Lord Jesus Rom. 8.26 Col. 1.20 Joh. 14.2 3. and 17.19 and 14.16 Heb. 9.24 the conclusion Jesus Christ ascended up to heaven that he might send the Spirit and when that had finished its work on earth that he might again descend at the last day for the salvation and damnation of the whole world in the appearance of the power and glory of his Father Hebr. 9.28 1 Pet. 3.18 Mat. 28.38 Act. 1.11 I know and do expect nothing from the hands of many but that many reproaches mockings and slanders shall continually fall upon me from them I desire not to speak out of malice or envie to any person whatsoever I appeal to him that knows all hearts The thing that I plead for is for the truth against the opinion of Antichrist CHAP. VII Mysticall Antichrist described and confuted in his sixth Errour proving that the Ordinances of God are absolutely usefull to all Christians whatsoever whilest they have a being in this world they being the worship and service of God commanded and observed both by Christ and his Apostles FIrst the Saints in their highest estate of strength and glory whilest they have had a being in this world have ever lived in the use of all Gods Ordinances I shall give you these Scriptures and these three instances to prove it First the Son of God himself made it his continuall practise to walk in the use of his Fathers ordinances I will name three of them The Ordinance of Preaching Baptisme and Prayer First our Saviour did walk in the use of the ordinances of Baptisme Matth. 3.17 Secondly he commanded his disciples both to Preach and practise it too as he had done before them Mark 16.16 which commandment they constantly obeyed Act. 2.38 So as that no persecution whatsoever could take them off from it Matth. 10.22 Act. 20.23 24. Secondly the ordinance of Preaching the Gospel was the act and work of our Lord Jesus from the wombe to the grave either in his own person or in the person of another Luke 1.15 Matth. 11.4 5. Isa 61.1 The ordinance of Baptisme is necessary and ought to be practised so it be in a Gospel way to a Gospel end by a Gospel Administratour Act. 8.31.38 39. 1 Cor. 1.14 But the ordinance of Preaching is of absolute necessitie and a work that God hath carried on in all ages to the converting and increasing of his Church and people Baptisme and other ordinances are subordinate to this this is the highest and greatest of all 1 Cor. 1.6 Jam. 5.20 Act. 13.2 Rom. 1.1 Others are questionable and disputable men know not hardly who is in the right whether for Infants or beleevers or for neither as they are instituted But concerning the other God hath raised up famous Instruments of his glory even of both parties by preaching the Gospel which none can deny 1 Cor. 1.17 St. Paul saith that the chiefest businesse which he had to do and for which principally he received a commission for was not to baptise but to preach the Gospel See Pauls exhortation to Timothy Epistle 1.4.13 Last of all the ordinance of Prayer was the continuall practise of our Saviour Joh. 17. and 11.41 42. and of all the Apostles too Act. 2.42 Now I appeal to all Saints whether the highest and sweetest communion that ever they have been made capable of in this world hath not been injoyed by and in the use of these two ordinances in the preaching of the Gospel and in spirituall Prayer and Meditation Again the ordinances of God is the worship and service of God Joh. 4.23 Act. 2.42.46 47. in and by which they have fellowship and communion with God Now if a man ought to live above the ordinances according to the expressions and continuall practises of those who are deified and immutable then a man ought to live in fellowship and communion with God without worshipping acknowledging or serving of him So then according to this darknesse and light are both in one by being one light is darknesse and darknesse is light that is sin is in grace and grace is sin the holinesse and purity of the most holy and blessed Spirit is the unholinesse blasphemy and abominable filthinesse of the devil and man and the abominable filthinesse of men and devils is the act of the holy Spirit of God yea it is the divine and immortall glory of this Spirit and the Lord Jesus O horrible blasphemy that ever any should presume to say that all the motions and actions of all spirits whatsoever are the motions and cut-goings of the blessed God This is a truth that the motions and actings of the Spirit is the divine and immortall glory of God in the spirits both of Saints and Angels Joh. 15.8 Secondly see the non-sence and contradiction of this if the life and spirit of man and all creatures be God in his essence then all creatures in all conditions whatsoever stand in need of nothing I prove it by this argument Wheresoever the essentiall power and glory of God is there is such a perfect fulnesse so that there can be nothing wanting 1 Joh. 16. Chap. 14 8. Psal 4. Act. 17.25 But the life and spirit of man and all creatures is God in his essentiall power and glory Ergo there can be no want of any thing in any or in all creatures Now all ordinances must needs be uselesse and to no purposes a man must preach and pray with the understanding or else he doth act like a fool Now the understanding of man is the soul of man and the foul or spirit of man is a purer understanding and this is one with truth and this truth is essentially God The result of all this is this that the soul of man is God Now if the essence of the soul be the understanding one with truth essentially God then man stands in need of the use of no ordinance he is now past learning or rather past grace he is not an Infant now he stands not in need of milk what need a man regard the beam that is in the Sun to what purpose should a man run after the streame who is the fountain Now if the understanding or spirit of man be essentially truth as God is then man hath all things and can do all things and neither preaching hearing nor praying can adde any thing to him that is perfect who hath all things and is in want of nothing Act. 17.25 Now if the spirit of man be God as they often affirm then he must absolutely without all controversie See the book intituled Theologa Germanica pag. 37. have the fulnesse of the Godhead with him but I think that none will openly say this nor answer to this and all that they have or can say in preaching private disputing or writing is nothing else but cunning Sophistery devillish Philosophie being nothing but a proud selfish vain imagination Last of all a man ought to live above the ordinances in many respects in the lawfull
