Father in Spirit and Truth And therefore they that worship him must worship him in Spirit and Truth Now let the Reader judg CHAP. II. Of God considered in his Works of Creation Q. NOw seeing we have discoursed of God as considered in himself we are in the next place to discourse of him as considered in his Works Wherefore I shall first ask you What are the Works of God A. The Works of God we ought to consider and althô they are manifold yet they may be said in the general to be two-fold namely His Work of Creation and his Work of Government Job 37.14 16. Eccles 7.13 Psal 77.12 46.8 111.2 Rom. 1.20 Q. What is God's Work of Creation A. God's Work of Creation is that Work of his whereby he hath made Heaven the Heaven of Heavens with all their Host the Earth and all things that are therein the Seas and all that is therein Nehem. 9.6 See Gen. 1. Job 38.4 c. Psal 104.5 c. and 136.5 c. Thus saith the Lord thy Redeemer and he that formed thee from the Womb I am the Lord that maketh all things that stretcheth forth the Heavens alone that spreadeth abroad the Earth by my self Isa 44.24 Act. 4.24 14.15 17.24 Rev. 10.6 Thus saith God the Lord he that created the Heavens and stretched them out he that spread forth the Earth and that which cometh out of it he that giveth breath unto the People upon it and Spirit to them that walk therein Isa 42.5 See Isa 45.12 18. Mark 10.6 Q. In what manner did God create the World and the things that are therein A. God by reason of his Will and Pleasure did in his Wisdom by his Power and for himself make form or create in six days all things and all very good He created all things by reason of his Will or Pleasure Rev. 4.11 Thou O Lord hast created all things and for or by reason of thy pleasure they are and were created See also before God created them in his Wisdom Psal 104.24 O Lord how manifold are thy Works in Wisdom hast thou made them all Prov. 3.19.20 The Lord by Wisdom hath founded the Earth by Vnderstanding hath he established the Heavens by his Knowledg the Depths are broken up and the Clouds drop down the Dew Psal 136.5 He hath created all things by his Power Jer. 10.12 He hath made the Earth by his Power he hath established the World by his Wisdom and hath stretched out the Heavens by his Discretion Jer. 32.17 Ah Lord God behold thou hast made the Heaven and the Earth by thy great Power and stretched-out Arm and there is nothing too hard for thee or nothing hid from thee See Isa 40.26 2 Pet. 3.5 Psal 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the breath of his Mouth Vers 9. For he spake and it was done he commanded and it stood fast See Psal 148.5 Gen. 1.3 God said Let there be Light and there was Light 2 Cor. 4.6 God commanded the Light to shine out of Darkness Job 26.13 By his Spirit he hath garnished the Heavens his Hand hath formed the crooked Serpent Job 33.4 The Spirit of God hath made me and the Breath of the Almighty hath given me Life Prov. 16.1 He made all things for himself He made all things in six days and all very good Gen. 1. and Ch. 2.1 2. Exod. 20.11 Q. What are the principal Creatures that God did make A. The principal Creatures that God did make are Angels and Men. Q. What have you learn'd concerning the Creation of Men A. I have learn'd concerning the creation of Men That God after he had made all other Creatures created Man in his own Image in the Image of God created he him Male and Female created he them and that God blessed them and said unto them Be fruitful and multiply and replenish the Earth and subdue it and have dominion over the Fish of the Sea and over the Fowl of the Air and over every living thing that moveth upon the Earth Gen. 1.27 28. Jam. 3.9 Q. Can you express more distinctly the Creation of Men A. Yes after this manner The Lord God created at the first only a Man and a Woman called Adam and Eve For the Lord God formed the Man of the Dust of the Ground and breathed into his Nostrils the Breath of Life and the Man became a living Soul Afterwards the Lord God caused a deep sleep to fall upon Adam and he slept and he took one of his Ribs and closed up the Flesh instead thereof And of the Rib which the Lord God had taken from the Man made he a Woman and brought her to the Man to be his Wife and a meet help unto him Of these two have all others of Mankind descended by that blessing of Multiplying and increasing which God gave to Adam and his Wife Gen. 2.7 18 21 22. and 5.1 2. 1 Cor. 11.8 9. 