all bound and ingaged to inquire into The being nature and essence of the Almighty God is such that we may quickly and easily be mistaken in our highest and greatest meditations we may think that to be God which in truth is not God and think also that not to be God which in truth is God The true and reall knowledge of God is the foundation of all Christian Religion if a man be not spiritually firm and sound in this one main principle he must needs be sandy in all the true knowledge of God will bring a man to the knowledge of all things Jâ—b 17.3 Chap. 14.7.17 The knowledge of God is that that makes us to imbrace him to love and exalt him above all to worship and obey him in the spirit Joh. 4.24 Suppose the King should give a rich Jewel to a poore childe although it were worth many thousands yet he would not look upon it or esteem of it any more then an ordinarie stone or trifle What is the cause why the men of this world do slight and undervalue the glory and excellency of the Lord Jesus and do exalt and embrace this present evill world and the glory thereof but because they never have seen him nor known him Joh. 8.19 Chap. 15.21.24 The seventh Reason to prove that the life and spirit of all things is not God is this God is above all things but the spirit of man is not above all Ergo the spirit of man is not God Joh. 3.31 Again eightly God is also the Creator preserver and governour of all things both in heaven and earth Gen. 1. Act. 7.49 50. Isa 66.1 Hebr. 1.3 Psal 104. But the spirit of man in the highest respect cannot rule it self neither is it the Creator preserver and governour of all things therefore that spirit is not God Ninthly that that is the Godhead or essence doth all things according to the good pleasure of his will and worketh all after the counsell of the same Act 4.28 Exod. 33.19 Rom. 9.16 Act. 2.23 But it is impossible that ever this should be done by man and blasphemy it is to attribute to him Ergo he is not God This errour is not onely against the Scriptures but also against all Reason both Divine and Humane pull down this pillar and the foundation of this mysterie will quickly fall to the ground this is the first and greatest principle if they forsake this they can hold forth nothing either in preaching disputing or writing but what shall be so confused and intricate that a man shall hardly know where they begin what they speak of or where they will end Thus much for the first Errour The second in order by way of confutation is this CHAP. III. Whether all things are the act of God yea or not Whether every creature in all its actions be acted and ruled by the Spirit of God the truth is acknowledged the errour explicated and confuted I Have included this in the generall in what I have said before I will now speak of it in particular Let us now see wherein this is a truth according to Scriptures and then I 'le set down the contrary Antichristian falshood I intreat you to consider what I shall say without mistaking or misapprehending of me that none may justly say that I go about to call out or confute many Antichrists without me by a greater and a subtiller Antichrist within me The truth is this First God is the supream chief and onely Ruler of all things both in heaven and earth all sorts of creatures whether angels devils or men all creatures all things whatsoever without exception are under his power and heavenly jurisdiction No man Angel or devil can rule and dispose of himself according to his own will and pleasure in any condition work or action whatsoever contrary to Gods eternall will counsell and determination Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps The power by which all men doth turn and winde their hearts and hands to do all things is of God David saith Once have I said it yea twice that power belongs to God And St. Paul saith Rom. 13.1 that there it no power but of God Matth. 28.18 our Saviour saith that all power it mine both in heaven and earth Joh. 17.2 Secondly the way in which man walketh is not in himself but in him that created him Act. 17.28 Every mans being life and motion is in God Secondly there is nothing that can have a being in this world which is absolutely against the will of God if the devil had not been ordained from all eternity for that condition into which he fell then had he never fallen into it 2 Pet. 2.4 Job 4.18 they that were elected could never fall 1 Tim. 6.21 Thirdly there is nothing in the world whatsoever that is absolutely evil under all considerations but in some respects is necessarily good and must needs be the greatest evil in the world is the sins of the world now sin although it be the greatest evil Rom. 7.13 yet in some respects 't is good and absolutely necessarie and must needs be in the world Of him to him and thorow him are all things Rom 11.36 that is in reference to his eternall purpose counsell and determination The devil as a devil is not of God sin in reference to it self is not of God 1 Joh. 2.16 for all that is in this world as the lust of the flesh the lust of the eye and the pride