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
mans or an Angels power from him and what is he Againe Fourthly It is impossible that ever God in his power should be spoyled by the crosse of our Lord Jesus Col. 2.15 and hath spoyled principalities and powers and hath made a shew of them openly and hath triumphed over them in the same crosse Fifthly God had ordained and created these invisible powers for this one maine end that Christ in his crosse might spoyle and triumph over them for the Everlasting glory and exaltation of his owne name The seede of the woman shall breake the Serpents head Gen. When hath ever any Army bin so exalted in glory as at that time when they can by one thousand bring into subjection and to confusion many thousands This is the unspeakeable glory of the Lord Jesus that he can bring forth from under a poore low appearance on the crosse such a mighty and Infinite power and glory so as to spoyle to pull downe and lay in the dust all the glory of this world thus much for a certaine truth is clearely held forth in the Word Againe Sixthly The spirit of a man hath many faculties that goes to the making up of a compleat spirit and these had a beginning and were Created and so were all powers both in Heaven and Earth for by him were all things created which are in Heaven and which are in Earth things visible and invisible whether they be Thrones or Dominions or Principalites or Powers all things were created by him and for him Col. 1.16 I could give you a large Description of the will of a man what an irresistable power it is untill that power that made it doe or is pleased to perswade and allure it there is no compelling of it will that is forced is not will so also the thoughts of a man how can hee with his thoughts soare up and down and incompasse heaven and earth and bring home tydings of that which the tongue is never able to expresse nor indeed the whole heart able to conceive of or comprehend the devill as I said before of all creatures is the greatest power that is in this world but a Christian in the spirit of the Lord Jesus is a power above the devill in a greater measure then the devill is in power above all creatures Rom. 8.37 38. Hee onely is able to trample upon the devill James 4.7 And by Faith to overcome this world 1 Job 5.4 A Christian in power is next unto Christ the devill is next unto a Christian Antichrist in power is next unto the devill and a naturall man next unto Antichrist so a man in his affections is very strong and mighty who is it or what is it that can take off the minde of a man from that which he hath affection to all the powers that are in the soule are never in a Joynteâ— Harmony nor are ever knit in a stronger union then when they are upon one thing met together in a band of love What is that that makes a man a monster in nature but because his limbes and joynts are not according to the course of nature what is the cause why some men are foolish and altogether void of Reason but because their spirits are not according to that common frame which usually the generation of the Sons of men are in the continuall action of mans heart is to live and move in the devill to have his heart so set upon himself and the things of this world that all created powers in Heaven and Earth are not able to take it off 1 Joh. 2.15 Ephes 2.2 what is that that makes men to bee so resolute so positive and wilfull in all Heresies Opinions Disputations and Works whatsoever but because that these three principall powers in their spirits are deluded and captivated by the god of this world Lastly The life and spirit of man is not the winde in the Aire nor the breath that is in mans body Objection The spirit is a reasonable creature Answer The winde is reasonable in reference to the creation but in comparison of man it is not Man is falne down into everlasting misery and raised up again into everlasting glory doth the winde know or understand this Again The breath onely is not the spirit for the same reason that I said before Secondly The breath is visible and may bee seen but the spirit is invisible and cannot be seen therefore it cannot be the spirit Thirdly The breath that is in man and the breath of a beast are both one under some considerations first they are both one in their originall Secondly They are both one in motion and visible appearance Lastly They are both one in their end consider this first how God hath united himselfe to all his works by which they come to be and to subsist in their beeing Secondly Consider how God hath united one work to another yet notwithstanding this union they remain severall and distinct in their beeings natures motions and possessions the beeing of a Beast is not the beeing of man the nature of a beast is not the nature of Man the motion of a Beast is not the motion of Man that which a beast hath possession of that is not nor cannot be the inward internall eternall possessions of men a Beast knows his own kinde from a man this is not mans motion nor the motion of breath therefore that cannot be the spirit Thus much for a Description of God of Angels and men CHAP. XIV A Description of the sin against the holy Spirit THe sin against the Holy Spirit is this when a man is inlightened and tasted of the heavenly gift and of the good Word of God and is partakers of the Holy Spirit in such a measure as not to be intangled or polluted with the world when a man out of that light and knowledge which hee hath of God doth make a large acknowledgement of the Lord Jesus a man that doth delight to know God in Jesus Christ and doth seek him daily for such a man to fall away thus he doth commit that sin which shall never bee forgiven neither shall there ever be any mercy for that man in this world or that to come the sins I shall summe up in these severall expressions When a man shall make use of all that light knowledge and strength which formerly hee hath received in a willfull way to this end that now by all this he doth deny the comming of Jesus Christ in the flesh for a man that hath known Christ by the light of the spirit and hath received a taste of the goodnesse of God for such a man with a good will and delight purposely against his conscience against the strivings and motions of the spirit out of a hatred and malice against him and his members for such a man to deny Christ in his comming to undervalue him to laugh and make a scorn or jeer of the spirit in all that it saith in the Scriptures
