creature is hath or ever shall have possession of the cause and continuance of that creature is the presence of God with that creature Matth. 6.26 Psal 104.27 God doth not feed cloathe and preserve all creatures without his being present with them doth God doe any thing for any creature and yet is not present with and in that creature Secondly God is present with no creature in such a glorious manner as hee is with those that are elected Joh. 17.23 I in them and thou in mee A Christian doth injoy the presence of Christ I in them as Christ injoyes the presence of the Father Thou in mee Jesus Christ dwels in a Christian and God dwels in Jesus Christ God is present with the devill and so he is with the damned Psal 139.8 for it is not possible that ever he and them should subsist in eternall torment by dying yet never dead consuming yet never consumed but must perish and cease to bee were it not that God doth uphold and cause them to subsist by the power of his presence hell and death it self would not bee were it not born up and upheld by this power Heb. 1.3 my distinction concerning the presence of God with the creature is cleare and plain I will a little further illustrate it It is true God is present with those that are in hell but not after the same mannet as he is in heaven God is present with the damned but that is not any cause of joy to them but it is their torment it were better for those poore wretched creatures by a thousand degrees yea ten thousand if they had not the presence of God at all with them for then their torments would end and they would be at rest it would bee an unexpressible happinesse to them if this might bee Matth. 26.24 God is present there but not as a Father there hee is in the power of his wrath a Judge a consuming fire there think of this all yee that forget and blaspheme God God is there and the Devill sees him together with the damned but Gods discovery is in a way of obscurity and darknesse the same God is in heaven filling all with joy unspeakeable and full of glory and he doth manifest himselfe not as a Judge but a Father of mercy and God of all consolation not in a way of obscurity but in his own personall glory Joh. 17.24 yea in the glory of his Godhead 1 Cor. 13 12. 1 Joh. 3.2 Wee shall see God as hee is now the presence of God with any one creature and the presence of God with all creatures in reference to the creation in reference to their damnation is not the essentiall nature and Divine beeing of God essentially God is present with those that are in hell that is he is present by his Justice and the Justice or righteous vengeance of God 2 Thess 1.8 that is there is the nature of God that is it is not the essentiall nature for that is infinite and cannot be circumprized or comprehended in any place now reckon how much of the justice and righteousnesse of God there is in hell and there is just so much of his nature there but no creature can comprehend either the one or the other and although the justice of God as it is in hell cannot be comprehended neither by them nor all creatures yet as it is there it is not infinite and so not God essentially I will give you two or three instances God the Father is present in the person of Christ the nature of God is in the glorious person of our Saviour Now wee must apprehend that though the nature of God be in an unexpressible measure in the person of Christ yet consider of that nature in reference to Christ as a person and that divine nature in that glorious person is not the nature of God essentially the person of Christ is not the godhead but a person subsisting in the godhead Another instance is this grace and glory is the nature of God now this nature is in a Christian for the Spirit of God Jesus Christ and God himself dwels in him Joâ— 17. now the nature of God and the presence of God the Father Sonne and holy Spirit is in a Christian consider of the nature of God and it is his being present there consider of the presence of God in a respect to it selfe and it is the nature of God Gods presence is his being Gods being is a spirituall Divine substance now wheresoever God is there his presence is and where his presence is there his nature is we cannot devide betwixt the nature and presence of God but we distinguish concerning them Gods presence in Reference to it selfe is his nature essentially but not in reference to all creatures now I have spoken of Gods presence in reference to it selfe and so it is the nature and being of God essentially Secondly I have spoken of Gods presence in Christ and so it is Incomprehensible but not the God-head Thirdly I have spoken of Gods presence in a Christian and from thence I prove that the presence of God and the nature of God in a Christian are both one yet not without some distinction for our understanding in respect of order and term last of all I have spoken of Gods presence with every particular creature and I have proved that the presence of God with them consider it in a respect to it selfe and it is his nature consider of it in a respect to the creature and in respect of those things that it produceth and it is not it the presence of God is one thing and that that the presence produceth and causeth to be is another every torment in hell is in some respects produced by the presence of God but every torment is not the presence of God now all the Righteousnesse of God causing and producing those torments and the presence of God bearing them up in the torment in it selfe is the nature of God it is not the nature or presence essentiall but a degree thereof the presence of God is one in all places not one in all Respects the same presence that iâ— life Heaven and everlasting glory to some is death torment and everlasting misery to others yet one and the same God though not in one and the same discovery and appearence God hath not a double presence yet many disoveries and appearances of that presence and thus much in answer to the first question And the first particular the presence of God I come now to Answer the second question whither the presence of God is not but where his essence is I will give a further Answer having spokenssomthing to it already by speaking of the second thing which is the Omne-presence of God Ier. 23.23 24. Psal 139.7 8. God fills all places with his presence and spirit all places are full of the presence and Spirit of God the presence of God is where his Spirit is and that is
he is in a Christian the humane nature is not in any one nor in all Christians nor any Christian is not in the humane nature of Jesus Christ it is true God is made manifest in the flesh Jesus Christ is in our natures and our natures the humane and divine is in Christ Jesus Christ is in two natures so is a Christian too in the same natures that Christ is in the humane and divine nature that is in a Christian is in the humane and divine nature of Christ but it is not the same in all respects that Christs is Christ hath took upon him the nature of man and he is now in this and will be so for ever my nature is in Christ but how in two respects in a respect to our creation and so all men are in that nature that Christ is in in this respect Act. 17.26 Heb. 2.14 the lumpe was one that all mankinde was made of Rom. 9.21 One man depends upon another and all upon God and so generations comes to be all men are one in reference to their originall the earth but in their distinct formes they are many and not one all men is not one man though of one man and one blood 1 Cor. 15.39 yet they are not all one body nor spirit there are so many distinct bodies and spirits which every particular man hath and not another Secondly the humane nature of Christ and a Christian are both one by union 1 Cor. 6.19 20. now you see how the divine and humane nature of Christ is in a Christian and the humane and divine nature of a Christian is in Christ too here is a great unexpressible union but yet a distinction too I am not the person of Christ the person of Christ is not mine for any man to speak this as the Familists doe it is to speak a meer Phantisie and acknowledge no Christ at all nor God neither but what is within him now to Answer to the questions propounded there was foure sorts of actions acted by Christ the action of his divine and the actions of his humane nature not in any way of division or separation but in a way of distinction thirdly the actings of both natures in one person last of all the actings of Christ in his God-head or essence Now this was not the act of his God-head for then the essence should make supplication to it selfe which is a contradiction for duties proper to man which God commanded and Christ observed are not proper to God neither is God capable of duty or service neither doth hee stand in need of it Secondly it was not the act of Christ the Word alone for this was a part of Christs Mediatorship to intercede with the Father for the Saints for the comming down of the spirit Thirdly it was not the act of Christ man without the word for that was not able to undertake any thing in the work of Redemption for man without the help of the Word Spirit and Father but I apprehend it was the act of Christ God and man the second person in the Trinity to intercede with God the Father the first in the Trinity that hee would send down the Spirit the third person to be a Comforter to them and in them all this doth discover the power of God to you The second thing is the person of God which the person of our Saviour prayed to God is a Father to Christ in two respects the divine nature the Word was begotten of God before all worlds he was begotten of God of the nature of God and was ever with the Father Joh. 1.1 Prov. 8.22 Secondly he is a Father to Christ in reference to his humane nature too Psal 2.7 Matth. 