1 Tim. 2.13 Job 4.17 32.22 33.6 34.19 Psal 139.13 c. Jer. 1.5 Zech. 12.1 Eccles 11.5 Job 10.8 c. and 31.15 CHAP. III. Of God's Work of Government in General and in Special as relating to Angels Q. LEt us now speak of God's Work of Government concerning which I shall first ask you this Question What mean you by God's Work of Government A. By God's Work of Government I mean that Work of his in which by his Power he ruleth and reigneth over all throughout all Generations for ever and ever as Lord of Heaven and Earth and as a great King above all Gods God ruleth or reigneth or does exercise Dominion and Kingship over all Psal 103.19 c. The Lord hath prepared his Throne in the Heavens and his Kingdom ruleth over all Bless the Lord ye his Angels that excel in strength that do his Commandments hearkning to the Voice of his Word Bless the Lord all ye his Hosts ye Ministers of his that do his pleasure Bless the Lord all his Works in all places of his Dominion Bless the Lord O my Soul See Job 25.2 3. Josh 2.11 Isa 66.1 God by his Power ruleth and reigneth throughout all Generations for ever and ever Psal 66.7 He ruleth by his Power for ever his Eyes behold the Nations Psal 145.13 Thy Kingdom is an everlasting Kingdom or a Kingdom of all Ages and thy Dominion endureth throughout all Generations Psal 93.2 Thy Throne is established of old thou art from everlasting Psal 10.16 The Lord is King for ever and ever 1 Tim. 1.17 Now unto the King Eternal Immortal Invisible the only Wise God be honour and glory for ever and ever Amen See Psal 29.16 Jer. 10.10 Psal 146.10 Dan. 4.3 34. Jude 25. 1 Cor. 15.24 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father c. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that
let us now speak of that which is for the saving of Converts who by Repentance have their Sins forgiven and are become the Children of God What is God's Work by Jesus Christ for the saving of these A. The Work of God by Jesus Christ for the saving of his Children is that whereby God bringeth them unto Glory by Jesus Christ Heb. 2.10 For it became him God for whom are all things and by whom are all things in bringing many Sons unto Glory to make the Captain of their Salvation perfect through Sufferings Q. Wherein does this Work consist A. God's Work by Jesus Christ of bringing his Children unto Glory consisteth in preparing them for Glory and possessing them with it Rom. 9.23 Q. How does God by Jesus Christ prepare them for Glory A. God does this by creating them in Christ Jesus unto good Works and by confirming them therein unto the end Ephes 2.10 We are God's Workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk in them 1 Cor. 1.8 9. Who God shall also confirm you unto the end that ye may be blameless in the day of our Lord Jesus Christ God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ 1 Thes 5.23 24. And the very God of Peace sanctify you wholly And I pray God your whole Spirit and Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ Faithful is be that calleth you who also will do it Heb. 13.20 21. Now the God of Peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the Blood of the Everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen Q. But how does God thus sanctify Believers A. God does this by his Spirit which he gives to Believers and by which he works in them for their Sanctification and all this thorow Jesus Christ 1 Pet. 1.2 Elect according to the foreknowledg of God the Father thorow sanctification of the Spirit unto Obedience and sprinkling of the Blood of Jesus Christ Ephes 1.13 In whom which Christ also after that ye believed ye were sealed with that Holy Spirit of Promise Tit. 3.5 c. God our Saviour saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour c. See Joh. 3.5 Ezek. 36.25 c. Q. What is that which God worketh in Believers by his Spirit that they may be confirmed unto the end A. God by his Spirit does enlighten them concerning his Will and does strengthen them that they may walk worthy of the Lord unto all pleasing in all patience and long-suffering with joyfulness Ephes 1.17 18. 3.14 c. Col. 1.9 10 11. Q. Is there nothing by which God and Christ do through the Spirit sanctify Believers A. Yes for the Word of the Gospel is us'd for their Sanctification and sometimes Chastisement For the Word of the Gospel see Rom. 1.16 Ephes 5.26 For Chastisement see Heb. 12.5 c. Rev. 3.19 Q. Is there nothing that God by Jesus Christ worketh out of Believers for their Sanctification A. Yes And among other things God will not suffer them to be tempted above that they are able but will with the Temptation also make a way to escape that they may be able to bear it 1 Cor. 10.13 Q. What in this Work of Sanctification is peculiar to Christ A. He gave himself for the Church that he might sanctify and cleanse it with the washing of Water by the