this Take these three directions or rules in reading first a 〈…〉 Philips expression to the Euauch of Ethiopia read but labour according to thy ability to understand what thou readest the second rule is this b 〈…〉 Try and examine every word that I have written and judge to the utmost but c 〈…〉 be sure to judge and trie all things in the spirit the last is this Make triall of all things and judge according to thy d 〈…〉 understanding but doe it in love reade not nor esteeme not of this that I have presented to thy view in respect to its novelty New things doe much delight the phantasies of this age we are too apt to looke upon the things of God with such an eye as we doe upon the things of men love new fashions we should not love things in reference to their newnesse but to their goodnesse My desire is to spend and be spent in discovering truth and falshood for Sions sake and for their sakes whose returne out of Egypt is much longed for many of them being such formerly as were to be beloved and delighted in Now supposing that this Booke may come into many of your hands whose spirits are wrapt up in darknesse by delusion you that thinke that there is no other God Christ heaven life or religion then that that you dispute for give me leave in my discourse to the Reader to direct a word or two to you and they are these first consider that formerly none have been more forward to exalt and acknowledge the Lord Jesus then you have been I meane a crucified Jesus by preaching disputing praying and suffering but now t is otherwise Give me leave to speake according to men Were you not once as reall for Christ as you are now for Antichrist yea I will be one witnesse what close communion had you with God and how many times have you to the refreshing of many drooping spirits made a large acknowledgement of the manifestations of Gods love and favour to you in Jesus Christ how is it that the Lord Jesus is become such a stranger to you and you such strangers to him whom you have formerly so dearely loved and embraced how often have you in your pleadings for Christ disputed against Antichrist and prophesied that such a one must needs be wherof now you your selves are members can you deny this I pray you in love consider if you be elected without laughing at Christ in the face to scorne But one word or two that from him I have to say to you and that is this How dearely and exceedingly doth Christ love you even now whilst you are a denying his truth and blaspheming his name Are you able to expresse or declare it he is unchangeable Againe consider how much he bath done for you from all eternity by e 〈…〉 .17 â—1 doing of which he will abide with you and in you to all eternity and will worke all delusions corruptions temptations Apostatisings and weaknesses for your everlasting joy and welfare Goe on and continue in your mischievous way of iniquity and darknesse but no further nor longer then what is according to Gods eternall purposes and determinations THE DESCRIPTION And Confutation of mysticall ANTICHRIST the Familists Who in a mystery as God fitteth in the Temple of God shewing himself that he is God CHAP. I. What Christ is unto and in the heart of a Christian. ONe of the greatest troubles that ever befell many of Gods people I appeal to their severall experiences is those fiery darts which the Devil by Antichrist doth continually cast at them and it must needs be a trouble yea a wounding trouble to those that have ever in truth tasted of the goodnesse of God in our Lord Jesus and that for these Reasons First because the trials are fiery Take a flash of fire and cast it suddenly in a mans face in a dark night and it will cause a sudden astonishment to ceaze upon him these Antichristian darts in private meditations are many times cast in the face of a Saint which doth prove worse then a sudden flash of fire in the night causing him to be taken with a deeper amazement in such a manner that he scarce knows either where he is or what he is First he knows not where he is whether in heaven or hell in the light or in darknes Suppose a man were to go a journey for his life in such a way wherein he never was before and in his way lies many crosse wayes so that he knows not which to turn to he must needs be but in a poore condition except he have a person with him to direct him that knows all wayes and a principle in him to understand a direction A Christians way is very difficult and troublesome especially in such a case as this when his desire is to injoy most sweet and constant communion with God which he esteems and values above his life but for the in oyment and continuance of this he knows not which way to take too or persevere in seeing many wayes before him he must needs hang down his head like a bulrush untill he meet with the Spirit of the Lord Jesus that knows all wayes without him and within him also and is both able and willing to give him knowledge and understanding which way to take to when he is at such a stand or in such an amazement as this is although he was never with his dear Saviour so far in his way before Now for thy consolation consider three things First Christ is a Christians guide a Christians comfort a Christians companion First Christ who is a Christians way is a Christians guide also Joh. 14. 18. Chap. 17. 20. Thou canst not have a better guide then Jesus Christ is he knows all mysteries and secrets all the close chelled wayes of Antichrist with all the multitudes and numberlesse numbers of them although they lie never so secretly in the bowels of darknes yet they are all naked and open before him Joh. 21.17 Rom. 9.5 Joh. 1.50 Matth. 12.25 And this must needs be so for these Reasons First Jesus Christ was before all things Joh. 8.58 〈…〉 .17 â—1 Secondly Jesus Christ is above all things Col. 2.9 Joh. 3. 31. Lastly Jesus Christ is the principall Governor and manager of all things 1 Cor. 15.52 Psal 110.1 Hebr. 1.3 Joh. 21.22 If thou hast Christ to be thy guide thou mayest without fear encounter with the whole world David could do more with a sling and a stone then the whole Army of Israel could because God was his guide and did guide the stone also that went out of his hand Though many Antichristian Goliahs come against thee boasting of their strength taking it disdainfully that such a one as thou art should offer to come against them supposing to make but a shrimp of thee and thy imaginary God and Saviour as they call it yet assure thy self thou shalt as certainly