3.17 Isai 42.1 Jesus Christ in reference to both natures had but one Father which is God now Christ as God the Word begotten of the Father from eternity as man created in the fulnesse of time now as God and man both in one person comming forth from God did whilst in the world about the work of his Mediatorship pray unto God I will give you one instance and some Scriptures to prove this nstance Joh. 17.5 And now glorifie thou mee with thy owne selfe with the glory which I had with thee before the world was Christ saith Father glorifie thy Son thy Son how glorifie the humane nature without the divine no vers 1. And secondly as thou hast given him power over all flesh all spirits and creatures whatsoever are subordinate and subject to the person of our Lord Jesus Matth. 28.18 Col. 2.10 Ephes 1.21 22. Thirdly that he should give eternall life to as many as thou hast given him God gave power to Christ to give eternall life and glory to all those whom he had before elected and ordained in Jesus Christ from all eternity to have a share in his death and resurrection Ephes 1.4 5. Last of all he hath power over all flesh Hee hath the uttermost parts of the earth for his possession Psal 2.8 But all flesh is not saved by the crosse of the Lord Jesus vers 9. Thou shalt break them with a red of iron thou shalt dash them in peeces like a Potters vessell O unheard of and unusuall miracle and prodigie What is become of thy wonderfull ravishing excellency That that passeth the territories of mans reason Is nothing else but absolute blasphemy and treason Father glorifie thou mee with that co-eternall unlimited glory which I had with thee before the world was to all this take this Rule that God never decreed before all time to doe any thing in time but what was from eternity seated and ordained to be by the glorious person of our Lord Jesus that is all the decrees of God concerning the accomplishing of all things from everlasting to everlasting were as in one glorious Roll writen with Letters of Gold set down by the finger of the spirit of the eternall immortall God from all eternity in the glorious person of the Lord Jesus Christ Prov. 8.22 23 24 to the 32 the person of Jesus Christ ever had a possession of all the Decrees Purposes and Counsels of God from Eternity The glory of the divine nature was that it was from eternity united to the humane and the glory of the humane nature was that it was from eternity and in the fulnesse of time actually united to the divine nature Gal. 4.4 Heb. 2.14 Chap. 1.6 Psalm 97.7 thus both in one did receive glory from God as if he had said now I am united to the humane nature and both natures the divine and humane met in one having done that work which thou gavest me to doe glorifie my person with such a glory even the same that I had with thee before the world was Thirdly the thing that our Saviour prayed for was for the comming down of the Spirit not unto but also into the hearts of the Saints I shall Answer one question and that is this whether the Spirit
conquer Roâ— 8.37 as ever David did Antichrist cannot well be more sures of victory then Giliah was but he was and so shall they also be destroyed by the power of God which is in Jesus Christ Secondly Jesus Christ is a Christians comfort too Joh. 16.33 Chap. 14.27 although thy way be troublesome in this and many other respects an evil heart and spirit within thee many able subtle Antichrists without thee the Devil in a black shape saith that this visible world and the externall things thereof is thy onely comfort in a bright or Antichristian shape he saith that religion must needs be thy onely comfort he hath presented many Religions to thee but to thy spirit being made spirituall none of them will please thee this is the last the greatest and brightest Religion that he hath to shew thee and that which of all his shapes appearances or Religions is the most likest unto God this is the greatest kingdom the highest heaven and glory the loveliest and sweetest shape or form that possibly he can devise or imagine to cheat thee withall if thou knowest him or art able to hold fast thy comfort the Lord Jesus thou hast quite disheartned him and foiled him for ever God will manifest himself unto thee and in that sight will shew thee all things Joh. 12.45 46. and 17.24 Chap. 14.21 He will shew thee what the devil is in all forms he will acquaint thee with his appearance in darknesse then when he leaves off that shape and transforms himself seemingly in to a glorious Angels likenesse the Lord will shew thee that it is the same devil though in another appearance he will manifest him to thee as he cunningly under this notiond wels in Antichrist and as he secretly lodges in thy own spirit consider of the love of God to thee in respect of these reall lasting consolations let the devil speak in never so many languages and forms yet that power by which he was created will uphold and refresh thy languishing spirit O man whosoever thou art whose spirit the Lord hath kept from being overwhelmed by the powers of Antichrist I pray thee further to consider of the love of God in two respects in its greatnesse in its goodnesse First consider of Gods love in reference to its greatnesse the personal glory of the Lord Jesus is the exceeding greatnesse of Gods love The second thing is that the person or glory of Christ is the exceeding goodnesse of Gods love the infinite and unspeakable glory of Christ is his heavenly being in the blessed Trinity where can you see a greater manifestation of Gods greatnesse then to look upon the Divine and Humane nature both meeting in the person of our Saviour 1 Joh. 1. v. 14. Matth. 1.16 1 Pet. 1.17 Matth. 17.5 Luk. 3.23 1 Tim. 3. vlt. Again where can you see a greater discovery of Gods love in the goodnesse thereof then by seeing that Jesus in whom the fulnesse of God dwelleth Col. 1.17 and 2.4 this is a Christians revivall in the saddest and weakest condition Thirdly Jesus Christ will be thy companion also he will not leave thee upon any terms though thou art filthy and unworthy of him and wouldest often forsake him if he did not keep thee Matth. 28.20 Job 14.16 Rom. 7.18 Suppose a thousand men were travelling in a wildernes and they should see so many wilde beasts coming to devour them suppose that the third part of them should consult and conclude to take some course for to a void this danger but the other that out of some fuller knowledge of a certain way which they all take not leave their company and refuses all their virgin forcing Reasons and Arguments yet it would be a great temptation and provocation to them to draw them away from that way of safety which by their knowledge was so seated in them Many men are professors of the Gospel in this world which is a wildernesse to a Saint and in their professing or travelling together do meet with many enemies devouring and destroying at once according to their power all that is before them A Christian sees many Councils held and many persons conclude some to worship God in this way some in that he knows and apprehends by the teachings of the Spirit that most if not all of these wayes are destructive dangerous and erroneous this fight saddens a Christian that most of his friends and acquaintance should leave him alone as it were single in judgement yet not alone for the blessed Trinity is with him God is in Christ the Spirit is in both and Christ is in a Christian Now were it not for this glorious company how sad lowe and miserable would his condition be it would go worse with him if he were left and stript of all as sometimes for a time many precious Christians are then with a thousand others and why because he hath in truth seen known and injoyed communion with God in the Spirit and now to be left and forsaken is worse and more dreadfull to him then to them who