of life is not of the Father but is of this world The sins of the whole world are comprehended under these three aforenamed Joh. 8.38 I speak that which I have seen with my Father ye do that which you have seen with your father Ye are of your father the devil his works ye will do he hath been a murtherer from the beginning and abode not in the truth because there was no truth in him when he speaketh a lie he speaketh of his own for he is a liar and the father thereof verse the 44. Sin is not of the nature of God it is exceeding blasphemy to speak it sin is not of God that is in a respect to it self as it is the will of man and the devil but sin in respect of Gods purpose ordaining it for such an end to manifest and exalt his glory in that respect it is good Now all this is not the act and will of man nor the devil for the will and end of God in ordaining sin in the being of it and the will and end of the devil and of man in acting of sin are not one but directly contrary and in this he is a devil and man a sinner and worthy to be condemned I will give you two or three instances and many Scriptures to prove this Matth. 6.13 Exod. 9.16 Isa 6.9 Joh. 17.12 Rom. 9.33 Matth. 6. How is this a truth that God
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
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
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
thereof when you speak saith our Saviour to his Disciples it is not you that speak but the spirit of your Father that speaketh in you The person of the Lord Christ is the Authour of all Truth and if so then receive this if it bee a truth not for my sake but for your Saviours sake My second Request is this assist mee I pray you against this spirit who would rejoyce in the totall overthrow and confusion of us all Hee that heareth you saith our Saviour to his Disciples heareth mee and hee that heareth mee heareth him that sent mee hee that is an enemy to Christ cannot bee a friend to any of his Members venture life and all for Christ and whatsoever we part with let us never either for fear or favour let goe a particular crucified Jesus of our selves wee can doe nothing but through Christ we can doe all things 2 Cor. 3.5 FINIS The Contents CHAP. I. WHat Christ is unto and in the heart of a Christian The Doctrines and Arguments of the Familists doe prove great troubles and trialls to many Christian p. 1 Jesus Christ will be a Christians guide in the greatest trouble that can befall him p. 2 The Familists are very confident that by the knowledge of Astrologie and the strength of Reason they shall be able to conqueour over the whole World as Goliah made account to conquour over David p. 2. 3 Iesus Christ by guiding a Christian will so comfort him as that though all the Antichristian Familisticall floodgates thorowout the world be let out upon him yet they shall never drowne and destroy that faith and confidence which they have in a particular crucified Iesus p. 3. 4 Iesus Christ will be a Christians companion also although his way may be darkened by Reason of that Familisticall Jesuiticall cloud of darkenesse which may over shadow the face of the whole earth p. 4. 5 CHAP. II. There be seven Antichristian doctrines which are described and confuted in order the first is laid downe in this second Chapter which is this that there is but one spirit or life in all creatures both in Heaven Earth and Hell and that life which is one and the same in all creatures is absolutely and Essentially God p. 6 This Doctrine is proved to be a greevious blasphemous lye by nine Arguments there is no Scripture or Reason either Divine or humane that can be brought in for to justifie the truth thereof p. 7. to the 13 CHAP. III. The second error which they hold that goe by the name of Familists is this that all things whatsoever are the act of God that all creatures Angels and Men are at all times in all workes acted and ruled by the spirit of God p. 13. The truth is laid downe and acknowledged which is this that God is the supreame ordainer and mannager of all things the power is Gods the impudency is the creatures p. 13. 14. and 22 That God is not the actor of all things is proved both by Scripture and Reason but that many workes are acted by men and Devills which cannot be attributed to God but by speaking as high blasphemy as any heart can imagine or tongue expresse p. 15. A description of sinne p. 17. 18. 19. 20 CHAP. IIII. The third error is this that nothing shall remaine to Eternity but shall perish and come to nothing but the Deity that is now the life of all creatures p. 24 That the world shall not continue to Eternity is proved to be a truth by the Scriptures that is not in the same manner of subsisting as it is now that it shall perish and come to nothing and all creatures together with it is disproved for there shall be a new world for the Saints and a time of judgement for those that have not obeyed the Gospell p. 24. 25. 