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
confutation I desire to inform you of which are as so many spears thrust thorow the heart of Christ and a Christian the heart of Christ is the Spirit the heart of a Christian is Christ who is this Spirit The method that I shall use is this First I shall set down the errours laying them open and naked to thy view Secondly lay down the truth by which I desire to proceed against them T is true that one of them includes and contains them all and whatsoever else they can devise to write or say Yet for distinction understanding and profit I shall divide this one great mystery into many distinct severall mysterious Doctrines CHAP. II. Antichrist described and confuted in his first Errour which is that there is but one Spirit or life in all things both in heaven and earth and that is absolutely and essentially God and something concerning the coming of Christ in the flâ—sh I Shall lay open this Errour to you thus there is but one Spirit in the world that is there is but one spirit or life internall fire heat or motion in all things whatsoever without exception in God in good Angels as we call them in devils as we term them in all creatures and in all the sons and daughters of men The confutation I do not know any thing to the contrary but that there is and may be seemingly or for want of knowledge some difference amongst them but this I say that he that holds not closely and firmly to this one ground and principle cannot be an absolute able direct but must needs be a neutrall Familist The truth that I shall lay down is this that this expression thesis or doctrine is an erroneous Antichristian blasphemy whatsoever is erroneous is Antichristian whatsoever is Antichristian in this sence concerning the essence or being of God is blasphemy T is treason for any man but the King to say that he is the King t is treason rebellion and blasphemy against God for any man to say that that which is created and finite is the Infinite and Essentiall Godhead I shall prove that to be an undeniable truth which I have to say to you concerning this first Errour both by Scripture and Reasons making it clearly manifest that there are more spirits in the world then one and that the life and being of man and all creatures is not the life and being of God 1 Joh. 4.1 Dearly beloved beleeve not every spirit but try the spirits whether they are of God for many false prophets are gone out into the world Let us solidly and lovingly search out this mystery and see what this spirituall and divine truth will afford us you may plainly see that these words are an exhortation a conclusion and a. Reason all which he delivers with these two loving foregoing expressions Dearly beleved the exhortation lies in these words Beleeve not every spirit but try the spirits whether they be of God the Reason lies in these words For many false prophets are gone out into the world The conclusion is this that there are more spirits in the world then one And it lies in these words spirits and prophets speaking in the plurall number Then there is another implyed and that is this that every spirit is not of God ver 2. and 3. It is impossible that one spirit should act in such a way of opposition or contrariality as these two spirits do which the Apostle gives a description of The good Spirit which is of God is known by this action which is a reall confession and acknowledgement of the coming of Christ in the flesh The other spirit is known by another contrary work viz. to deny this Christ in his coming The last thing that I shall observe from these Scriptures is this What manner of Christ is this that the Apostle here speaks of is it a particular body a perfect man which God created and assumed in the wombe of that Virgin that was for this end ordained and set apart by God from eternity I mean that Virgin which was espoused or affianced to Joseph whose name was Mary or is it a universall Christ as Antichrist cals him that is the flesh and blood of the whole world to which this Scripture with many others is applyed 1 Tim. 3. last Without controversie great is the mystery of godlinesse viz God manifested in the flesh that is God manifest in the flesh of all men which flesh outward form body or orgine See the Bright Starr That it is chiefly remarkable to find Christ in his passion in us that he be considered and beheld as crucified in us pag. 205. li. 4 11. That if we deal with the passion of Christ in himself it must be imaginary but if we look upon it as it is in our selves it is not then to be imagined but beheld just such as we feel in our selver really p 211. l. 17.18 was created by one life good or God which is eternall and this good God or life eternall in creating this man did assume it and by assuming or uniting it to himself Godhead or essence doth make out a discovery and manifestation of himself to himself in and by all creatures whatsoever The first I acknowledge to be the truth and of Christ the second I prove to be false and of Antichrist one Scripture hath dependance upon another like a golden chain break one link and you break all deny one truth and you deny all Compare one spirituall truth with another and that is the onely way by the Spirit to finde out the spirituality of all truth These Scriptures that I am now treating or speaking of are sufficient witnesses to justifie or bear me out in all these inferences or conclusions that I have drawn from them But besides these I shall produce many others to confirm this truth which is so plain that the devil and Antichrist in all their appearances cannot deny I mean in such a manner so as to take away the essence and being of it out of the world I mean a new creation the heart of a true beleever The other Scriptures are these Luke 27.28 so onward to the 55. I pray you read this History in love to the Lord Jesus without any selfish by-respect either to your selves or to any person in this world if any will deny a particular crucified Jesus he must race and blot out all these with many other Scriptures concerning this Isa 7.14 Dan. 7.14.27 Micha 4.7 Isa 30.18 the 41.8 the 54.5 Jer. 31.3.20 Gen. 17.19 Psal 132.11 Luke 1. last Matth. 28.5 6. Joh. 20.19.25.29 1 Cor. 15.3 4 5 6 7 8. Isa 53.5 1 Pet. 2.24 Act. p. 4. Matth. 8.17 Jona 2.1 Matth. 11. from the first to the 6. Isa 61.1 Matth. 3.3 the whole Chapter Isa 40.3 The Lord is pleased to lay this truth upon a sure foundation in all which he doth confirm his word and promise and also discovereth his love and glory for the comfort and
