inventions of men is the wisdom of the world The wisdom of this world is foolishnesse with God 1 Cor. 1. The wisdom of God is pure peaceable gentle and easie to be intreated But sin which is the wisdom of the world is carnall sensuall earthly and devillish The wisdom of God is that by which God himself knows how and in what way man might be redeemed justified and glorified but sin brings death shame and everlasting ruine and destruction to men Rom. 7. Chapt. 2 and Chapt. 3. Jam. 3.1.16 17. so along where the Apostle shews what miserie and eternall bondage sin hath brought upon the whole world and how Christ by his death hath freed men from this eternall thraldom Secondly sin is contrary to the power of God the spirit doth make weak poore dying men strong in the Lord and in the power of his might But sin is the cause why men are weak and miserably poore and it makes them to be in a continuall dying heartlesse condition The power of God is that that changes the heart and makes a person conformable to the Image of Christ translating him in to his kingdom But sin makes a man conformable to it self and so translates the whole world into the kingdom of the devil Ephes 2.1.10 11 12 13. Heb 9.14 Luke 1.14 Ephes 6.10 Rom. 5. Thirdly sin is contrary to the mercy of God the mercy of God is sweet and lovely but sin is filthy and abominable God is love 1 Ioh. 4.16 But sin is hatred and is at enmity with God it cannot be subject to his Law Rom. 8. Christ died to reconcile the persons of men but he never died to reconcile the sins of men The sins of a Saint are as contrary to the mercy of God as the sins of a reprobate are Fourthly sin is contrary to the providence of God that doth feed and nourish all creatures Psal 104. But sin is that that brings a universall famine upon the whole world The power of God bears up all things Hebr. 1. and the providence of God is that that orders all but sin is a universall faintnesse that distempers the world and causeth all things to be out of order Fiftly sin is contrary to the Justice of God in it self and in all the righteous proceedings of it it is just holy pure and heavenly but sin is unjust impure and unholy But I leave these to your meditations Secondly sin is contrary to the Name of God Thirdly sin is contrary to the nature of God as it is in all Saints and in all Angels too Fourthly sin is contrary to the being of God God is a Spirit and a spirituall substance but sin is a meer vanity and a spirituall wickednesse Last of all sin is contrary to all the works of God I le name three of them the work of Creation Redemption and Regeneration First sin is contrary to the work of God in the Creation when God made all things they were very good and beautifull Gen. 1. but sin causeth all creatures to loose that goodnesse beauty and joy that then all creatures had and fils all full of sorrow and evill and makes all to be subject to vanity Gen. 3. Rom. 8. Every creature suffers by the sin of man it causeth all creatures to groan and travail in pain waiting for deliverance But then secondly sin is contrary to the work of God in our Redemption By reason of sin we are heirs of hell children of wrath and of the devil torment eternall torment unexpressable is the punishment due for sin But Christ hath delivered us he became sin for us he took upon him the curse that was due to us he satisfied his Fathers Justice and made us who by nature were heirs of hell and children of wrath to be the children of God and annexed co-heirs together with himself of an immutable immortall incomprehensible glory In the work of Redemption consider first that sin is contrary to the coming of Christ Secondly sin is contrary to the life of Christ Thirdly sin is contrary to the death of Christ Fourthly sin is contrary to the Resurrection And lastly to the intercession of our Lord and Saviour The last work that sin is contrary to is our Regeneration First sin is contrary to the Spirit Secondly it is contrary to the work of grace wrought in us by this Spirit sin is contrary to all the graces and glorious vertues of the Spirit First sin is contrary to the faith of a Christian secondly to the hope of a Christian thirdly it is contrary to the love that a Christian hath to God fourthly sin is contrary to the grace of self-deny all fifthly contrary to the grace of Repentance in all the parts of it last of all sin is contrary to the grace of Mortification it is as contrary to all these to whatsoever God is in himself to whatsoever he is in all creatures by Creation Redemption and Regeneration as light is unto darknesse sin is not a noune substantive for if there were neither men nor devils sin could not be sin doth subsist in and is a dependance upon men and devils sin is not a substantiall being but hath a being and is upheld by these beings the devil is sins originall the first rise of it sprung out of his substance and he is the greatest upholder thereof the devil was a particular principalitie Angel or power before he fell so he is still for when the devil had sinned in heaven if God should have taken away the same power from him in respect of his substance when he cast him down to hell which before he had when he was in glory and had not sinned then would he have been altered in his very being and so he that was in the light and glory of God before could