never had a true fight and injoyment of Christ at all Suppose a Kings Son that is born to be an heir to Crowns and Kingdoms should come to be a begger beggery would be more tedious to him being a Prince and such an Heir then to him who hath been so from his cradle Let all men say what they will or can of God with never such eloquent glorious phrases and expressions yet if they once come to take away a Christians Christ from him See the book intituled Theologa Germanica p. 52. l. 6. See the Bright Starr That there is nothing in the creature but is the Creator pa. 77. then he knows what will follow though many do come and tell him that they can live sweetly and quietly upon this consideration that God by assuming of humane nature becomes al things in man and man by being divine by being deified becomes all things in God with ten thousand times more yet all this will not give satisfaction to him there is no life or goodnesse no heaven neither of grace nor glory but all things out of order in respect of him if God in Jesus Christ be not within him his actions are kingly and royall like an Ambassadour whose businesse is most of all with the King So t is with a Christian all his work and spirituall imployment in this world from the wombe to the grave is with Jesus Christ I say again t is with a particular crucified Jesus take him out of his Saviours company and he is like a man that hath never a hand to work with or if he have there is no strength in them but goes about all things in a fumbling confused distracted manner not knowing where nor when to begin or make an end A Christian is not himself nor in his right minde when he is not in communion with Christ Now to come a little closer to the matter which by way of
salvation of the world the Godhead united the humanity to the second person in the Trinity the Lord Jesus and now in that nature he is Emanuel God with us Isa 7.14 for he in no sort took on him the nature of Angels but he took upon him the seed of Abraham Hebr. 2.16 This is a reall truth all the Antichrists in the world cannot nullifie or make it of none effect that Jesus Christ is a particular man in which nature he suffered and in which he is also glorified Phil. 2.6 7 8 9 10 11. Heb. 5.7 8. And the Apostle saith that there is but one Mediator between God and man which is the man Christ Jesus The Reasons or Arguments are of two sorts the first sort is to prove that there are more spirits in the world then one Secondly that the life and being of God is not every thing and that every thing is not the life essence and being of God The other sort of Reasons is to prove that Jesus Christ is come in the flesh Secondly that this Jesus is a particular Saviour such a one as had and still hath a particular soul and body that was created in the wombe of the Virgin for the falling and rising of many in Israel Now the first Argument for the confutation of this first errour viz. that the life of man and all creatures is God which is one Spirit besides whom there is no other is this First whatsoever is the Godhead or essence the name of that is uncommunicable thy name alone is Jehovah saith the Prophet Psal 83.18 I am that I am all in all Exod. 3.14 1 Cor. 15. But the name of man in reference to his Spirit is not uncommunicable therefore the life of man or all creatures is not God I will speak a little of the Name of God under this threefold consideration First the Name of God is such an infinite glory that it cannot be attributed or communicated to any creature either in heaven or earth an Angel is not Jehovah the spirit of a man is not the Name of God Jesus Christ in reference to his conception and creation is not this God or Name Jehovah Secondly the Name of God is I am that I am all in all but no creature is I am The word signifies all that God is in himself in his attributes in all creatures it discovers his eternity immutability blessednesse and perfection Thirdly the Name of God is All in all all in all things all before all things all above all things all besides all things but I will speak more of this anon for the present I desire to proceed The second is this whatsoever is the Godhead or essence is also the blessed Trinity for the Godhead is the Father Son and holy Ghost and the Father Son and holy Ghost is one and the same God 1 Joh. 5.7 Joh. 14.9 10 11. But the life and spirit of man and all creatures is not the blessed Trinity Ergo the life of all creatures is not God The major Proposition is clear the assumption also is undeniable Yet I shall open and inlarge this Argument by these three particulars The Godhead is the Father God is a Father in three respects First he is the Father of Christ Ephes 1.3 1 Pet. 1.3 Secondly God is the Father of a Christian 1 Cor. 1.3 Chap. 10.17 Thirdly God is a Father to all creatures both in heaven and earth 1 Cor. 8.6 Ephes 3.15 The spirit of man is not the Father of Christ of a Christian and of all creatures therefore not God T is true many men care not what they say although never so blasphemous and will stand to avouch whatsoever they think or apprehend to be truth and of God though never so false And why but because they conceive it to be so and therefore it cannot be otherwise It is not mens right apprehensions of truth that gives being to it but it doth give being to all things Secondly the Godhead is the Son also yet so as that he is the Father too this is that very God and that eternall life 1 Joh. 5.20 there is no other God or eternall life Besides the Godhead of our blessed Saviour the person of Christ was begotten but the Godhead of our Lord Jesus is not onely the Word begotten but the Father begetting and the blessed Spirit which in its person proceeds from the Father and the Son Thirdly the holy Spirit in its Godhead is not onely the third person in the Trinity but every person Joh. 4.24 The three persons in the Trinity are all one God which is a Spirit the spirit of man in man is not the person nor Godhead neither of the Spirit or our Lord Jesus The third Argument is this God is immutable eternall alsufficient and infinite but the spirit and life of man and all creatures is not so therefore is it not God First the spirit of man is not immutable or unchangeable he is not alwayes of one minde desiring imbracing loving and exalting of one thing but is flexable to day for one thing to morrow for another now for Christ and anon for Antichrist Can any man deny this which we know to be true by our daily experiences Secondly no man is eternall not so eternall as God is he is the Father of eternity Isa without beginning without end Revel the beginning and end of all things Thirdly no man is alsufficient for himself for any weighty spirituall imployment nor for any friend or creature to save or destroy to help him in a trouble or out of trouble many things yea all things without the strength and assistance of God is impossible to him to God all things are possible Lastly no man is infinite in power or wisdom glory or mercy man instead of being infinite is impotent impudent Fourthly whatsoever is God hath infinite and eternall communion with God but the life and Spirit of man and all creatures is not infinite and eternal in their communion with God therefore the life and spirit of all creatures is not God Fifthly whatsoever is the essence or Godhead is also the whole discovery and manifestation of the minde of God in Jesus Christ for God is his own discoverer but the spirit of man is not able to reveal the whole minde of God in Jesus Christ concerning all things Ergo the life of man is not God Sixthly whatsoever is God is without measure partakers of the divine hature of God for it is the Nature it self but all creatures without measure are not partakers of the Divine nature of God Ergo all the creatures are not God Now to prove the other truth concerning Jesus Christ in respect of his coming in the flesh it shall be when I shall come to handle such matter as that I shall have an opportunity to take it in in order Therefore I desire to go on in the prosecution of what is in hand it being a truth of a high concernment that we are
