meet with supply and provision here so far as God sees good and needful for this life support also and spirit from God to inable him to the incounter and to give him the victory and shall inherit eternal glory On the contrary If any draw back his soul shall have no pleasure in him Heb. 10.38 He deprives himself thereby of his own mercy if any man throw down his weapons and yield to Satan neglecting himself of or renouncing the Son of God to whom he was called and through whose bloud he was sanctified he puts himself out of the way of the Promises they are not to any Yea and Amen out of Christ but in him nor to nay simply as men but as men in Christ or as believing men In which believing we meet with the power of God to salvation 1 Pet 1.5 and not beside it The consideration of which is but a motive to draw us to eye Christ and to fight the good fight of Faith while we look upon it as the condition to which the Promises appertain and as men are therein the heirs of them and also a terror to drive or curb rather and bridle to keep in aw from listening to Flesh and Satan to depart from Christ and from the Faith seeing that is the way to deprive our selves of his Promises no room for diffidence here in this way of eying Christ nor yet for carelesness and presumption as if no need to eye him The promise of the Spirit runs thus If ye love me keep my Commandments and I will pray the Father and he shall send you another Comforter even the Spirit of Truth c. Sect. 3. Of the time of the full fulfilling of the Promises THe time of the performance of the Promises is various Some as we have noted are performed and to be met with here in our warfare viz. those of Provision and Protection c. but other promises are reserved till the victory be compleated till we have fought our fight and finished our course and even then also it may be and is as yet reserved or laid up for a further day Henceforth is laid up for me a crown of righteousness which the Righteous Judge shall give me at that day 2 Tim. 4.8 That great Day the Day of his appearance with all his holy Ones that 's the day of the full reward In the mean time it is true and we may find it so that upon particular combats and victories there may be and sometimes are particular rewards visitations confirmations inlargements of the Spirit to men upon abiding and holding fast the Faith in particular exercises but these are but a first fruits and earnest of the inheritance in comparison of the whole reward that is promised to be injoyed after all incounters are over and past Now beware that ye confound not these days of the Lords spiritual appearance in some particular visit to the soul with the time of his ful personal and glorious appearance when every eye shall see him and all the kindreds of the earth shall wail because of him when he shall descend from heaven with the sound of a Trump the Archangel of God and the dead in Christ shall be raised 1 Thes 4.16 as some unwarily do running themselves into much error taking the first fruits for the full income and cuting off the hope of the Harvest that should carry them on and keep them from by-turning to the troubling of the brethren also and subversion of many of them 2 Tim. 2.15,16,17 Neither entertain ye such a conceit as some have vented That there shall be no personal appearance of Christ any more but onely a spiritual manifestation of himself in his people for that also is a doctrine and opinion cross at least if not destructive to the Faith The Angels told the Disciples when they saw him taken up that as they see him taken up from them so they should see him even so coming again Acts 1.10,11 But they saw him going up personally as the Scripture makes it evident for as a distinct person from them and not as by spirit in them was
opened in him a way to life for them and had given to them the Apostles a ministry of Reconciliation towards them already upon the same Gospel-terms to admit and receive to favor any of them And so in applying the Promises and Priviledges of the Gospel and owning as brethren they knew no man according to the flesh either according to the judgement and guidance of the wisdom of the flesh in themselves or according to the fleshly differences in them as if because Jews therefore brethren and heirs of the Promises but the Gentiles though believers yet not heirs or brethren unless or untill circumcised or as if this Nation or Sex or Kindred were more advanced in Christ then that according to the advantages or greater dignity after the flesh Now it being evident that that 's the meaning of the Apostle in that phrase according to that Gal. 3.20 There is neither Jew nor Gentile male nor female bond or free but ye are all one in Christ Jesus it follows thence that the other phrase of knowing Christ after the flesh is after the same way to be understood viz. that though they had thought of or looked upon Christ according as the fleshly understanding or wisdom presented him as a mean despicable man or as more ingaged to the Jews then to the Gentiles for his flesh sake to be readier to save them c. and though they had minded him and judged of him according to what he was after the flesh judging of his Person Worth Office and work of Saving accordiâ—g to his flesh yet now henceforth they judged no more of him but as the Spirit represented him and witnessed of him and according as the Gospel declared and revealed him and according to the Spirit or Divine Nature in him not but that they considered him as dignified or glorified * In the flesh and after the flesh are two distinct