not be the same now that now he is in darknesse But this is against the Scripture and against all Reason too the Scripture saith that those Angels which were once in glory and were happy by sinning and leaving their habitation were most miserable and unhappy and so came to be devils Jude 6. So that they keep their power still but not the same degree of power they had power to glorifie God willingly and with delight now they bring glory to God yea but that is no thanks to them it is not in the will of the devil nor any defire that he hath at all by doing all that mischief that he doth to bring any glory to God or good to man if the devil did know the glorious effect and event that many times God bringeth to passe by his cunning devillish hellish subtilty he would do the best he could to avoid many abominable exploits that he takes in hand What is the condemnation of men and devils but because the Lord is pleased to catch them in their own snare that is he makes their own actions to be the means of their own confusion They in the Gunpowder-treason would not have begun
writings and Doctrines of the Familists NOw comes in that matter which I left in its proper place I shall prove and discover this truth concerning a particular Jesus by these foure lights by the light of the Word of the Spirit of Reason and experience See thee Bright Starr where he hath this expression But now to untie this knot we are to transcend all Reason and flie to faith which seeing him man stands invincible that he is God without all fâ—rm image whatsoever and though Imagination iniect the form man yet faiâ—h disdaining all sence considers no form fastning her eye on God so that though an Idea of Iesus Christ crucified present it self to us yet the oceâ—n of faith drowns and annihilates the same pag. 188 and 189. now what manner of Christ and passion doth this acknowledge First by the Word and Spirit consider of the coming of Christ under a double notion his coming in the flesh his coming in the Spirit his coming in the flesh was to be with us and to suffer for us yet so as to be without us Matth. 20.28 Chap. 26.74 the 11.5 Isa 42.1 Joh. 2.24 25. Chap. 9.55 Revel 5.3 but his coming in the Spirit is not onely to be with us but to be within us too 1 Joh. 5.10 Joh. 17.23 Chap. 12.41 God laid our chastisements and griefs upon him 1 Pet. 2.24 Isa 53.5.9 God did this out of love to Christ and to the world neither Jesus Christ nor a Christian should ever have been so exalted and glorified in such a measure and manner as they are had not Christ suffered in the flesh Phil. 2.9 Rom. 3.9.29 Jesus Christ did lay down and nail to his Crosse all that glory which he had in the flesh and under the Law together with all the glory which he formerly in the time of the Law in all his appearances gave to the Fathers and then raised up the same again in a greater brighter livelier manner then ever it was in the world before 2 Cor. 3.7 8. That that was the greatest glory of God in Sion before Christ is now by his coming and dying turned into the greatest obscuritie and darknesse as God did by Lazarus in taking away his life that it might be restored again to him which thing should be a wonder and a miracle to all that should hear it God took away the life of Christ and all the glory that did depend thereon that so in an unknown miraculous way he might give a better and a higher degree of life and glory both to him and to all his to the admiration of all things both in heaven and earth then ever they had before Ephes 2.15 16 17 18. Col. 2.14 15. Rom. 9.4 Chap. 2.17.28 Secondly to prove it by the light of Reason and experience if Christ be not dead yea or rather is risen again Rom. 8.34 I say if he have not died for sin then shall we never die to sin but be for ever dead towards God and our Lord Jesus Rom. 6.1 2 3 4. Secondly if there be no death of Christ then there cannot be any resurrection of life either to himself or to any creature Joh. 11.43 The sixth Errour I will now take in viz. that there is no resurrection nor last judgement for the world Thirdly if there be no death no life or resurrection at all then is there no God at all there is none of these but in this way he that denyes one denyes all he that denyes the Son who is begotten denyes the Father who doth beget 1 Joh. 1.1 and 2.22 23. Whosoever denieth the Son the same hath not the Father for the Son in reference to his essence or Godhead is the Father Chap. 5.1.20.21 Fourthly See the Bright Starr It may be truly said that this book and passion is no other but the gate of heaven and the house of God and though in this passion he made darknesse his pavilion neverthelesse as his darknesse so also his light pag 185. li 9 soon Christ crucified at Ierusalem is imaginarâ— but in man in one that is deified there he may be seen really crucified this is notable iugling he that denies Christ and hath no other way to acknowledge God by that Reason that is flatly contrary to his very nature and being these are two direct contraries which cannot be reconciled by all the humane wisdom and policie in this world For if there be no other God nor no other nature essence and Divine motion then according to their description then by the same rule I 'le prove that there is no God at all Again Fifthly if all this were true then there cannot be any sin in the