Word And he ever liveth to make intercession for us Ephes 5.25 26. Heb. 7.25 Q. What must Believers do that they may be Holy and confirmed unto the end A. They must cleanse themselves from all filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Cor. 7.1 Q. Can you set forth this more particularly A. Yes after this manner They building up themselves in their most Holy Faith praying in the Holy Ghost must keep themselves in the Love of God looking for the Mercy of our Lord Jesus Christ unto Eternal Life Jud. 20 21. Q. I would hear something from you touching the particulars of your Answer Wherefore I ask you in the first place this Question What is it for Believers to build up themselves in their most Holy Faith A. Believers may be then said to build up themselves in their most Holy Faith when they rightly endeavour by the means God vouchsafeth them both in private and in publick to encrease in the knowledg and belief of the Doctrine of Christ Col. 2.7 2 Pet. 3.18 2 Tim. 2.7 Eph. 4.11 c. 1 Pet. 2.1 2. Q. What is it for Believers to pray in the Holy Ghost A. Believers may be then said to pray in the Holy Ghost when according to the Will of God made known by the Holy Ghost they make known their Requests unto God by Prayer and Supplication with Thanksgiving both in private and publick as they have opportunity Phil. 4.6 1 Joh. 5.14 Matth. 6.5 c. 1 Cor. 14.14 c. Q. What general Direction have Believers for Prayer and Thanksgiving A. That which our Saviour gave to his Apostles in Mat. 6.5 c. add thereto that of our Saviour afterwards in Joh. 16.23 24. Verily verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Hitherto have ye asked nothing in my Name Ask and ye shall receive that your joy may be full Add that of the Apostle Ephes 5.20 Give thanks always for all things unto God and the Father in the Name of our Lord Jesus Christ Q. But what is it to pray and give thanks in the Name of Jesus Christ A. To pray and give thanks in the Name of Jesus Christ is to draw nigh to God therein with confidence because Jesus Christ is our High Priest that maketh intercession for us Heb. 4.14 15 16. 1 Pet. 2.5 Heb. 13.15 Q. What have you learnt concerning that Cup of Blessing or Thanksgiving which the Apostle speaketh of in 1 Cor. 10.16 A. I have learned That the Apostle there speaketh of the Lord's Supper which is to be used with Thanksgiving in the Churches of Christ Q. What mean you by the Lord's Supper A. I mean A certain use of Bread and a Cup which Christ our Lord hath appointed for a remembrance of him For as often as we eat this Bread and drink this Cup we shew the Lord's Death till he come Mat. 26.26 c. Mark 14.22 c. Luk. 22.19 c. 1 Cor. 11.23 c. Q. Now tell me What is it for Believers to keep themselves in the Love of God A. Believers may be then said to keep themselves in the Love of God when they so use their Knowledg or
Lords many but to us there is but one God the Father of whom are all things and we in for him and one Lord Jesus Christ by whom are all things and we by him Q. But who are they that in a good sense may be called Gods A. They in a good sense may be called Gods first who in some Imployment are instead of God Secondly They who in Government are the Sons of God Such both Men and Angels who in some Imployment from God are to others instead of God may be called by the very Name of the most high God As for instance in Exod. 7.1 The Lord saith to Moses See I have made thee a God Elohim to Pharaoh that is instead of God as it is exprest in Exod. 4.16 The Angel of the Lord appeared unto Moses in the flame of a Fire out of the midst of a Bush Exod. 3.2 This Angel is called in vers 4. Jehovah and Elohim or as we english it The Lord and God Also they who in Government over others are the Sons of the most High are called Gods See Psal 82.1 6. God standeth in the Congregation of the Mighty he judgeth among the Gods I have said Ye are Gods and even all of you are Children Sons of the most High John 10.32 c. Jesus answered them Many good Works have I shewed you from my Father for which of these Works do ye stone me The Jews answered him saying For a good Work we stone thee not but for Blasphemy because that thou being a Man makest thy self God Jesus answered them Is it not written in your Law I said Ye are Gods If he called them Gods unto whom the Word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent into the World Thou blasphemest because I said I am the Son of God In Psal 8.5 we read thus Thou hast made him a little lower than the Angels In the Hebr. 