I should deal by a man that had often ventured his life to save mine and to requite his love I should adventure my life unjustly and without cause to take away his The life of a friend ought to be very dear unto me but the truth of God more dearer The Word of God is the life and glory of the Lord Jesus the cause of life in every Christian is the life that is in Jesus Christ because I live saith our Saviour ye shall live also then how grievous and lamentable a thing is it for a man that knows this life to crucifie and make a mock of it the secret thoughts and intents of all hearts are discerned and made manifest by the Word of God Matth. 12.25 Saint Paul saith that the whole Scripture is given by the inspiration of God 2 Tim. 3.16 this is expounded by St. Peter 2 Pet. 1.20 21. where he saith that no prophecie of Scripture is of any private interpretation that is it is not the writings of men consider them as men the Prophets and Apostles that writ the Scriptures did not write down their own private meditations for the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit that is they spake by the inspiration of God by a Spirit that was infallible and could not lie Tit. 1.2 But some may say that though they were infallible in writing yet they were no more then you are for you say that you are infallible also Answ First so far as I cleave close to this truth and do not derogate in the least so far I am infallible Object But how do you know when you write such and such truths that you do not in the least measure adde to nor diminish from the Word of God Ans When I write from such as need no interpretation I am then infallible And that there are such Scriptures I prove 3 Job 16.17.27.31 Hebr. 2.14 1 Joh. 4.1 2 3 4. 1 Pet. 2.20 21 22. so on This is a truth that I write and an infallible one that Jesus Christ is come in the flesh it is Christ that is dead yea or rather that is risen again who fitteth at the right hand of God and maketh request for us Rom. 8. Another is that there is but one God but one eternity and not two Isa 64.4 Again that every man shall be raised up with his own body 1 Cor. 15.38 Matth. 25.32 to receive a reward according to his works Revel 22. That perfection of spirit and body cannot be obtained in this life Rom. 7. 1 Cor. 13.15 2 Tim. 4.7 8. with many others of the like nature Now when I write this and say that I am infallible it is not my word nor another particular infallable truth besides the Scripture but I write the same truth which was written by the inspiration of God I know that I write infallibly because I write the infallible truth and I know the infallible truth by the light of that Word that I write from both in the letter and in the Spirit I know there are many nice curious questions abroad which are not worth the answering because they do not tend to edifying for if a man as St. Paul saith 1 Tim. 1. would give heed to them they would be endlesse and to no purpose but to stir men up to contention and vain jangling Sixthly there is no book whatsoever that is so full of truth and so free from errour and contradiction within it self as this Word of God is although the eye of sence and reason cannot see it Joh. 17.17 1 Cor. 2.13 All the writings of men are subordinate to this and all the truth that is in all creatures did flow from this and is a dependance upon this Now I prove this by these arguments that that is a divine truth cannot contradict itself for then God would be divided and light would be at enmity with it self but the Scripture was written by a divine Spirit and so must needs be a spirituall truth and therefore free from all opposition and errour within it self Secondly that that by one Almighty power causeth all to be holy and spirituall that in it self must needs be so for it is impossible but that the stream should be according to the fountain and every effect according to its originall But the Word of God when it changeth the heart causeth all the parts of it so far as it works to be holy and spirituall therefore in it self it can be no other then according to its workings The Word of God is the originall cause and fountain of all holinesse Joh. 15.3 Ephes 1.13 Col. 1.5 Jam. 1.18 all that infinite holinesse and purity which are in and flow from men and Angels are but as so many streams flowing from this fountain A seventh reason to prove the truth and sufficiency of the Scriptures is this because no word hath inabled poore simple illiterate men to understand the minde of God and to suffer reproaches and persecutions in the defence thereof as this Word of God hath Ephes 6.17 Joh. 17.33 2 Cor. 6.7 He'r 11. whole Chapter The letter onely cannot do it the letter is no help to the Spirit for the Spirit is the same truth that is revealed in the letter and was before it and now is no more then it was for the letter doth not adde to the Spirit but is onely a relation which is absolutely usefull to man and without which nothing can be But the Word in the Spirit is the same truth which will remain when the letter shall be abolished Many times when men could not enjoy the Bible they have been enabled by the powerfull injoyment of the Word in the spirit to suffer in the defence of the Word Last of all they that do deny the Word yet notwithstanding do make the Scriptures to be the ground of all their Sermons and writings now if their Sermons and writings have any truth in them and they draw that truth from the Word then the word must be a truth also for it is as impossible for them to draw a truth from the Word if the Word were not the truth as it is for any man to draw a reall substance from that which is but a meer shadow The mad mans divinity is called the mystery of the History yet he will not acknowledge that to be a truth all his writing will sufficiently prove that there is little of the Word of God to be seen in it being nothing else but a compounded confusion of Logick Philosophy and Astrology altogether which in truth is no better then Familisticall Atheisme and although they father these confused heresies upon the Word yet the Word of God doth remain intirely pure in it self without mixture and so will continue for ever CHAP. VI. Proving the Coming Death Resurrection Ascension and Intersession of our Lord Jesus which is absolutely denyed by all the principall