world and if no sin then no need of a Saviour for God did never make a breach in himself nor ever was at enmity with himself neither is it possible that he ever should be capable of Redemption Sixthly if this were true then is all preaching vain and faith is also vain and we are yet in our sins and all they that are asleep in Christ are perished 1 Cor. 15.17 18. Seventhly if this were true then of all men religions and opinions in the world we who have no other life and glory no other God or salvation but what our hope reaches forth unto we should of all men be the most miserable ver 19. But here is our comfort and everlasting joy ver 20. that since by man came death by man came also the resurrection of the dead Some men would perswade us that bread is stones and stones bread and why but because they conceit it to be so but if they had no other bread or meat then stones to eat for a moneth together I beleeve they would be of another minde and would find as well in the things of God as men that a conceit or imagination doth not alter the nature or being of any thing but because it is what it is in it self really therefore it ought to be so known and apprehended of all men Eightly if there be no resurrection nor last judgement for the world let us eat and drink for to morrow we shall die this doore is wide enough to let in all whorish filthinesse and prophanenesse all sins of all sorts and degrees whatsoever it s no matter how men live what they say or do or how they die there is no account to be given for any thing if you should conceit that all the goods that I have or any other man to be thine by this reckoning it were so so by that means we should be starved unlesse thou wouldst have mercy on us if this be love the Lord Jesus keep me and all his from being of such a Familie We blesse God for the Civill Magistrate and the Law without which we know not what this world would come to the Lord prosper these who are and have been the makers of it according to the truth as it is in Jesus The resurrection of Christ and of
truth can there be in the Scriptures which doth declare Christ crucified no other wayes then at Hierusalem Saint Paul saith I am crucified with Christ but hee doth not say that Christ is not crucified no other wayes then in mee this hath no sense in it I dye with Christ by the power of his death working in mee causing me to dye to sin and to be crucified to the world and the world unto me again I rise with Christ by the power of his Resurrection to live in newnesse of life but how can it bee true that Christ dies in mee what doe men understand Christ to bee that they talk thus of his being crucified in man what is the Spirit of God subject to death as it dwels in a Christian can any thing Anathamize the glorious Image of God there or is Christ the outward forme of man or is Christ the outward forme and inward corruption too and so both must dye and bee crucified and come to nothing that the new man God in his essentiall glory may bee set up and adored in man now let all men judge what truth there is in such a description of Christ crucified as this is CHAP. X. A briefe description of God according to the Doctrines and Writings of the Familists THat which is perfect saith hee 1 Cor. 13.10 is that which is so in it self marke and observe what is delivered and in that which it is comprehendeth and containeth all things the life of the least creature of a worm as well as a Christian is such a life or beeing that it comprehendeth and containeth all things Secondly God is the being of all things Thirdly that God is namelesse Look into that book Intituled Mysticall Divinity p. 2. lin 1 lin 22. Chap. 4. Chap. 9. pa. 19. lin 6. that hee is eternall and the true good Fourthly that God is good or to be made good Fifthly that God is such a good as hee is neither this nor that good which can be named known or manifested but God is also and above all neither is it needfull that it should now enter into the soule for it is already in it Sixthly that God is such a thing as cannot bee spoken or writen Pag. 31. lin last but of him who is the selfe same thing and knoweth it Seventhly that some may approach so neer to the obedience of Christ as to bee made and called and so to bee Divine and God Pag. 37. lin 11. Eighthly that hee who is not the thing cannot say it neither can hee that is it and knoweth it speak it but if any desire to know it let him expect untill he be the thing Pag. 45. lin 7. Ninthly that true and perfect God and true and perfect man are one and man doe so yeeld and give place to God that God himselfe there is man and work alone and doe and leave undone whatsoever he will Pag. 52. lin 6. Pag. 8. lin 3. Pag. 52. lin 7. 