leads into tentation let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Jam. 1.13 Dowe not know by experience that we are intised and tempted to sin by that secret lust and concupiscence which is in our own hearts to commit all those sins against God which continually we do delight in this is not the act of God but the act of the devil and of our own spirits the spirit that is within us lusteth to envie and by nature we do that that we have seen and learned of our father the devil continually delighting in the lust of the flesh in the lust of the eye and in the pride of life being inclined to all filthinesse both in flesh and in spirit Rom. 7.18 to Atheisme The fool hath said in his heart that there is no God God is not in all his thoughts or all his thoughts are that there is no God The spirit of this man cannot be God neither is the motion of his spirit the act of God Are we not often tempted to Idolatry many times apprehending God to be that which he is not 1 Joh. 5. last God doth not lead a man in to this Is there not many men that worship the creatures more then the Creator Rom. 1.25 Is there not many that set up Images which are the works of mens hands and bow down to that Dan. 3. Act 17.23 this is not the act of God There be divers sorts of temptations some that are good for men and others that are hurtfull and destructive It is said that God leads in to temptation because he hath ordained it and created him that is the principall Agent in it for this one end that the Saints might be led into it for their everlasting joy and peace Jam 2.1 My brethren count it exceeding joy when ye fall into divers temptations the devil is the principall Agent in some temptations not in all and not in any but in a way of subordination unto God that that the devil aymes at in all his temptations is not according to the will of God yet all that he doth is ordained there is a great difference betwixt ordaining a thing in rererence to its being and the acting of the same thing when it hath a being The sins of the world are not committed by the Spirit of God for then it would be unclean and unholy Judge what a great blasphemy this is for a man to lie swear by God to say God damme refuse and destroy me and then to say that all things is the act of God God hath made a promise that whosoever sinneth against the holy Ghost he shall never be forgiven because that men said that of Christ that many speak now viz. that he had an unclean spirit God cannot lie nor deny himself Tit. 1.2 1 Joh. 2.27 Now why should the Saints rejoyce when they fall into temptation should they rejoyce when they fall into sin when they do break Gods Commandments then they should rejoyce in that that is their greatest grief and bondage which makes them cry out O wretched man that I am Rom. 7.24 Again secondly if men should rejoyce in sin then they rejoyce in that which Christ by his death hath freed them from this is a contradiction and cannot stand a Christian is ashamed of nothing but sin Gal. 5.16 Rom. 13.14 Thirdly if sin bring joy to them that are in union with Christ then with all speed let all sins be committed and let all kind of filthinesse be the continuall practise of a Christian for he is to do whatsoever lies in his power for the furtherance of his joy Therefore it cannot be so as those do say who cavill against the truth purposely to blot out the truth and to make it appear unto all men that it is nothing else but a lie and a shadow and is no reall substance of divine truth as we call it but is a meer bauble I will summe up all temptations in these three temptations by sinning by wounded conscience by all losses and persecutions Now let us in a word inquire what sin is whether it be a positive created substance or a thing that is privative onely Answer Sin is nothing else but an evil work which is not conformable to the Law of God We must know that sin is not the reall substance or being of any created thing whatsoever neither of the devil nor men sin hath its privative dwelling in the heart but it is not the heart it is not the created power of the devil yet it is in the devil Now that that makes the devil to be a devil and to be so denominated and man like unto him is nothing else but a want of power for this they want and that is their miserie that is they want power to obey the command of God which is to beleeve in Jesus Christ and to love one another 1 Joh. 3.23 24. The devil hath the same power still that he had before his fall but not the same degree sin is not the nature of the devil for then it may be proved that God created sin and is the Author thereof but sin is the corruption that is in the nature of the devill and that is the reason why he is so and is called so for his name signifies not his substance or nature for that is of God it came from God and was created and then it was good as all things were when they were created Compare Gen. 1.31 with the 2.3 but it signifies the work or action that he did and that lamentable estate or condition which he is fallen into by reason of that work of wickednesse and follie which he acted Job 4.18 First the devil was one of those Angels that God created Secondly the devil was one of those Angels that God charged with follie both these are exprest and implyed in this Scripture the name devil signifies that by which his glorious nature was corrupted and that condition of corruption and misery into which he is fallen so that he cannot be no other then what he is nor possibly do any other work then what he doth The word Devil is not sin for God himself in the proceedings of his righteous Justice gave him such a name as was according to his corrupted fallen condemned nature sin altered the nature of the devil not in being but in his manner of being he was a good Angel and in happinesse and glory before he had sinned but now he is an unhappy evil being he is still the same substance that he was but he hath not the same manner of subsisting he is the same power that he was but he hath not the same power that he had Now I shall give you a further description of sin by these considerations First sin is contrary to the Attributes of God I shall speak but of some of them first sin is contrary to the wisdom of God the
created and then is ruled and preserved in its beeing by that infinite power which did create it Nehem. 9.6 Jer. 10.23 Heb. 1.3 powers and all creatures must needs cease to bee if they were not preserved by that power that is Infinite but God doth not give spirit or power to any creature that by that hee may come to bee essentially in the creature and so by being essentially there the creature may come to bee essentially God I distinguish between the power of God creating and the power of God created God gives power to the creature by causing it to bee and by preserving it when it hath a beeing that power comes from God yet it is not God it is but a creature it is not the Creator now consider it in reference to its originall and it is in the beeing of God but consider it in reference to it self a particular created limitted beeing that had a beginning that is not eternall and it is not in the nature of God neither is it the essence of him it is true that all things doe live move and have a beeing in God but how every thing doth not live move and have a beeing in the nature and essence of God for there is nothing in the essence that is not the essence but all creatures are not in the essence therefore all creatures are not God All things doe live move and have a beeing in the appearances and discoveries of God all the manifestations and discoveries of God are God not God in his essence but God in that discovery All creatures doe live move and have a beeing in the Sun that is they live and move in the appearance and discovery of it they live not in its essence if any creature had a reall beeing in the essence of the Sun it would then lose its beeing it must needs lose its name and its nature too it must cease from its beeing and could bee no longer called light but darknesse So if it were possible for any creature to live move and have a beeing in the nature and essence of God God would then lose his name of being God and the nature of his Godhead too if any can prove the creature thus to bee God must then cease to bee and all the essentiall and infinite glory of the Lord Jesus must needs bee turned into obscurity and darknesse We cannot divide betwixt the essence of God and God in his appearance but we must distinguish between them wee cannot divide the heat from the fire nor the beam from the Sun but wee distinguish but it is necessary to make out the highest Truth by its own light I think that is the onely way not to undervalue it but to reveale and declare it In the Trinity the Father is not the Son yet he is in the Son it is not God divided but distinguished into three persons the three persons confider them distinct are a threefold appearance of God But consider of them in their God-head and they are all one God essentially so that one person or all the persons in the Trinity consider them distinctly as persons and they are really God yet but God in an incomprehensible appearance the person of God the Father is not the Godhead of the Father so the person of the Son is not the essence of the Son nor the person of the blessed Spirit is not the Spirit in its essence if you will not acknowledge this you deny the blessed Trinity the Word of God to a spirituall eye doth plainly discover this Joh. 14.16 