the dead See the Bright Starr That reall suffering which we taste in our selves presents a far more excellent Image of the passion of Christ then that which hovers in imagination alone and that that we feel inwarâ—ly then thâ—t which is speculated outwardly pag 200. is such a work as cannot be beleeved or apprehended by the eye of sence and reason and indeed this is one main cause why many men do so peremptorily deny the truth of the Gospel and set up their own imaginations in the roome thereof for when they cannot apprehend all things by the light of Reason then they do condemne all things although never so contrary to all Reason The light of Reason that God hath set up in the hearts of men is very usefull necessarie and commendable all the while that it keeps it self within its own compasse and center but when once it begins to make any attempt for the finding out apprehending and discerning of that which is not within its reach it then comes to be lost and destroyed a man by this light cannot discern the things that be of God 1 Cor. 3.14 The light of Reason is the wisdom and glory of this world Isa 29.14 1 Cor. 1.20 and the wisdom and glory of this world is darknesse and foolishnesse with God 1 Cor. 1.19 20. A Familist is in this like unto a Papist who saith that the Popes unwritten verities are of equall value with the Word of God so say they that the outgoings of Reason in them are the outgoings of God in his highest and greatest glory Now the conclusions of their Reason are infallible theologicall and heavenly this is the mystery of Divinity the reall divine substance the true light and the perfect infinite and onely good the Bible is a shadow a confusion and a meer lie and all that ever any man can say from thence and all that which they themselves have said formerly which is contrary to their judgements now this is so also a reall shadow a lie a lowe light and vanity For how is it possible say they that ever there should be any resurrection either of Christ or the dead how is it possible that that blood which was trampled upon and spilt under the feet of the Jews should be by the power of God gathered up again and put into the body of our Saviour A second objection is this How can any man prove the resurrection of the dead when men are so scattered and divided by death sometimes men are drowned and so become food to many hundred of creatures that are in the sea and those are afterward eaten by men and those men consumed by creatures again and so many thousand times over one creature is devoured by another now how is it possible that these men should ever receive the same bodies again that are thus destroyed and consumed These Objections are not worth the answering yet if I should not speak something to them in particular they would say that they were such divine mysteries that we could not tell what to say to them a fool may put forth such a question and cause more trouble to come thereby then seven wise men that can render a reason Now the Resurrection is such a thing as that it cannot be received by any for a truth but such as have the truth therof made manifest in their spirits by the power of that eternall Spirit that raised up the Lord Jesus 1 Cor. 6.14 Now that which I have to say is this O fool that which thou sowest is not quickened except it die and that which thou sowest thou sowest not that body that shall be but bare corn as it falleth of wheat or some other but God giveth it a body at his pleasure to every seed his own body If thou wilt but look upon this world in its creation and generation thou mayest continually in the large book thereof read many excellent stories of the Resurrection is not the world in its creation as wonderful in many respects as it is in its Resurrection Doest thou beleeve that man was made of the dust of the earth consider of the work of God in that respect and what was the dust made of we say of nothing Thou sayest that of nothing can come nothing Then it must needs be of the essence of God for nothing is without beginning but God that I think you will grant Is God such a being as that any thing can be made of him Did God make all things of himself Is the essence compounded the bodies of men and all creatures are Is it possible for the infinite immutable and unmoveable Godhead to be divided but men are divided in their limbes and lives too yea divided in all things in his Spirit and in most of the imployments and out-goings thereof what work is it that the heart of man can undertake to manage in all respects without division how are the spirits of some men set at distance from others by reason of pride malice hatred and envie Do not you yourselves sometimes meet with some kinde of men that are of such a spirit as this is that would be glad to see you stoned murthered and destroyed And would not they themselves if it might be suffered quietly be your executioners Now what is the spirits and bodies of these men made of is it eternall without beginning is it a being of it self and doth it perform all its actions by its own power Is this the true God and is there no other Gods besides it If this Spirit be God then what is that spirit or life that thou hast within thee that is God too so then there is but one God which is one in all creatures Now if life be one and the same in all creatures in this sence that now we speak of then tell me one thing Is not the tree in the root and fruit thereof both one and the same is it possible for a corrupt fountain at one and the same time to send forth sweet waters and bitter Doth not the words and works of a mans heart continually declare the frame thereof Now how comes it to passe if God be one and the same in all spirits that there is such a vaste difference between them if they be all one and the same power good life and glory how then comes in those mightie differences contradictions and direct oppositions that are amongst them if every creature be a branch or an out-going of divine glory then is it not possible that it should in the least measure be contrary to its originall and so there could not be any of that unhumane crueltie that unreasonable oppression those grievous bloudy wars and slaughters that doth produce so many sorrows and cause so many spirits to droop and lie a languishing as do continually this is not the bodies of men for that without the spirit is dead that doth cause and act all this When a mans life is gone all wounds