10. that God is such a beeing is may be disturbed and hindred in his work 11. that God as God is man and man God that is man is Deifyed made Divine and God Pag. 74. lin 12. Pag. 52. lin 7. and God is hominifyed and made man 12. that God as God is good and goodnesse it selfe Chap. 9. pa. 19. pag. 76. and is neither this nor that good if God were this or that he were not all things nor above all things 13. That there is no action but essence in God that as God is good knowledge light love justice truth and vertue that all these are all one essence in God Pag. 74. Pag. 78. lin 4. so onward and that they cannot be brought into action yet he saith to God as God it appertaineth that he lay himselfe open know and love himselfe that he manifest himselfe to himselfe in himselfe and this opening of himselfe is the distinction of persons but in the Deified man there is something belonging unto God which onely is proper and appertaineth to him and not to the creatures and God is that in himselfe without the creature originally or essentially not in forme or action and yet God would have the same put in practise for there it is that it might be conferred to action and so exercised for what else should it be should it be Idle what then should it profit for that which is of no use is not at all now this neither God nor nature would have but if God would have himselfe exercised and brought into action which cannot be done without the creatures it is then necessary that it should be so done what then if it were neither this nor that nor if it were not any worke nor action or the like what should it be or what should God himselfe become to be or what should he himselfe be 14. Chap. 29. That a deified man knowes nothing but to love that hee is kinde to all men and loves all men and all things and that he should doe them good without puting a difference and whatsoever is done to such a man good or bad yea though a man kill him and he should returne to life againe he would forgive and heartily love him Page 80. respect and wish him well and desire all good to be fall him this he proves by Christ who said to Judas friend wherfore art thou come Page 88. line 1. God is the essence of all things that are Againe that there is nothing contrary to God or that can grieve or make him sorrowfull Page 87. line 7. and yet he saith that God is troubled for the sinne of man this is not in God himselfe but where God is man that sinne is a great torment and griefe to God in such a measure that hee would willingly indure corporall Death so that it might be extinguished againe Look into the book Intituled Divinity and Philosophie dessected that God is the Creatures Reasonablenesse God gave himselfe and all that he had to man and man lost and sould God and all to the Devill againe that God assumes an Angell of darknesse CHAP. XI Antichrist in his Athiesticall discription of God discribed and confuted by a discription of God as he hath discovered himselfe in his word A Discription of God in his Attributes in his Person and in his Workes the Essence of God is the Spirit Joh. 4.24 God is a Spirit God is one Spirit one in the Spirit and this one Spirit is God consider of God in Reference to his Eternity Immutability Immortality All-sufficiency Blessednesse and Infinitnesse which I have spoken of before Gods Attributes as his Power Immutability Presence Mercy Love Truth Light Wisdome Providence Righteousnesse or whatsoever belongs to God onely all is Comprehended in the former but I have spoken of these also God in his Person is first in the Trinitie God in his workes either Uisible or Invisible is such as that he cannot be knowne
crosse dealt by the Devill as God did by the Spanish Invasion in which all the purposes and plots of the enemie were drawne up to one head Simil. the execution thereof being set on foote all their hearts were linckt together in one as their ships were and all instruments being ready making full accompt to conquour and destroy all that was before them God for the preservation of his people raised up an instrument to defeate the enemie in the heighth of their villainy by which all their ships bonds purposes resolutions councells and determinations were all loosed destroyed spoyled and captivated and the Kingdome saved and delivered in a miraculous manner from such a sudden ruine and cruell overthrow wee know that they were all destroyed though not all slaine The plot of the Devill from the beginning and all his purposes and resolutions concerning the totall overthrow of Sion was drawne up to one head the Devill and all the instruments of Hell and this world had made all things ready for execution indevouring to bring a suddaine ruine and perpetuall overthrow to the kingdome of Jesus Christ Christ by his comming when the Devill was in the prime of his strength when he had gotten almost to the top of all his desires I say that Jesus Christ by suffering for sinners by satisfying Gods Justice by reconciling God and man together spoyled loosed captivated and destroyed the Devill and all his assistance in all their purposes councels and preparations that he had made and delivered all the Saints from bondage darkenesse death and thraldome which they were in under the Law and brought life and immortality to light thorow the Gospell The similitude is full and cleare the difference is that Gods worke by Christ in the redemption and salvation of the world was more excellent and exceeding glorious then this outward deliverance by man from an outward calamitie I do not bring this only to compaire the worke of God in our outward deliverance to his worke in our spirituall but I bring it to prove that Christ by his comming hath destroyed the workes of the Devill as God destroyed the divices of these enemies in that exploite which they had in hand that as God defeated them by causing their owne purposes to be their own confusion so God by Christ spoyled and destroyed not the Devill in his