17. Let us a little open and seriously consider this Scripture saith our Saviour I will pray to the Father and hee shall give you another Comforter that shall abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but yee know him for hee dwelleth with you and shall bee in you In the first part of the 16 vers which is I will pray to the Father consider these foure things first the person praying secondly the person of God the Father which our Saviour prayed to thirdly the thing fourthly the persons he prayed for concerning the first the person praying here will arise these Inquiries first whether the person of Jesus Christ God and man that is the nature of God and the nature of man both meeting in and making up one person did put up this petition or supplication to God the Father Secondly whether Jesus Christ not in his person but with his spirit and body being made spirituall in the first Instant of creation such a spirit and body for matter as all men have sin only excepted whether this did pray to God the Father yea or no thirdly and last of all whether Jesus Christ prayed to the Father in consideration of his being the Word yea or no now to all these I give this Answer that it was Jesus Christ God and man that prayed to God the Father The union of natures in the person of Christ is such the like whereof is not to be found no where neither in heaven nor in earth yet the union of natures in the person of our Lord Jesus are not one without distinction they are not confounded nor converted into another so as to bee one and the same in all respects The Word is the divine and is not the humane the humane is the humane and not the Divine take it thus the divine nature in Jesus Christ is not the second person in the Trinity without the humane The humane a compleat spirit and body as John or Peter or any other had which was in Christ is not a person without the divine Nature See St. Augustine St. Christostom Erasmus Roterodimus Eusebius St. Ambrose Mr. Perkins Dr. Sybbs Dr. Preston all sorts of learned Writers doe expresse this that both natures doe goe to the making and compleating of the glorious person of the Lord Jesus and although they are one person yet they remaine intirely and perfectly two natures both in his suffering state and now in his glorified state the glorified body of our Saviour doth really remain in one place and is not every where the divine nature is not limitted but is at once in all places yet the principall seat of it is the soule and body of Christ glorified in heaven it is no where as it is there the divine nature of Christ is in the humane and the humane is made divine and heavenly by participation the divine nature is not comprehended in the humane that is made divine immortall perfect and heavenly for Christ as the word is in all the Elect both Angels and men in reference to his Godhead he is in some respects in all creatures Joh 17. ult Gal. 2.20 2 Cor. 5.17 Job 34.13 14. Mat. 10.29 30 31. Chap. 6.26 27 28 29 30. Christ is in all Christians and all Christians are in Jesus Christ that is as he is the word and by the spirit
of the Lord Jesus descended in its person or in its essence yea or no Answ The essence of the Spirit is the God-head which was the Creator and great manager of all things before Christ came in the flesh Job 26.12 13. when the Spirit came it came to performe the work or office of a person which was to reveale and discover God in Jesus Christ Jâ—h 16.13 14. to and in those whom God had ordained to be partakers of such a glory Last of all the persons which our Saviour prayed for was first for his Disciples secondly for all the Elect Joh. 17.20 I conclude with this the blessed Trinity are alwayes acting in and for the person of a Christian the Sonne he prayes and suffers too the Father he heares the Son and sends him into the world Joh. 3.16 the Father and the Son doe send the Spirit and the work of the Spirit being sent is to dwell with and in the hearts of the Elect the other verse is And hee shall send another Comforter another besides Jesus Christ this particle hee him proves the Spirit to bee a person And hee shall send here is the person of God and the act of God the person of God in the first part And hee shall send meaning the Father the act of God Hee shall send the Comforter that hee may abide with you for ever In the last part of the 16. and in the 17 Verse you may see the person of the Spirit and the action of that person the person of the blessed Spirit I prove by foure words The world seeth him not neither knoweth him but yee know him for hee dwelleth with you Then here is the action of the Spirit in these two expressions to dwell with the Saints to dwell in them too not to dwell with them as a Husband with the Wife but to dwell with them as the spirit with the body so to dwell with them and in them as that they and it should be both one spirit in God The last thing that I shall observe is this our Saviour did take occasion to open and illustrate the glorious comming and working of the Spirit in the Disciples by its being a stranger to the world and the world a stranger to it as if he should say I will out of my free love and grace to you as I have in your natures dyed for you to redeem you send the Spirit to reveale the excellency of my Death Person and Resurrection to you by that spirit that the world cannot receive the world hath no heart nor minde to receive him our Saviour gives two Reasons for this first Because it sees him not secondly it knows him not Now see what an excellent and glorious thing it is for to see and know the Spirit of Jesus Christ and this I have spoken concerning the first Attribute the power of God which the world knew not nor saw not and why because it was not with them and in them I shall now be briefe in speaking of the rest of Gods Attributes having already discovered them all in this The second Attribute that I shall speak of is the Wisdome of God 1 Cor. 1.24 this is that by which also God doth all things Prov. 3.19 20. The Lord by Wisdome hath founded the Earth by understanding hath hee ostablished the Heavens By his knowledge the depths are broken up and the clouds drop down the dew The Wisdome of God is absolutely and essentially God Job 11.7 8. Chap. 12.16 Chap. 23.6 Chap. 25.11 12 13 14. Chap. 28.12 13 14. here is in these Scriptures a glorious description of the Wisdome of God and when you read these consider of the infinite glory of your Saviours person Chap. 32.8 Chap. 37.16 Chap. 38.36 37. The third Attribute is the Mercy of God Psal 100. Psal 103.1 2 3 4 5 11 12 17. Ephes 1.3 Rom. 9.15 Chap. 4.16 Ephes 3.18 19. Gal. 3.13 Rom. 8.28 32 33 34 35. From this observe these things first there is a greater manifestation of the Wisdome and Power of God in the Mercy that he shews to man through Jesus Christ then there is in the creation of all creatures Secondly the eternall love and mercy of God in the Lord Jesus is the cause of the eternall being and eternall well-being both of Men and Angels 1 Tim. 5.21 1 Joh. 4.16 17. The immortall invisible and incomprehensible glory and blessednesse of both is conceived in and brought forth out of the wombe of the free grace and mercy of God the free grace and mercy of God is the light of his countenance lifted up upon the person of a Christian in the person of our Lord Jesus Psal 4.6 The free grace and mercy of God consider of it as it is in it self is the Majesty and essentiall glory of the Lord Jesus the Majesty and essentiall glory of Jesus Christ is absolutely and essentially God Rom. 11.32 33. Joh. 15.13 1 Joh. 1.3 Rom. 8.16 17.18 Joh. 17.21.22 23 24. Mal. 3.2 3 4. The fourth Attribute is the Justice or Righteousnesse of God Psal 145.17 Isai 6.3 Psal 5.4 5. Job 34.10 11 12 23. Mal. 4.1 Isai 53.6 Rom. 3.23 24 25 26. Consider of the Righteousnesse of God in two respects in Christ and in men from hence I draw these conclusions first all that unexpressible wrath and misery which God laid upon Jesus Christ for the sins of the world was an unspeakable glorious manifestation of Gods Justice and Righteoussnesse Secondly the everlasting death and perpetuall misery of the whole world is another excellent discovery of Gods Justice and Righteousnesse Psal 51.4 the Justice and Righteousnesse of God is the nature and being of him for God is an Infinite being of divine holinesse the nature and beeing of God is absolutely and essentially God Heb. 12.29 The fifth Attribute is the presence of God Jer. 23.23 24. Psal 139.7 8 9. before I speak of the presence of God here are these questions that will arise first what difference is there between the presence of God and the nature of God Secondly whether Gods presence is where his essence is not Now for Answer to the first Consider of the presence of God in a twofold respect first there is the presence of God secondly his Omne-presence First consider of the presence of God now to open this I shall take these Scriptures Joh. 14.25 the second Scripture is this our Saviour saith That wheresoever two or three are met together in my name there will I bee in the middest among them Jer. 23.23 Am I a God at hand saith the Lord and not a God afarre off Psal 139.10 Psal 104. There is the presence of God and the speciall presence from these Scriptures I draw thus much first every creature doth injoy the presence of God I say injoy that is the joy and glory of every creature is the presence of God with and in that creature I mean all but them that are in torment take it thus whatsoever any