26 CHAP. V. The fourth error is that the Bible is a meere shadow a false History a confused lying Allegorie being of no more Authority than any other booke or the Apocrypha p. 26 The Scriptures are vindicated and proved to be the Word of God by ten Arguments from p. 26. to the 37 CHAP. VI. Which proves the comming Death Resurrection Ascention and Intercesion of our Lord Jesus which is absolutely denyed by all the Principle Doctrines and writings of the Familists p. 37. to the 49 CHAP. VII The Sixth Error is this that all Ordinances are but meat for babes that a man should live above them without the use of them p. 49 CHAP. VIII The Seventh Error is this that perfection in the highest degree both of grace and glorie is to be injoyed in this life before the dissolution of this forme or death of the body p. 53 The Error is divided into two branches the first part of it is in this Chapter overthrowne by ten Arguments proved by Scripture to be a damnable lye being no other but a Jesuiticall imagination p. 53. 54. 55. 56 CHAP. IX The second Branch of this errour is handled in this Chapter which is this that all the Attributes of God proper to his Divine Majesty are described in our mertall flesh p. 57 Wherein these two questions are propounded First what are the glorious Attributes of God Answered by discovering nine of them 1. The Power of God p. 57. to the 65 2. The Wisdome of God p. 65 3. The Mercy of God p. 66 4. The Justice of God ibid. 5. The Presence of God from p. 66. to 70 6. The Providence of God p. 71 7. The Immutability of God p. 72 8. The truth and Faithfulnesse of God ibid. 9. Gods Eternity p. 73 74 The second is what is the Mortall flesh of man Answered by five particulars p. 75 Something concerning the Passion of Christ p. 76 CHAP. X. A Description of God according to the writings and Doctrines of the Familists p. 76 CHAP. XI Antichrist in his Athiesticall discription of God discribed and confuted by a discription of God as he hath discovered himselfe in his word p. 79 In this Chapter these foure things are treated on 1. What God is in himself p. 80. to the 92 2. What hee is in Christ p. 90 3. What hee is in a Christian p. 92. to the 95 4. What hee is in all creatures p. 81. to the 95 Three things concerning the Trinity 1. The union distinction of natures in one person 92 2. The union and distinction of two persons in one nature p. 94 95 3. The order of these three persons thus distinguished p. 91 That Christ and a Christian are both one by union yet not without distinction both of persons and natures p. 81 The difference between Christ and a Christian in this glorious union is handled in these particulars 1. Difference concerning the Person of Christ 2. Difference concerning the Offices of Christ p. 93 3. Difference concerning Christ in his Essence p. 94 CHAP. XII A Description of the Devill as God hath discovered him in his Word and by Reason proving him to be and to be such a one as he is discovered to be p. 95. to the 106 CHAP. XIII A Description of the spirit of man in two respects First What it is p. 106. to the 114 Secondly What it is not CHAP. XIV The sin against the holy Spirit described wherein there is one objection nominated and Answered p. 115 to the 119 CHAP. XV. An Exhortation to all Christians whether private or publique p. 119 CHAP. XVI A Petition presented to the Familists with a farther confutation of their erroneous Doctrins 120. to the end A Postscript FINISs
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
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
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
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
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
for a man to mock at the servants of Christ when they write dispute and contend for that Faith that was once given and cannot be given again the Word saith that it is impossible that such a man should be renewed again by repentance seeing they crucifie again to themselves the Son of God and make a mock of him Heb. 6.4 56. 2 Pet. 2.20 Matth. 12 45. Esa 58.2 3. O Antichrist what dost thou say to this art thou able to come forth and confirme thy Doctrine by signes and lying wonders canst thou by thy turning of Divinity into Phylosophy and Phylosophy into Divinity and so make up one great mystery of Iniquity draw away the third part of the Starres of Heaven the third part of Professours after thee well this may be thy number increaseth apace but those that are elected shall never fall we doe look for what we already see for trying apostatating and back-sliding times but bee of good comfort whosoever thou art that haste but as much Faith in and love to a particular crucified Jesus as a grain of Mustard-seed which is the least of all seeds thou shalt never fall off for ever from thy communion with God in the Lord Jesus Rom. 8 38. nothing shall be ever able to make a separation betwixt thee and thy God But some may object and say to what end doe I thus labour to discover the spirit of the Devill and of Man and the sin against the holy Spirit wherein doth this describe and discover that mysticall mischievous Antichrist whose Doctrines you undertake