substance but in all his workes purposes and determinations by the power of his Death and Resurrection I shall further Discover the Devill to you by these following considerations First the Devill is an enemy to the name of God I shall prove it by these arguments first whatsoever is not Spiritually subject and obedient unto the command of God is an enemie to his name for a persons obedience to Gods Commandements is that by which the name of God is glorified and exalted but the Devill is not spiritually subject and obedient to the Commandements of God therefore he must needs be an enemie to his name Secondly that spirit that would exalt himselfe so as that by his inventions he would be equall with God that spirit in so doing is an enemie to his name but the Devills desire was and still is to exalt himselfe so as that by his inventions he would be equall with God therefore the Devill is an enemie to the name of God Thirdly that spirit that doth indevour to destroy all the decrees and workes of God concerning the Redemption and Salvation of man which are for the glory of his name that spirit is an enemie to his name but the Devill hath and still doth indevour to Annihilate and make voide all the Decrees and Workes of God concerning the Redemption and Salvation of the world therefore the Devill is an enemy to the name of God Last of all that spirit whose nature is contrary to the nature of God that person must needs be an enemie to the name of God but the nature of the devill is in an unexpressable measure contrary to the nature of God therefore the Devill cannot be any other then an enemie to God the Scriptures to prove these arguments are these Revel 12.7.8.9 Gen. 3.1.2.3.4.5.14 Matt. 4.3.6.8.9 Revel 12.3.4 Matt. 2.16.20 Ephe. 6.12 Job 4.18 1 Pet. 2.4 Ioh 8.48 Secondly the Devill is an enemie to the nature of God I prove it thus first that that is not or hath not the nature of God in it in one respect or other he must needs be contrary to it for that which is not light or which light is not in that must needs be darkenesse and so consequently contrary to it But the devill is not the light nor is not in this respect in the light therefore he must needs be an enemy to it Secondly That which any person seeks continually to destroy and devoure that he cannot at that time countenance and bee a friend too but the continuall practice of the devill is how and by what meanes he may devoure and destroy the nature of God in a Christian therefore he is an enemy to it the joy of the devill if he have any is that he by his might and power being premitted can deface the Image of God and hinder the workings of the divine nature in the person of a Christian The desire of the devill is that he might never to all Eternity be made partakers of the divine nature nor ever be united or reconciled to God this is a Maxime in Divinity that a true and reall desire of Grace is Grace the Devill cannot have a spirituall desire to be united to God but that desire must in the rise of it be produced by his union with God your Familisticall Infants I mean those of the vaile doe say that all things without exception are reconciled from this Scripture and the like 2 Cor. 6.18 19. Col. 1.20 Now if all things be then the devill is if this be true then this absurdity must needs follow if the devill be reconciled then Christ dyed to reconcile that which by his crosse was totally captivated and destroyed Heb. 2.14 Col. 2.15 Secondly If this bee true then the Apostle doth say that in one place which hee denies in another compare Col. 1.26 with Col. 2.15 Now if they say that the Scriptures are false and that there is no devill they speak that that their fathers in a better subtiller way have spoken before them therefore they may save themselves a labour CHAP. XIII A Description of the Spirit of man ALthough this be a difficult point to show what the spirit of man is and a thing that I intend not to meddle with in that way that many do yet give me leave to describe unto you what the spirit of man is it is described in the Word of God therefore I make bold to give a definition of it God hath carryed my spirit through algreater and harder work then this is There be these opinions of the spirit of man one is that it is mortall and shall dye and perish
the appearance of his power and the power or spirit of man is God in that appearance When God made man and put a spirit into him he did put in or goe into man himselfe but he did not put in or goe in himselfe in his Essence but in the manifestation and discovery of his Essence and so he appeared in all Creatures but in man after another manner setting up a greater light and manifestation of himself than he did in all other Creatures besides except the good Angels Job saith that the spirit of a man is the Candle of the Lord it is not the Lord in his beeing for light and darknesse are both alike to him The spirit of man is not in the course of nature a light to the Lord to discover any thing to him but it is the Candle of the Lord set up by him in the bodies of men by which light they come to know God and to know all things that hee hath decreed that by that light shall be revealed unto them Rom. 1.19 For as much as may be knowne of God was manifest in them for God hath shewed it unto them now if that light had bin able to carry them forth into a