't is than the Gods Here and in the like places a single Person is not Elohim but Eloah which is sometimes used of the most High as in Psalm 18.32 Job 12.4 Now the great God is in distinction from these sometimes called The God of Gods and Lord of Lords Deut. 10.17 Josh 22.22 Psal 136.2 Dan. 11.36 Chap. 2.42 And he is said to be greater than all Gods and above all Gods Psal 135.5 He is also said to be high above all the Earth and exalted far above all Gods Psalm 97.9 He is called The high God Psalm 78.35 56. The most High Numb 24.16 Deut. 32.8 2 Sam. 22.14 Dan. 4 17. and elsewhere often and in Acts 7.48 The most High God Gen. 14.18 Heb. 7.1 and elsewhere often The Lord the most high God Gen. 14.22 The Lord most High Psal 47.2 In Psal 83.18 That Men may know that thou whose Name alone is JEHOVAH art the most High over all the Earth See Dan. 5.21 In the place now quoted the same word is rendred High and most High Q. You said That God is a Spirit How prove you that A. Jesus Christ himself hath taught us That God is a Spirit Joh. 4.24 Jesus saith unto the Woman of Samaria Woman believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father ye worship ye know not what We know what we worship for Salvation is of the Jews But the hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth John 4.21 22 23 24. Q. What must we understand by this That God is a Spirit A. By this That God is a Spirit we must understand two things in the general First That God is more excellent than all things Secondly That the Spirit of Man may be unto us in some manner a Shadow of God Although Method challengeth this place for the confirmation of this That God is said to be a Spirit in way of allusion to the Spirit of Man yet the proof of it shall be reserved for the close of this Discourse concerning God as consider'd in himself where it may be done more easily and in fewer words The Excellency of God is diversly expressed in the Holy Scriptures In 2 Pet. 1.17 He is called The Excellent Glory In the Scripture there is ascribed to God Excellency Deut. 33.26 Job 13.11 Ch. 37.4 Psal 68.34 Isa 35.2 Greatness of Excellency Exod. 15.7 He is said to be excellent in Power Job 37.23 More excellent than the Mountains of Prey Psal 76.4 O Lord our God how excellent is thy Name in all the Earth who hast set thy Glory above the Heavens Psal 8.1 Let them praise the Name of the Lord for his Name alone is excellent His Glory is above the Earth and Heaven Psal 148.13 In the same sence he is called the great God Tit. 2.13 Rev. 19.17 Dan. 2.45 Jer. 32.19 Great is the Lord and greatly to be praised and his greatness is unsearchable Psal 145.3 There is none like to the God of Jesurun Deut. 33.26 And Solomon said Lord God of Israel there is no God like thee in Heaven above or on Earth beneath 1 King 8.23 All Nations before the Lord are as nothing and they are counted to him less than nothing and vanity To whom then will ye liken God or what likeness will ye compare unto him To whom then will ye liken me Or shall I be equal saith the Holy One Isa 40.17 18 25. To whom will ye liken me and make me equal and compare me that we may be like Isa 46.5 Who in the Heaven can be compared unto the Lord Who among the Sons of the Mighty can be likened unto the Lord Psal 89.6 As the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55.9 But will God indeed dwell on the Earth Behold the Heaven and the Heaven of Heavens cannot contain thee how much less this House that I have builded 1 King 8.27 See Jer. 23.23 24. Acts 7.49 But how may we gather that God is thus excellent from his being called a Spirit Thus Jesus Christ here discovers the Divine Nature by the most excellent thing that is vulgarly known to wit the Spirit of Man Hereby he plainly signifies the Excellency of God And in that he discovers this Excellency not as it is in it self but by a Shadow he clearly intimates that this Excellency of God is such and so exceeding great that we now cannot perceive the same as it is in it self being far above the present strength of our Understanding and way of Knowledg The like we are to observe in many other scriptural forms of Speech concerning some things that are Spiritual and those things that pertain to another World See John 3.10 11 12. It was said That the Spirit of Man