by all Creatures now God in his Essence and Attributes in his person and in his Workes in Reference to himselfe is one and the same God is Eternall Joh. 8.58 1 Tim. 1.17 Psal 90.2 I shall now give you a discription of perfection as it is in it selfe Gods perfection is his Eternity he is Immortall without beginning and without end who is the beginning and the end there is nothing but had a beginning but God nothing is so Eternall as God Angels are Eternall the spirits and bodies of men Eternall Jud. 2 Pet. 2.4 Job 4.18 Matt. 24 31. 1 Cor. 15.52 But they had a beginning Gen. 1. the Administration of the old Covenant is said to be Eternall Gen. 17. That is it should be untill it was abolished Heb. 8.6.7 2 Cor. 3.11 God is unchangeable Mal. 3.6 James 1.17 Psal 102.26.27 Titus 1.2 Angels are made unchangeable so are all Creatures that shall continue but nothing is so unchangeable as God who in severall appearances and by the changes and continuall alteration that he makes in all creatures in this world yet hee himselfe is unmoveable and unchangeable without any shadow of turning it is said in many Scriptures That if the people will repent God will repent him of the evil that he thought to do unto them but if they will not hee will repent him of the good that he thought to doe to them Jon. 3.10 Deut. 11.27 Isa 1.19 20. Mal. 3.10 Answer God spake to them after the manner of men and his businesse with them in this dark obscure appearance under the Law was not very high and glorious and in this respect the case was such betwixt him and man as that hee was altogether upon such termes with them under the old Covenant of works that whatsoever they got they should have if they would have outward and inward blessings they must deserve them and that they could never do and so never obtain them now these were the thoughts of God to that people under that Covenant and in that appearance all must bee considered that if they would work and obey they should eate the good of the Land Esa 1. if they would not hee would destroy them It is true they could doe nothing without his power but once hee gave them power to do all things whatsoever hee should command of them but they lost it and God was not bound to restore it againe neither was he bound to take away that Law of Commandements which before hee gave unto them when they had power to fulfill it What would man have been after his fall if God had in all respects left him to himself if hee had left him Lawlesse hee would have been like a wilde beast making further havock of himselfe and all things hee was not able to subsist of himself nor to winde and turn all things in the world but must presently sinke and perish now man had a great desire to live though hee and all his posterity were to dye at last then to have dyed presently out of hand Adam thought to hide himself from God now if God did any thing for him it was out of love meerly for his names sake man could not challenge any thing at the hands of God now whilest man and all his posterity was under this cloud of darknesse God himselfe found out a way of deliverance O man what canst thou say for thy self or what canst thou charge the Almighty with I doe hear many objections raised up by many spirits if my matter did tend towards it I should bee more at large concerning it O Antichrist what haste thou to say against God my bunnesse is with thee will the Almighty delude and harden thee and then will hee condemne thee for thy being so Is this the highest objection that thou canst raise against the truth and people of God God must needs bee just and righteous in thy way or else not at all let God bee true and every man a lyer I shall Answer to and discover most of thy conclusions in thy description of God thou dost let thy tongue and heart run forth to any thing I have and shall speak to all that which thy heart hath imagined and thy tongue expressed that is worth the speaking to I have already and shall to the end of my book principally direct all my discourse concerning God and in this I have and shall comprehend all that I have to speak against and all that I have to contend for First of all all things whatsoever is not God in his essence Bright Starr That the creatures are fully to be reduced to the Creator and consequently as whatsoever is in the beam and heat so considered is no other then Sun and fire it self so is there nothing in the creature which is not the Creator himself pag. 77. of all creatures none are so glorious as Saints and Angels which are elected and that for these reasons First the life of Christ and a Christian is both one and the same spirit 1 Cor. 6.17 hee that is joyned unto the Lord is one spirit Againe the life of Christ and a Christian is both one and the same God Joh. 17.22 whatsoever is absolutely pure and divine is God but the life of a Christian is absolutely the pure divine glory of the Lord Jesus therefore that life is God 2 Pet. 1.4 Secondly the essence is all in all and will bee so for ever but the nature of God in a Christian is not all in all therefore it is not God Thirdly the essence is the first cause of all things a Christian cannot bee the cause and effect too therefore not God that is not God in his essence but God in his appearance God in electing a Saint and converting him is not in one and the same appearance in reference to the creature in electing there is but one infinite appearance of God to himself and all things that are ordained to bee God sees them in that one appearance or in himself as really as hee doth now they are God sees all things at once and all things at once are one eternall act of God and every thing in this respect is from Eternity God decreed all things before any thing had a beeing before any creature did appeare to any creature then was God all Secondly God was not all from Eternity any other way then hee is now for if God were all things from Eternity so he is now hee is not lesse then hee was neither is hee more all the glory that hee hath given to all creatures is no decreasing of his glory God is all things misapprehend mee not I pray you that is hee is all the divine sweetnesse that is in all creatures the devill as a creature is good but God is not the nature or beeing of any creature but a Christian and hee is not his nature neither in reference to his corruption and creation but in reference to his Regeneration Thirdly God is in
that the same light that is here is also every where one and the same in all places for life is one in all Creatures Answer I grant that the Sunne is one and the same in all the world but not in every respect it is the same in its essence unchangeable without increasing or decreasing but it is not the same in its appearance the Sunne at one and the same time may be in its beames waterish in some places in other places it may be glorious God is the same God in all Creatures that he is in himselfe that God that is in the Creature is the same who is one light and glory and is essentiall but he is not the same in his appearance for then every particular appearance would be an essence and so there would be many essences and Gods God is the same in all Creatures that he is in himselfe for substance in many respects not in degree I doe not meane that the substance which every Creature is made of is the nature or essence of God yet we cannot exclude God from any Creature you cannot see any Creature but you may see God there neither can he be Included in all Creatures hee is all things yet hee is above all things and is not the beeing or nature of any thing Secondly God is not namelesse as some affirme or so invisible as not to be known or manifested first of all No man hath seen God at any time Joh. 1. Whom never man saw nor can see 1 Tim. 6.16 Yea but Jesus Christ hath revealed him Joh. 1.18 1 Joh. 1.1 2. That that wee have seen declare wee unto you Joh. 14. Philip Hee that hath seen mee hath seen the Father how sayest thou then shew us the Father Vers 9. The Word was made flesh and dwelt amongst us and wee saw the glory thereof Joh. 1.14 Thou shalt call his name Immanuel which by interpretation is God with us Matth. 