spirituallity in all things that as they knew God so they might glorifie him as God and not become vaine in their imaginations and so turne not nor make use of that knowledge which they had of God to the exaltation and setting up of that that was not God they had bin saved verse 20.21.22.23.24.25 but that light was not sufficient for such a worke Secondly the spirit of man is of thorow and to God that is as he is the Ordainer Creator Governour and Upholder thereof surely there must needs be a wonderfull appearance of God in all this and this must needs be God in a glorious appearance or discovery of himselfe in man and yet his Essence is not the nature life and spirit of man a wonderfull appearance of God in man to give and measure out into his Spirit so much power and glory Thirdly the spirit of man as it came forth in its first estate out of the hands of God was the sweetest and the excellentest of all Creatures in this world and was heire of all things being very frequent in Communion with God now the same spirit that he had then he never lost for then he would have ceased from his being and therefore all men have such a spirit as then God gave unto Adam that which he lost by falling was that good peaceable holy and glorious condition wherein he stood with God this hee lost both for himselfe and his posterity in the day that thou eatest thereof in dying thou shalt surely dye now if by dying the Lord had meant to take away his Spirit in the being of it then how comes it to passe that he lived so long knew his wife and increased in his Generation by which meanes we come now to have a being in the world what cunning Antichristian Poeticall Phylosopher is there that can winde us out of any of these truths Fourthly If Adam lost his spirit and it was not one and the same with ours then did God raise up another contrary Generation in the World and then what kind of Death is that which he did and we doe now suffer if that spirit was destroyed in the being of it then it never after felt or could be any wayes capable or sensible See the booke Intituled Divinity and Phylosophy dissected either of a condition of Joy or torment but that that we call the losse and fall of man that Antichrist saith is nothing else but God in an appearance of darkenesse for the sinnes cause and for the good of the man that God and man had made that hee might take an occasion by this darkenesse and obscure appearance to manifest himselfe to and in the man in all his Essentiall glory Answer man by his fall instead of bringing Death to himselfe and to his posterity by this meanes he brought life and immortality the God-head and the Essence to himselfe if all this be true it is time I thinke to throw away the Scriptures in the beginning God made man Righteous but he hath found out many inventions Eccles Fifthly Bright Starr That light is a pure simple naked and habituall faith Residing in the crowne of the of the soule and beholds God without any meane pag. 115. As if he should say that the soule by a habituall faith beholds God without a Mediator for saith he nothing is but Gods will pag. 70. the will of God is God himselfe therefore nothing is but it pag. 71. line 14. and that this is a Divine truth according to the Scriptures he turnes you to the first chapter and there you shall see one lye proved to be a truth by another if this be a trueth it is Impossible that there should be any Mediator and if this be true then the soule is God and so God doth behold himselfe without any meane the spirit of man is a particular substance and power besides the Essence of God yet there is not another Essence or God-head besides that one who is Infinite and Eternall all spirits whatsoever are so many particular substantiall powers all powers whatsoever are one in their Originall but many in reference to their particular beings if any man hath lockt himselfe up in secret and is very loath to come forth to show himselfe plainly to the poorest capacity whether he be for Christ or for Antichrist yet let him now come forth to helpe us against the mighty or to helpe the mighty against Jehovah I will prove this truth to you by the Scripture and by Reason too Which is 1 Pet. 3.22 At the right hand of God gone into Heaven unto whom the Angels Powers and might are subject here is included in this all the spirits that are both in Heaven and Earth now I prove that they are perfect particular powers and beings besides God the power of God in the God-head is God and it is not compounded of parts and degrees but the power of God in the severall appearances of God is not the life and being of him but is the life and being of Angels and men Secondly the power of God in his Essence cannot be made or brought into subjection under Jesus Christ but the power of God in his severall appearances are for God hath so exalted the Lord Jesus that all Creatures both men and Angels are made subject to him Philip. 2.9.10 But God cannot be made or brought under subjection to God as these Angels powers and mights were Againe Thirdly There cannot be a higher confusion or A greater contradiction imagined and expressed by the heart and tongue of man then this to thinke that God should ever bow downe to the Lord Jesus God in his Essence is the blessed Trinity in his person hee is the Father of our Lord Jesus Christ take away a