things as is evident in 2 Cor. 10.3 for though we walk in the flesh ye we do not war after the flesh in the flesh or Humane Nature but they looked not upon him as if that dignity he hath stands in any fleshly priviledge though they had thought his person the more excellent and honorable because his flesh was of the Jews and he therein circumcised yet now they prized him not according to that but as the Spirit evidenced him to be the Word made flesh the Son of God which suffered which would have put the same dignity into him as man of whomsoever he had taken flesh and according to that they now esteemed and valued him and hoped in trusted and believed on him They that knew him so after the flesh as the false Apostles they also considered the kindred and relation in the flesh between Christ and the Jews as having his flesh of them and the want of that kindred and relation between him and the Gentiles and so they thought of him as one that would honor and lift up the Nation of the Jews for kindred and relation sake but less advance or honor the Gentile believers and therefore that it was needful for them to become Jews in the profession of their way of Worship and Observation and therefore they preach'd the Gospel rather to the Jews as such and imbraced and applied the Promises rather to them as more interested in Christ because of their affinity in the flesh which was the error of the false Apostles reproved and spoken against here by the Apostle Paul besides which there is also another way of knowing him after the flesh and another effect of some mens so knowing him namely an estimating valuing and judging of him according to the flesh in his Sufferings Sacrifice and mediation a measuring their vertue and excellency by that as if but the Sufferings Sacrifice and mediation of a meet man and so of a finite sorry creature whence they also stumble at him and count it foolishness to believe in him And in this way most of those that turn the Truth of God into a Fable or the History of Christ into a meet Allegory and depart from the faith of him do know him and consider him Yea and that is the ground of that their denying and turning from him What say they should we trust and put confidence in a man Can a man be able to save us Shall we think because such a lump of flesh was put to death and spilt its blood therefore we shall have foregiveness In which and many like speeches they speak like the obstinate Jews and bewray that according as he is declared in the History they know him after the flesh after the wisdom and judgement of their flesh and not as glorified by the Spirit to them and so value his person sufferings and mediation as but the sufferings and mediation of a man and judging it foolish to trust in a finite creature they know him at all no more nor will believe in him any longer or approach to God by him or have any thing to do with him or the story about him as they call it but onely look upon it as a Fable or Parable at the best to represent some other thing by which they call the mystery Thus Paul with the Jews and Pharisees knew him and stumbled at him in the time of his ignorance its good that men would cease to know him thus any longer and know him even the man Christ Jesus who was of the seed of David after the flesh in all his Doctrine Sufferings Death Resurrection and Mediation according to the Spirit as the Son of God though made man and his Sufferings Death and Resurrection as the Sufferings Death and Resurrection of such a man as is the Son of God the Word made flesh the anointed one the sanctified and holy one of God yea of him that was in the form of God and thought it no robbery to be equal with God so would they not deride him and faith in him and them that hold it fast blaspheming the Tabernacle of God and them that dwell and worship therein nor would they so backslide and appostatize from him denying him that bought them so bringing upon themselves swift distruction Which that thou maist avoid keep thou close to Christ as declared and set forth in the Scriptures of the Prophets and Apostles for the same Apostle whom they misunderstand and abuse in his saying that they knew Christ no more after the flesh writing to the same people in his first Epistle Chap. 15. minds them of the Gospel which he had preached and which they had received in which they stood and he tells them thereby they should be saved if they kept in memory how he had preached it to them namely how in the first place or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the first doctrines he had declared to them that Christ died for our sins according to the Scriptures and that he was buried and rose again the third day according to the Scriptures not
forth what almightiness is in himself though therefore Gods Power in it self and he in himself be Almighty that worketh yet his woking is not so Almightily put forth but that a man turning his eye from what he sets before him and listening to the Law in his members may deprive or hinder himself of the efficacie and operations of it and therefore great need also of exhortations to incite and stir up the heart to listen and take heed to the Grace of God in and with which Gods Power works in the soul that through that heeded and minded it may experiment and receive the working of that mighty power to its own preservation unto life eternal For though its the power of God that keeps us unto salvation yet that power keeps us not but through faith 1 Pet. 1.5 and is not to be felt and received by us but in believing and mens unwary separating of these