may be unto us in some manner a Shadow of God It is necessary thus to conceive for otherwise the term Spirit would here signifie nothing at all for it cannot be taken in its proper signification here and can in no other be accepted but in that we call Metaphorical Q. Whence does it appear that God is more excellent than all things A. It appears that God is more excellent than all things First From his Almightiness Secondly From his Eternity Thirdly From his Happiness or Blessedness For the Scriptures declare him to be Almighty and to be Eternal and to be Happy or Blessed God is called by the Name of The Almighty Job 40.1 2. Moreover the Lord answered Job and said Shall he that contendeth with the Almighty instruct him He that reproveth God let him answer it Job 37.23 Touching the Almighty we cannot find him out he is excellent in Power and in Judgment and in plenty of Justice So elsewhere often He is also called The Almighty God Gen. 17.1 I am the Almighty God And elsewhere often also The Lord Almighty 2 Cor. 6.18 And I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty Also The Lord God Almighty Rev. 21.22 And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it He is called the Eternal God Deut. 33.27 and the Everlasting God Gen. 21.33 Rom. 16.26 See Isa 57.15 Both his Almightiness and Eternity are mentioned together Rev. 4.8 They said Holy holy holy Lord God Almighty which was and is and is to come Also in other places he is called The happy or blessed God 1 Tim. 1.11 The happy or blessed Potentate 1 Tim. 6.15 Q. What are we to conceive by this That God is Almighty A. By this that God is Almighty we are to conceive that God needeth not any thing that he can do every thing which is neither wicked nor unequal that he does whatsoever he pleaseth and is one of whom by whom and for whom are all things Acts 17.24 25. God that made the World and all things therein seeing that he is Lord of Heaven and Earth dwelleth not in Temples made with hands Neither is worshipped with Mens hands as though he needed any thing seeing he giveth to all life and breath and all things Job 22.1 c. Can Man be profitable unto God c. Job 42.1 2. Then Job answered the Lord and said I know that thou canst do every thing and that no thought of thine can be hindred Matth. 3.9 God is able of these Stones to raise up Children unto Abraham Luke 1.37 With God nothing is impossible Mat. 19.26 With God all things are possible Here understand things that are not wicked nor unequal For it is impossible for God to lie Heb. 6.18 He cannot lie Tit. 1.2 He cannot deny himself 2 Tim. 2.13 Far be it from God that he should do wickedness and from the Almighty that he should commit Iniquity for the Work of a Man shall he render unto him and cause every Man to find according to his ways Yea surely God will not do wickedly neither will the Almighty pervert Judgment Job 34.10 11 12. God cannot be tempted with evil neither tempteth he any Man Jam. 1.13 see Psal 5.4 1 Chron. 29.17 God does whatsoever he pleaseth Psalm 115.3 Our God is in Heaven he hath done whatsoever he pleased Psal 135.6 Whatsoever the Lord pleased that did he in Heaven and in Earth and in the Seas and in all deep places Isa 46.10 My Counsel shall stand and I will do all my pleasure Isa 48.14 Hear the words of Nebuchadnezzar concerning God All the Inhabitants of the Earth are reputed as nothing and the most High doth according to his Will in the Armies of Heaven and among the Inhabitants of the Earth and none can stay his hand or say unto him What dost thou Dan. 4.25 See Isa 55.11 God is he of whom by whom and for whom are all things Rom. 11.36 1 Cor. 11.12 2 Cor. 5.18 Heb. 2.10 Q. What are we to conceive by this That God is Eternal A. By this That God is Eternal we are to conceive that God is from everlasting to everlasting and always the same Psal 90.2 Before the Mountains were brought forth or ever thou hadst formed the Earth and the World even from everlasting to everlasting thou art God See Isa 43.10 44.6 48.12 and elsewhere He is from Everlasting or from Eternity or as we express it without beginning Psal 93.2 Thou art from Everlasting In this sense he is called The Everlasting God Isa 40.28 He is to Everlasting or to Eternity or as we express it without Ending He shall endure for ever Psalm 102.13 See Psal 92.8 Hence he is said to be Vncorruptible Rom. 1.23 Immortal 1 Tim. 1.17 and alone to have Immortality 1 Tim. 6.16 He is always the same Psal 102.26 27. Heb. 1.11 12. They shall perish but thou shalt endure yea all of them shall wax old like a Garment c. But thou art the same and thy Years shall have no end Jam. 1.17 With the Father of Lights is no variableness neither shadow of turning Mal. 3.6 I am the Lord I change not Q. What may we conceive by this That God is Happy or Blessed A. By this That God is Happy or Blessed we may conceive that God hath full and eternal Satisfaction Joy and Pleasure in his own Self and in his own Works Q. You having now spoken of the first Reason Why God is said to be a Spirit namely Because he is more excellent than all things it remains that you speak of the second