1.23 Esa 7.14 Againe secondly God is such a good as that it is impossible that hee should bee made better my Righteousnesse extendeth not unto thee hee that is wise is wise for himselfe and a man hath the profit of his own labours this doth deny God to bee infinite I speak as to wise men judge yee what I say and what Antichrist saith and see what sense there is in their description of God Thirdly God is all but God is not the universall frame and inclination of every creature God is all the divine sweetnesse that is in them God is all things and in all things as all things were conceived in the wombe of his eternall Counsell God is not the nature of any thing but of a Christian and not his nature neither as I said before in reference to the old Adam but the new and indeed that is not so properly a Christians as it is Gods the nature was before as good and it is no better when it is in all creatures and Angels but not good to them so as to bee a good actually within them yet good to them in reference to Eternity I say againe that God is not the frame and inclination of any creature God is not the frame of the devill nor the frame of mans heart Remember the distinction all that is divine and heavenly in all creatures that God is and so hee hath been from everlasting the life and goodnesse of all creatures that hee had ordained to bee created in time Fourthly God was not every creatures goodnesse from Eternity in a respect to the creatures particular beeing as it is now neither was the creature good to God through his goodnesse from all eternity in every respect as it is now for God in his decree did not see things confusedly nor in a shadow nor out of a divine order God did never look upon things that were not neither did hee look upon things that were ever to bee more then they are hee did not look upon the world and all things from Eternity as hee doth now yet hee sees nor knows no more now then hee saw and knew from Eternity the understanding of God is infinite Job 14.12 13. Esa 40.13 14. Rom. 11.34 35. Thou art the same and thy yeers shall not faile Heb. 1.13 Hee saw all things then as perfectly before they were as hee doth now now they have a beeing for hee cannot increase in knowledge power or wisdome he cannot doe that now which hath not been in his thoughts from Eternity Fifthly the essence is not moveable nor active according to the motion or after the manner of men to begin now and anon to have done so much and to morrow to end but when God begins all things hee ends them too God in all his works and Counsels is the beginning and the end Rev. 1.8 Chap. 22.13 Esa 41.4 Chap. 44.6 if God should act according to men judge what will follow let us a little weigh and consider the businesse First if man could begin and end a work at once hee in that work would not bee man but God but this hee cannot doe for want of power we must not think that because all things are at once one act of God from Eternity that therefore God ever did or can doe any thing confusedly but by such infinite wisdome that is above the knowledge and apprehension of all things both in heaven and Earth in respect of God nothing had a beginning to us all things have their reall beginnings and endings yet God doth begin a work and end it in reference to it self really but to God all things are eternall when an Artist would make a curious work that was never made before hee can work it with his hands to make it visible and fit for use hee must first contrive it in his minde it must be made there and then according to that inward platforme hee guides his hand and instrument now in some respect it is so with God not in all The Workes of God are first in his minde before hee begin any thing to make it visible either to it self or to any creature whatsoever and then according to that eternall principle of infinite and divine wisdome within him hee orders and doth all things Now the first difference is this Arts and curious works doe come into the minde of man that was never there before for that is it that increaseth his glory amongst men but with God it is otherwise for in the beginning of the creation a worke that neither men nor Angels had a hand in nothing came into the minde of God that was not there from Eternity either in the beginning in the Progresse or end thereof The second difference is this God by doing of all things did not inrich himself in wisdome power â—r glory not in the least measure but did all things for the manifestation of the same unto those whom hee had ordained to know it either for their salvation or damnation but with man it is otherwise for
Whatsoever the devill is that is his essence but the power of the devill in one or many respects in one person or in a thousand is not whatsoever the devill is therefore one appearance of the devill is not the essence of him and then go to another no he can and is by his power in all hearts at once where Jesus Christ in the spirit is not yet we must conceive that every person hath an evill or a good Angell waiting upon him yet there is no Angell in darknesse but doth that work which hee is the chiefe and principall agent in I doe not say that the person of the devill is at once in all hearts that is so great that one nor all hearts in his kingdome cannot comprehend but the devill is every where by his power by his temptations by his servants and evill instruments which doe obey his will now the power of the devill in one or in many respects is not the person of the devill that is t is not his essence or beeing but an appearance of his beeing and thus much for the first Reason The second is this all sin flowes from the devill therefore wheresoever that is there hee is a corrupted fountain doth send forth corrupted streames now wheresoever the stream is there the Fountain is the Fountain is there in part and in appearance but not in essence now were it not for this the stream would cease to bee or if the Fountain in some respects were not there it could not bee wheresoever the fire is there heart is for that is its nature and property and wheresoever the heat is there the fire is take away the fire and the heat ceases to bee now the fire is not where the heat is in its being but in part and in appearance wheresoever the devill is there sin must needs bee unlesse hee could cease from action so wheresoever any evill is there the devill is in one respect or other take away the devill and sin ceases to bee if the devill could leave tempting deluding and blinding the eyes and hearts of men men would then leave sinning Mr. Perkins saith that wheresoever Ignorance reignes there reignes sin and wheresoever sin reignes there the devill rules now it is impossible for the devill to rule where he is not it is unpossible but that sin should bee where the devill is 10. The devill is not onely the fountain of all corruption in all hearts but is in his self a particular power and spirituall wickednesse that is though hee is so great in being yet hee is a particular being and though his nature doth comprehend such an Ocean of filthinesse yet is all this filthinesse the devils own and not anothers this great power I doe not say the corruption thereof is God in its originall for when God first created this being it had not this name the name devill nor the nature neither the devill was a good Angell and was glorious and happy for the time that hee continued in that estate wherein he was first created but hee together with his Angels kept not their first standing 2 Pet. 2. and so were cast down into hell to be kept unto damnation Jude 6. This power is God in two respect first consider it in its first originall secondly it is God in his appearance For hee hath therefore created him that by him he might manifest his power and discover the greatnesse of his own Majesty unto all creatures There be some affirm that wheresoever Gods power is there also his essence is for his power is his essence Againe others say that the devill is the aire from this Scripture Ephes 22 and the breath that is in mans body hee proves the latter by the former if the devill bee the aire saith he man doth breathe in and breathe out the aire and in this respect hee doth breathe in and breathe out the devill these juggling counterfeits by these expressions doe deny the comming of Christ in the flesh I shall ground this upon this Scripture 1 Joh. 3.8 for this purpose was made manifest that of God that hee might lose the works of the devill the proposition is this The end of God manifest in the flesh was to loose the works of the devill I shall bring one Scripture to shew what is here meant by loosing the works of the devill Heb. 2.14 that that is here called loosing the works of the devill is there called the destruction of the devill it is not