two from one another as if they should certainly find the power of God to save them though they sit loose from the Word of Faith in which believed and minded God conveyes it over to men is the very ground and bottom of much presumption and brings many fool-hardily to throw themselves out of Gods wayes into their own destruction But yebeloved as ye are before warned separate not those things that God hath joyned together Wait on the Lord and keep his way Listen to brotherly instructions councels and exhortations â—…ying all things because Satan sometimes insiâ—…ates his operation in stead of Gods into and â—y Brethren as he spake in Peter when he â—ounselled Christ from his sufferings and hold â—…st that that is good And so I shall address my â—…f to what I have to say further by way of Exâ—ortation and that which I have to say is for our walking as Saints in these four Considerations viz. 1. As to God 2. As to one another 3. As to Seducers And 4. As to the unfilled or residue of the world Sect. 2. Exhortations to holy walking toward God WAlk worthy of the call wherewith God hath called you Ephes 4.1 God hath called you to be Saints walk then as Saints that is 1. Holily towards Him and that in 1. Giving thanks unto him who hath called you out of darkness into his marvellous light delivered you from the power of darkness and translated you into the Kingdom of his dear Son Col. 1.13,14 and given you wisdom righreousness holiness and redemption in him Yea thankfully rejoyce in him the Father who hath done this for you and thereby made you meete to partake of the inheritance of the Saints in light by not onely giving his Son for you when sinners but also propounding him to you in and calling you to him by the Gospel when ignorant and out of the way who also hath inriched and blessed you with all spiritual blessings in Christ even with whatever makes either for defence and safety or for fruitfulness or eternal satisfaction Rejoyce also in Christ Jesus and count him worthy to receive praise and glory and thanksgiving seeing he hath loved and given himself for you yea and washt you in his blond Gal. 2.20 through the force and power of it cleansing your consciences and redeeming you from the earth and men Rev. 1.5 Heb. 9.14 Rev. 14.4 Seeing also he as the great High Priest mediateth the New Covenant for you that ye might be saved to the utmost through him be presented blameless to the Father by and in him and receive the promised possession and do this in the Spirit of Truth and holiness sent forth from the Father in the name of the Lord Jesus unto you and working in you to sanctifie you to be a pure offering unto God and the Father in him Be glad I say in this thankfulness and sing forth his Fraises Joy is comely for the Saints and righteous for and unto whom God in Christ hath done so much there is cause of joy in Christ for all people but chiefly for the Saints that are particularly his people Let Israel rojoyce in him that made him Psal 149.2 the Saints in God who hath given them not onely a natural being but also new created them in Christ Jesus to good works that he might be glorified in them And let the children of Sion the sons of Grace that have their birth of the Gospel and Promise held forth therein be joyful in Jesus Christ their King Let his praises be in your mouth and the high acts of God in your songs as those that are spiritually favoured by him Cast down your crowns before him let no mention be made of any acts or worth of yours any righteousness or salvation of your working but remember his continually and his onely verily so much as we take to our selves and lift up our selves so much we detract from and are unthankful unto him no part of his grace is or was due desert to any of us for then it should not have been grace but debt to us what ever we have done that 's good we are beholding to him for it for he first prevented us inabled us and incited us thereunto and yet what we have so done deserved not in any way what he hath done for and to us you have heard him but can you glory in your selves for it his Word prevented you or else you had not heard his Word drew forth attention or else it had been otherwise with you and alas how much have ye refused to hear him in and yet what ye have heard from him he hath made effectual to your believing what praise is due to a Begger from a Prince for hearing him direct him to some large treasure what thanks rather is due to that Prince from such a begger for speaking such things to him and how much more for bringing him to what he by speaking of to him perswaded him to look after and accept of from him Our hearing of the Word as it hath been defective in us so had it been never so perfect could be no meriting cause of Gods inriching or saving of us All our whole inheritance and portion is of him and his free grace and so is the bringing and intitling to it let the praise thereof then be wholly given to him and in so doing we shall walke in lowliness of minde as we are exhorted Ephe. 4.1 and not proudly lift up our selves as having some worth of our own in us to commend us by before him 2. Love the Lord ye Saints Psal 31.23 for what now doth the Lord our God require of us but to love and cleave to him for his love to us and this is a genuine expression of real thankfulness and comprehends in it all expressions of 〈◊〉 and produces all that 's returnable to God by us My Son give me thy heart Pro. 23.26 saith he thy heart that is thy love affection delight He that loves another gives him so much of his â—eart as he hath real love to