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
and present with every creature I prove it thus whatsoever it bee that hath any thing of God in it in that and with that God is present but every creature hath something of God in it therefore God must needs bee in and present with all creatures Fourthly every creature is present with and comprehended in the glory of God Gods glory is his infinitenesse if there bee any thing without God or that in this respect is not in God then God cannot bee infinite Act. 17.28 In him wee live move and have our beeing there is not any thing of God observe I pray you in any creature without God unlesse wee will have more Gods then one Fifthly all things are God in his works and severall appearances every work and creature is an appearance and discovery of God for God hath therefore made all creatures that hee might discover himselfe to them and not to discover himselfe to himselfe so then every appearance discovery manifestation or work of God is God the way that I shall take to make good this according to the Word is this every appearance or work of God is God in that appearance the devill is a creature an appearance of God therefore in that notion and respect he is God yea but how there lies the mystery not in every respect for in some respects it is as great a falsehood as in any respect a truth as he is a creature or work of God good in his creation the manifestation of and being ordained for this condition for Gods power as his servant to doe all things Job 1.12 Chap. 40.19 Chron. 2.18.21 Prov. 16.1 according to his eternall counsell for to bring about his end so he is an appearance of God and God is in that appearance now consider that Gods end Gen. 3.4 Rom. 9.22 23. and the devills are not one but two and in this hee is a devill an abominable lyer and the Prince of darknesse yet all this is not absolutely against his will yet God cannot justly according to truth be made to be the authour of sin 1 Cor. 14.33 neither doth hee work it into the devill or into the hearts of men it is horrible blasphemy to speak it the devill is the first founder and father thereof Joh. 8.44 1 Joh. 3.8 Chap. 4.3 The fall of men and Angels was ordained from Eternity and if they had not been ordained for destruction they should never have been destroyed Prov. 16. God hath created all things for himself and the wicked for the day of evill Jude 4. Therefore hee hath mercy on whom hee will and whom hee will hee hardneth At the potter hath power over the clay to make a vessell either for honour or dishonour so hath God power over all creatures to save or condemne according to the good pleasure of his will for the manifestation of his power and justice through his infinite patience and long sufferance upon them which are vessels of wrath and to make his mercy known on them which hee hath prepared unto glory Rom. 9. All things shall bee according to the will of God for nothing can ever bee that is quite contrary to his will consider of Gods will under these two notions First a Secret secondly a revealed will now the revealed will cannot bee against the secret for then the Kingdome of God or God in his will would bee divided which thing can never stand whatsoever God is in his Word the same hee is in himselfe for God doth not discover himselfe to bee one thing in his word and yet is not the same in deed and in truth then the Scriptures were worth nothing being but a meere shadow and a confused History indeed and when a Christian should come to injoy God according to his Word and Promises according to his Oath Seales and evidences of his Spirit he should finde no God at all all Ordinances were then meate for babes for fooles and men voide of understanding O then cleave to the Scripture for if that be not truth then is there no truth at all nor God neither I doe not say that all or every Word that is written there is truth there is some that is not thorow the faults of translators yet God hath bin pleased not to suffer it to be violated or changed in the being of it but hath kept it in their hands from such an extingushing corruption suppose it were possible so to juggell with a wise man as to perswade him that he were an Emperour and he were not yet it were impossible that he should never come into his Right minde againe to know the contrary or some of his generation after him if men should come and tell us that such a booke were the Word and power of God unto Salvation and we should not see the same comming along in it and with it it is not possible that so many wise men should be deceived in the receiving of it but should in one age or another by some meanes or other heare of the contrary Every appearance of God is God not God in his essence but God in his appearance all the beames of the Sunne is the Sunne no man can say it is any thing else and it is a truth that cannot be denyed but how the beame is not the Sunne in its essence but in its appearance for the essentiall body of light is in Heaven The greatest falshood and lye in the World may be a truth in its first Denomination but in the way or manner of proving confirming and inlarging it it may be made to be a lye some men withhold the truth of God in unrighteousnesse if men could but hold to the first principle which is the ground of all Religions and not forsake that in one Respect which they acknowledge in another a Papist would then be a Protestant a Familist would then not be Heriticall but heavenly and so there would be but one Religion in the world Every thing both in Heaven and Earth is one Infinite universall appearance of God and every particular Creature is a particular appearance the Divell is God in one of his greatest appearances namely of his great power Job 41.24.25 a Worme is God also but in a lesser appearance yet God in himselfe is neither lesse nor more buâ—â—â— his discovery God is in every Creature but not Infinitely every particular Creature hath God in it but not the God-head or essence for if God who is Infinite were Infinitely in any one Creature or in all Creatures then he could be no where else and that Creature must needes be equall with God or if his Essence were in all Creatures he would then be limited so you may see the falshood of that Doctrine that the life of the least Creature is Incomprehensible comprehending and containing all things if the essence were in one appearance then all the light and glory of the Sunne would be comprehended in the breadth of your hand Objection But some will say