to overthrow by the Word of God Answer By discovering and describing the devill I prove and beare record to many truths and by proving and bearing witnesse to the truth that it is the truth I condemne many Doctrines as being false untrue and not of God but such as would if it were possible blot out the true knowledge and remembrance of the true God from the midst amongst us there be these generall Doctrines and particular hereticall parts which are discovered to be no other then the imaginations and lies of blasphemous lying spirits the Familisticall Doctrines in generall which are described and confuted by the discovery or description of the Devill are these First It weakens and annihilates this Doctrine viz That there is but one spirit in the world and that is essentially God if the Devill have a beeing as the Scriptures declare he hath than there are two spirits in the world and if there be two spirits then of necessity one of them cannot be absolutely and essentially God unlesse we will acknowledge two Gods now if there be such a beeing or spirit which is absolutely evill and so a Devill absolutely and really then this Doctrine is false which acknowledges but one spirit Again If there be no devill as they in all their writings often affirme there is not then is there no God neither and this I prove by these Arguments First Hee that willingly denies God in one respect he denies him in all but this Doctrine doth deny God to be in this respect under this one maine consideration Therefore it denies God under all considerations I shall explicate this Argument thus he that denies the Workes of God he denies God himself but this spirit will not acknowledge a devill who is one of Gods Works in reference to the Creation it will not acknowledge that ever there was such a beeing or spirit such a work or creature as he is whom we call by such a name therefore in denying him who is one of the works of God yea the chiefest of his wayes as Job saith they deny God himself Secondly Every work or creature that was or ever shall bee created is an appearance of God my Argument is this hee that denies any of Gods works he denies the appearances and discoveries of God himself but this Doctrine doth deny God in respect of his creatures which are so many discoveries of him therefore it denies God himself he that denies any one beam of the Sun and will not acknowledge it to bee the light thereof he denies the Sun it self for as sure as the Sun is so sure is it that all its beames are its own proper light and there cannot bee any division made unlesse men will say that it is not in Heaven Thirdly Hee that denies all the works of God by him God is not acknowledged but this Doctrine doth deny all Gods Workes therefore it denies God himself all creatures doe declare this Truth that God is now if all creatures which doe discover this that God is are not then God is not if that which in truth discovers God to bee is not then God who is really discovered to bee by these creatures which he hath created is not He that will not acknowledge that to bee a creature which in truth is a creature he denies all creatures and holds that nothing is but God and his will Bright Star Theologia he that denies Belzebub to bee who is the prince of Devills he denies all the devills that are in hell and hell it self now if there be no evill Angels then are there good ones for these Angels which are now evill were once good and if the Scriptures which speaks concerning this be not a truth then is no thing a truth that it speaks of and then this damnable Paradox stands firme viz. that there is nothing in the creature which is not the Creator nothing in the Creator that is not God Fourthly He that denies him that is begotten Bright Star denies him also that doth beget but this Doctrine doth deny Christ to be who is begotten of God Psal 2. Heb. 1. Joh. 1. Esa 42. Act. 2. 1 Joh. 4. Therefore it denies God himself I prove it thus the devill tempted our first Parents and they obeyed and so were condemned and upon this Christ was promised Gen. 3. Rom. 5. Now if the devill was not how could hee tempt if the devill never tempted then man never sinned if man never sinned then Christ was not promised if Christ was not promised then he never appeared if Christ never appeared then he never dyed was not raised nor never ascended if all this be true then you that have any knowledge of Christ any relation to Christ any fellowshop with him in the spirit 1 Joh. 1. Phil. 2.1 Judge for I appeale to you all of all different opinions whatsoever I say judge whether this doth acknowledge any God but what is in the creature and so no God at all and this is the first generall Doctrine and some particular parts together with it which is described and confuted by a description of the devill and the Spirit of man the second generall that is described and confuted by a description of the devill the spirit of man and the sin against the Holy Spirit is this that all the abominations of men and devills are the act of the Spirit of God now if there bee two