as the Familists would have it when they speak of self-denyall that God must bee all and the creature nothing that the created forme nature or substance of the devill was destroyed in respect of being or subsisting for they hold that all created things must perish and come to nothing that God may be all now if the devill bee thus destroyed then is not Christ come in the flesh and if Christ bee not come in the flesh then his death is made void for hee cannot suffer that never had a beeing and the Resurrection Ascention Intercession and comming of Christ to judgement must needs be nothing but a meere phantasie and imagination and if this be so then nothing shall remain but the God-head and if nothing shall continue but God then there is but one spirit in the world and if there bee but one spirit in the world then all things must needs be the act of God and if all things bee the act of God then the highest perfection that ever man shall injoy hee shall injoy in this life My Argument to prove that he that denies this that the devill hath a beeing denies the comming of Christ in the flesh is this whosoever denies the work that Jesus Christ came to doe denies Christ himself but to say that Christ came to destroy the beeing and substance of the devill a work which hee came not to doe is to deny the comming of Christ in the flesh I shall give one instance to prove this hee that denies that to bee God which in truth is God he denies the beeing of God himself but he that holds that there is but one spirit or life in all creatures which is the true God besides which there is no other hee affirmes God to be that which in truth he is not Therefore he denies the beeing of God himself so he that affirmes that to be the work of Christ which in truth is not he denies the comming and beeing of Christ himselfe but he that saith that the end of Christ by his comming was to destroy the very beeing of the devill he affirmes that Christ came to do that work which he hath not done nor never will doe therefore thus to speak is to deny the comming of Christ Objection What is meant by these words Destroy him that had the power of death that is the devill Answer To destroy him is not meant to destroy the devill in his beeing but the devill in his enterprizes Christ by his
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
cannot be changed into a lye but men with-hold it and mixe their own minde and reason with it so that whereas it was truth in the first it s now false in the last for a man to say that Jesus Christ is come in the flesh and to speake it to an Antichristian Familisticall end that he may by degrees allure and deceive and so by speaking one truth put of a hundred heresies now judge what truth this can be just as the Devill did to Christ Matt. 4. Who did seeme to ground all upon a principle of truth but to this end that hee might overthrow him in the worke of Redemption Againe you say that he that is it and knoweth it meaning God cannot speake it but if any desire to know it let him expect untill he be the thing now do but observe the contradictions that I draw forth from your owne principles if the spirit of man be God according to your many affirmations then what sense or Reason is there in this expression should God expect to be that which he is from Eternity but I le go another way to worke with you You seem to hold forth thus much by this expression first That there is a condition wherein man is and may be in which he is not God Secondly Hee not being God in this estate but having a desire to know God hee must expect untill he himself be that God that hee desires to know now it is manifested plainly that you say one thing now and another anon and doe not well know what to say for it being a confused Religion that you plead for I know no other way that you can have to plead for it but in a way of confusion It is impossible for you and altogether against all reason both humane and divine to goe about to maintaine order by that that is confused and out of order if you will but hearken to reason I have by the light thereof sufficiently proved and discovered the falshood and impossibility of maintaining that opinion that you plead for to be a truth and of God is it not impossible for any man though never so great and mighty in carnall wisdome and Phylosophicall understanding to maintain a truth by a meer lye to hold up a divine substance by a meer shadow Again If man be not God as in truth he is not not in these respects that we have spoken of then shall hee never bee God for it cannot stand with the nature of any thing in God to be and yet not to bee thou doest to the understanding of the weakest capacity plainly in all thy conclusions deny the very beeing of God for I reason much with you under the consideration of Atheisme if there be any God at all which you will not deny then is it not possible that ever he should bee such a being as you describe him to be you acknowledge nothing perfectly neither God man nor devill but with a compounded mixture of all together deny Scripture both with heart and tongue and yet seemingly for feare to allure for profit fashion and custome draw all things from the Word and would make that a cloak for all your heresie corruption and outward filthinesse and because the trueth of God can never be turned into a lye God in his infinite and glorious being overcome by the devillish oppositions powers and blasphemies of the devill and antichrist who would faine drive all to this to cause men to wonder at them follow them and acknowledge no other God Christ and Scripture than themselves and those words that doe proceed out of their mouthes Now because the truth doth vindicate it selfe from all such devillish interpretations by inabling the Saints of the most high God to goe forth in the power of the spirit and to put to silence These seeming Angelicall subtle beasts that would by their inchantments draw the whole world a wandering after them therefore they blaspheme These are such as speak evill of those things which they know not they would that all men should know that none knows God but they and under this notion of their knowledge of God they cease not continually to breathe our evills and blasphemies against him whom in truth they never saw and whatsoever they know by nature as beasts which are without such a light of Reason now in all those things which formerly they have known by the light of grace and all things that they now know by the light of Reason in all these for want of a true and powerfull principle of grace to overcome and master their own proud self-conceited imaginations of God and of all things I say that in all this they are most abominably corrupted and defiled confused and so confounded that their own words will and are already come in as sufficient witnesses to judge and condemne them Jude 10.12 13. Then is the love of a Christian made manifest when he doth feast his brethren with all those sweet and glorious things that he hath received from God but these men are clouds in such feasts of charity who with one high elevated word or expression of God will according to their power turn all joy into sorrow and all light into such a mysticall darknesse that though it be so yet knowing men shall be so deceived that they shall take it to be the highest light and glory of all these are they that feast with you without all feare feeding themselves for when wee aske them why they are so merry and joviall they will answer that none have such a right to all things as they have and whatsoever they doe they doe it without feare either to God or men there being no account to be given to God they themselves being God for one while they say that the spirit and life of all men are God at another time they will say that if any desire to know God let him expect and so indeed hee may expect long enough before he be what they themselves say they are These men doe preach and pray feast laugh and talk without feare of hell sin death or damnation for there is nothing that shall remain to eternity but the God-head that is in all creatures they doe feed themselves in two respects First They feed their bellies Secondly they feed their fancies too and they have many mens persons in admiration because of these two advantages Againe In pag. 52. line 6. Hee saith That perfect God and perfect man are one how can this bed why thus Man cannot be perfect unlesse he be God and God is not perfect without man so that perfect God and perfect man are one perfect God what sense is there in all this and what other conclusion can be drawn from these words for saith he when man doth yeeld and give place to God that then God himself there is man and doe and leave undone whatsoever hee will Wherein observe that God cannot be man untill man give place to God