with the body others say that it shall dye with the body but shall bee raised again at the last day others say that it is God God in his essence as for this last sort I have made it the principall part of my discourse to show the mysterious Antichristian falshood thereof and for the further confutation hereof I shall goe on in this matter concerning the spirit of man I desire to keep close to the rule and I think this to bee the surest way to take to that no man may winde and baffle mee out in what I shall say and then wee shall see the blasphemy of these Doctrines to appeare nakedly to our view consider of and lay to heart what I shall say to you for I think that I shall have many witnesses and testimonies on my side when I have done I shall describe the spirit of man to you by these queries the first Inquiery is this what is this spirit in its self secondly in its action First Answer The spirit of man was created and received a beeing which it had not before by the Word of God Gen. 2.7 Joh. 1.10 Hee was in the world and the world was made by him and the world knew him not the world was not finished before the spirit of man was made for the spirit of man was one of those works that God made in the creation God breathed in man in the face of man the breath of life and man became a living soule 1 Cor. 15.45 The first man was made observe that expression a living soule it had a beginning God had ordained that it should bee Heb. 11.3 But it had not a reall substance and beeing before it was created all things are eternall in reference to the purpose of God but nothing is eternall in reference to it self nothing was really neither in respect of it self as it was in the creation Gods purpose was that it should bee one of his works in the creation Some doe conceive that because it was and in a great measure still is such a great and glorious beeing therefore it must needs be not onely of but the essence or God himself for when God breathed in Adam the breach of life hee then did breathe in himselfe and could breathe in no lesse then himselfe Again secondly we acknowledge it was made by the Power Spirit and Word of God in its creation yea and we acknowledge further that it is not onely by the power of God but of the power and is the power of God wee dare not acknowledge any thing because of our imaginations for they are deceitfull but wee are bold to affirm and contend earnestly for that that God hath revealed unto us by his Word and Spirit 2 Cor. 5.6 1 Cor. 2.22 ver 10. Thirdly It is said by some that if we will prove that the spirit of man is the power of God which indeed we doe here is our warrant it is of God Rom. 9. last Of him are all things Again It is of God once have I said it saith the Psalmist yea twice That power belongs to God it is suck a thing as cannot be attributed to any being so as to God no man can challenge it and say that power in the least measure belongs to me no man hath power of himselfe either to be or not to bee either this or that rich or poore a King or a Begger to live or dye to walk or refrain from walking Rom. 13.1 There is no power but of God now thus farre we can goe and no farther not in a way of truth modesty and safety unlesse we will make our selves of the number of them or compare our selves to them that praise themselves saying that no man can Preach such strange high care divine mysteries as they can He that is baptized with the Holy Ghost knows all things by the same light that God doth but this is not high enough this may be plainly seen within the Scriptures he knows all things as God doth nay a little higher he that doth submit to them to God may be made and called and so bee divine and God This is mysticall Divinity that none can understand but themselves deifyed men therefore they live above the Moon for they live in the Sun but if we will prove what was said before they will disprove us by this that such a God is not worth any thing I am ashamed to expresse the very word whose essence is not where his power is well what I have said wee have proved and will acknowledge but not in every respect for in some respects it is an Antichristian lying blasphemy I le speak but a word it being already sufficiently proved The spirit of man is God and God is the life of man God is all things and all things are God not in his essence but in his appearance First If the spirit of man be God then why is it said that God made it or that man became such a thing God cannot be made he is without beginning blot out that Scripture Secondly If the spirit of man be God then he did know all things sensibly and infinitely and did doe all things and still doth know all secrets both in heaven and earth in grace and in nature O mysticall Antichrist prethee tell me one thing doe not be found to be a lyer in every word dost thou know really and absolutely that thou thy selfe art God and knowest all things as he doth then tell me this what diddest thou doe what was thy imployment and work from all eternity canst thou not tell If thou art God thou canst not forget thy self nor be ignorant of thy self before thou didst appeare in this Organ or visible forme which before was hid within thy self in silence and darknesse But thou wilt answer me with this word that he that is the thing cannot speak it but if any desire to know it let him expect untill hee bee the thing This is a poore come off is not God as infinite in his Word as he is in his minde observe that Againe if thou art God why doest thou not in thy preaching and writing discover unto thy members the secrets of all hearts thou knowest not what I am nowdoing against thee thou knowest not how long thou shalt live nor how soone thou shalt die Againe if thy Spirit be God show me all things in the path of nature canst thou number the Starres and call them all by their names Canst thou number the sands of the sea and count the measure of the Waters to a drop Canst thou cover thy selfe with Darkenesse and make the thicke darkenesse thy Pavillion doth the eyes of all Creatures waite upon thee and dost thou give them their meate in due season it is time to stop If thou canst come forth and answer If not Why dost thou so exalt thy selfe speake against and without measure blaspheme the Almighty The Spirit of man is not the Essence but it is God in