Reason which was this Because the Spirit of Man may be unto us in some manner a shadow of God whence we may have somewhat a more particular conception of him Wherefore I now ask you In what the Spirit of Man may be unto us in some manner a shadow of God A. The Spirit of Man may be unto us in some manner a shadow of God in that we may thence conceive in some manner what God is not and what he is Q. What do you thence conceive That God is not A. I thence conceive That God is not more than One and that God is not visible for the Spirit of Man is but one and is not visible Concerning God as being but One we have already spoken He is not visible therefore called The Invisible God Col. 1.15 1 Tim. 1.17 His Eternal Power and Godhead are said to be the Invisible things of God Rom. 1.20 He is said to dwell in the Light which no Man can approach unto and to be one whom no Man hath seen nor can see 1 Tim. 6.16 It is said Heb. 11.27 That Moses saw him that was Invisible that is He saw God by the Eyes of his Mind who was not to be seen by the Eyes of his Body But it is said of some That they have seen God face to
face as in Gen. 32.30 Numb 14.14 In these and the like places we must understand by the Name God an Angel that did represent him This appears by comparing Gen. 32.30 with vers 24. and Hos 12.4 Thus Manoah said to his Wife concerning him whom he knew to be an Angel of the Lord We shall surely die because we have seen God Elohim Judg. 13.22 There is a seeing of God wherein our happiness lies and is attainable only in another World Mat. 5.8 Blessed are the pure in heart for they shall see God Then the Sons of God shall see him as he is and face to face 1 Joh. 3.2 1 Cor. 13.12 Q. What do you conceive that God is from this shadow of him the Spirit of Man A. Although we cannot know here what God is as he is yet may we here have such a knowledg of what he is as is sufficient for us and this from the shadow of him the Spirit of Man consider'd in its natural Powers and acquired Vertues Q. But are we after the same manner to conceive of the Divine Nature as of the Powers and Vertues of an humane Spirit A. No in no wise for in all we must consider God as Almighty Eternal and Happy or Blessed and as one whom we cannot here know as he is Q. What after this manner may we conceive of God from his Shadow the Spirit of Man A. The Powers of a Man's Spirit endowed with their proper Vertues may be considered in a respect to inward and outward Actings and so the eternal Power of God may be shadowed forth thereby Q. What are those Powers of an humane Spirit which as respecting inward Actings and which as endued with Vertues may shadow forth unto us the Nature of God A. These Powers are those which we commonly call the Understanding and the Will Q. What do you conceive concerning God from that in the Spirit of Man which we call the Vnderstanding A. I conceive thence that God who is Eternal and Almighty hath Knowledg and Wisdom wherein he excelleth all others as being perfect in both and having no Instructor nor Counsellor with him but is the giver of all Knowledg and Wisdom God hath Knowledg Wisdom and Understanding He is a God of Knowledg or Knowledges 1 Sam. 2.3 See Psal 139. Psal 103.14 With him is Wisdom and Strength he hath Counsel and Understanding Job 12.13 Rev. 7.12 God excelleth all others in Knowledg and Wisdom for he is perfect therein Job 37.16 There is no searching of his Understanding Isa 40.28 O the depth of the Riches both of the Wisdom and Knowledg of God! Rom. 11.33 He knoweth all things 1 Joh. 3.20 He knoweth the Hearts and the secrets thereof 1 Chron. 28.9 Acts 15.8 Psal 44.21 94.11 Luke 16.15 Times are not hid from the Almighty Job 24.1 He knoweth not only things present but also things past having them in remembrance Psal 105.8 Yea things to come Isa 43.22 23 26. 44.7 8. 48.3 5 6 7 14 c. God hath no Instructor nor Counsellor with him that is the Knowledg and Wisdom of God are from no other Job 21.22 Isa 40.13 14. All the Knowledg and Wisdom that others have is from God Eccles 2.26 and elsewhere Q. What do you conceive concerning God from that in the Spirit of Man which we call the Will A. I conceive thence That God who is Eternal and Almighty hath a Will and so that he can purpose intend love hate and the like and so only as he who is the only Wise Holy Good and Righteous God A Will and the Act of Willing is ascribed to God Gal. 1.4 Heb. 2.4 The Scripture mentions the Intents of his Heart Jer. 30.21 and he is often said to purpose to love to hate c. He can no otherwise purpose and the like c. than according to his own Nature who is the only Wise Holy Good and Just or Righteous God Rom. 16.27 Rev. 15.4 Mat. 19.17 Isa 45.21 He is Light that is most Pure Holy and Righteous and in him is no darkness at all 1 John 1.5 He is Love that is most Loving 1 John 4.8 Q. You having now shewed That the Eternal Power of God may in some manner be shadowed forth by that Power which the Spirit of Man hath for inward Actings Now what do you conceive of God from that Power which the Spirit of Man hath for outward Actings for it is the Spirit that gives Life to the Body and this hath a Power over the Body and is the principal cause of its motions A. I conceive thence that the Eternal and Almighty God hath a Power whereby he is able to do whatsoever he pleaseth Of this Power the Scriptures often speak as in Mat. 22.29 2 Cor. 13.4 Exod. 9.16 Rom. 9.17 Luke 12.5 Ephes 3.20 And it is there called The Word of God the Breath or Spirit of God the Hand of God the Arm of God and the like as in Isa 55.11 Zech. 4.6 Psal 89.13 Isa 50.2 By this Power God is able to do whatsoever he will Dan. 3.17 Mat. 3.9 Rom. 4.21 Ephes 3.20 Heb. 5 7. 11.19 For God is excellent in Power Job 37.23 O Lord God of Hosts who is a strong Lord like unto thee Psal 89.8 None is able to withstand him 2 Chron 20.6 The Breath of the Almighty hath given me Life Job 33.4 In the Lord Jehovah is everlasting strength Isa 26.4 My Counsel shall stand and I will do all my Pleasure Isa 46.10 Q. What have you further to say concerning God from this shadow of him the Spirit of Man A. I am taught to add no more but to conclude That this God who is a Spirit is the Living and true God God is often called the Living God Psal 42.2 Mat. 16.16 The living and true God 1 Thess 1.9 Now because the confirmation of this That God is said to be a Spirit in allusion to the Spirit of Man was reserved for this place I shall therefore here perform it And although my Discourse thereof will be contracted to that brevity the Tract in hand does require yet I hope it will give satisfaction to all that are unprejudiced and considerate In this saying God is a Spirit the term Spirit must be udderstood either properly or improperly not properly for so it denoteth Wind or rather a Blast to wit of Wind as the word answering it in Hebrew is rendred 2 King 19.7 And thus it is used John 3.8 The Wind bloweth where it listeth In an improper sense 't is not imaginable how it should be accepted unless metaphorically And thus it cannot be taken immediately from its primary signification and therefore must have respect either to those incorporeal Beings which from their Office are commonly called Angels or the principal and more noble part of Man both which are named Spirits or Ghosts as bearing some resemblance in respect of invisibility and might to Blasts or Ghosts or Gusts of Wind. Now it is altogether
unlikely that our Saviour especially in speaking to a Woman of Samaria should in this term Spirit allude to Angelical Spirits it being a matter much to be doubted whether these Creatures were at this time known to any in the World unless a few by the name of Spirits But however this is certain That such a Metaphor or Comparison would have been when used by our Saviour of little or no use at all in the World for that there were any such Beings that were Spirits or incorporeal Substances was a thing not generally known in the World and denied by a considerable Party among the Jews themselves for as we read Acts 23.8 The Sudduces say That there is no Resurrection neither Angel nor Spirit That is to say no Angel which is a Spirit or incorporeal Substance For 't is not imaginable that the Sadduces who owned the five Books of Moses should deny that there were any Angels there being in those Writings so evident and frequent mention of them but 't is easily conceivable that they might deny Angels to be incorporeal in that the History of Moses does often speak of their appearance with Bodies like unto Men But that which fully and clearly determines the Matter is that which follows in the Text namely these words but the Pharisees confess both Whence it appears that the preceeding words contain in them no more than two things denied by the Sadduces which cannot be unless my Interpretation be admitted for they must needs be three if we distinguish betwixt Angel and Spirit as different Subjects as any may reckon that can but tell three for Resurrection Angel and Spirit must needs be three My Exposition may also be defended from that which follows in vers 9. and from the Absurdities which will follow the denial of it But to return I say That if our Saviour by the term Spirit intended an allusion to Angels the word would import little or nothing at all For what could Men conceive thence concerning God That he is not corporeal Be it so Notwithstanding this is certain that some would not thence so conceive and that at least the Woman of Samaria and others of the vulgar sort could hardly if at all find any such document in the similitude But what else could Men from this Metaphor learn concerning God Little else upon any clear and undoubted evidence the nature of these Spirits being so little known by the wisest of Men. Surely our Saviour intended in this Metaphor a clear and plentiful instruction concerning God and for the use of the vulgar sort Whence I conclude that Jesus has not respect here to Angelical Spirits in this Comparison but to the Spirit of Man In this sense the Comparison is suited to vulgar Capacities for there is no Man but experimentally knows that he has a Spirit And there is nothing vulgarly known in the whole Creation of God that does excel or may be equal to humane Spirits And moreover this noble part of Man passeth commonly under this name of Spirit How fruitful of instruction the Similitude is as thus understood hath already in some measure been shewed It only remains that I shew how well this sense of the term Spirit agrees with the Context This in as few words as may be thus To what the Woman of Samaria said vers 20. Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship To this I say our Saviour replies in vers 21 22 23 24. In this reply we have both a prophetical and doctrinal discovery For in vers 21. he foretells the destruction of both Temples that in Jerusalem and that also in Samaria and the removal of the Jews and Samaritans out of their own Countries So that they should not worship in the places about which they contended what mind soever they might have thereunto Woman saith our Saviour believe me the hour cometh when ye shall neither in this Mountain nor yet at Jerusalem worship the Father In the next place our Saviour teacheth the Woman divers things of no mean importance For in respect of former times and the time present he informs her that in the Controversy now mentioned the Jews had Truth on their side and the Samaritans were in a wrong Opinion and that not only in respect of the place of Worship but also in the manner of worshipping This Jesus asserteth thus vers 22. Ye worship ye know not what or ye know not after what manner ye worship that is ye Samaritans have no good reason or ground for your way of worshipping but we Jews know after what manner we worship having a good ground for worshipping at Jerusalem by offering Sacrifices there and for the way of worshipping Then our Saviour thus confirmeth it for Salvation is of the Jews that is the Doctrine teaching Men so to worship God as to please him and obtain Salvation is from Prophets that are of the Jewish Nation In vers 23 24. our Saviour informs the Woman as to the future time which was now at hand these two things 1. That there must be a new kind of Worshippers whom he calls True Worshippers because typified by and more excel-cellent than legal Worshippers and a new way of worshipping to wit in Spirit and Truth that is to say in such a manner as is different from the legal way and was typified by it and which therefore is more excellent This Worship the Doctrine of the New Covenant teacheth for this Doctrine abrogates the legal Form and does introduce that Worship which the legal Worship was a type and shadow of This new Covenant Doctrine is upon this account called Spirit and Truth as the Mosaical Doctrine in relation to it is called the Letter and is said to have the shadow of good things to come 2 Cor. 3.6 c. Joh. 1.17 Heb. 10.1 2. Our Saviour shews why such Worshippers and such a way of Worship must be This he does first barely express in these words For such the Father seeketh to worship him vers 23. Then he briefly explains it vers 24. where he discovers 1. Why the Father seeketh such to worship him God is a Spirit Therefore now at length having a mind to discover himself more clearly than in times past he will no longer be worshipped after the more gross and carnal way of the Law but in a more spiritual and excellent way yet in such as was prefigured by the Law This is to worship in Spirit and Truth i.e. in such a way as being compared with the legal does as much differ from it and excel it as the Spirit that is the signification of a Letter differs from and excels the Letter it self The like may be said of a Shadow and its Body see Rom. 3.29 7.6 Col. 3.3 2. What it is for the Father to seek such to worship him To seek is to command which is here signified by the moral necessity that Men have of worshipping the