salvation of the world the Godhead united the humanity to the second person in the Trinity the Lord Jesus and now in that nature he is Emanuel God with us Isa 7.14 for he in no sort took on him the nature of Angels but he took upon him the seed of Abraham Hebr. 2.16 This is a reall truth all the Antichrists in the world cannot nullifie or make it of none effect that Jesus Christ is a particular man in which nature he suffered and in which he is also glorified Phil. 2.6 7 8 9 10 11. Heb. 5.7 8. And the Apostle saith that there is but one Mediator between God and man which is the man Christ Jesus The Reasons or Arguments are of two sorts the first sort is to prove that there are more spirits in the world then one Secondly that the life and being of God is not every thing and that every thing is not the life essence and being of God The other sort of Reasons is to prove that Jesus Christ is come in the flesh Secondly that this Jesus is a particular Saviour such a one as had and still hath a particular soul and body that was created in the wombe of the Virgin for the falling and rising of many in Israel Now the first Argument for the confutation of this first errour viz. that the life of man and all creatures is God which is one Spirit besides whom there is no other is this First whatsoever is the Godhead or essence the name of that is uncommunicable thy name alone is Jehovah saith the Prophet Psal 83.18 I am that I am all in all Exod. 3.14 1 Cor. 15. But the name of man in reference to his Spirit is not uncommunicable therefore the life of man or all creatures is not God I will speak a little of the Name of God under this threefold consideration First the Name of God is such an infinite glory that it cannot be attributed or communicated to any creature either in heaven or earth an Angel is not Jehovah the spirit of a man is not the Name of God Jesus Christ in reference to his conception and creation is not this God or Name Jehovah Secondly the Name of God is I am that I am all in all but no creature is I am The word signifies all that God is in himself in his attributes in all creatures it discovers his eternity immutability blessednesse and perfection Thirdly the Name of God is All in all all in all things all before all things all above all things all besides all things but I will speak more of this anon for the present I desire to proceed The second is this whatsoever is the Godhead or essence is also the blessed Trinity for the Godhead is the Father Son and holy Ghost and the Father Son and holy Ghost is one and the same God 1 Joh. 5.7 Joh. 14.9 10 11. But the life and spirit of man and all creatures is not the blessed Trinity Ergo the life of all creatures is not God The major Proposition is clear the assumption also is undeniable Yet I shall open and inlarge this Argument by these three particulars The Godhead is the Father God is a Father in three respects First he is the Father of Christ Ephes 1.3 1 Pet. 1.3 Secondly God is the Father of a Christian 1 Cor. 1.3 Chap. 10.17 Thirdly God is a Father to all creatures both in heaven and earth 1 Cor. 8.6 Ephes 3.15 The spirit of man is not the Father of Christ of a Christian and of all creatures therefore not God T is true many men care not what they say although never so blasphemous and will stand to avouch whatsoever they think or apprehend to be truth and of God though never so false And why but because they conceive it to be so and therefore it cannot be otherwise It is not mens right apprehensions of truth that gives being to it but it doth give being to all things Secondly the Godhead is the Son also yet so as that he is the Father too this is that very God and that eternall life 1 Joh. 5.20 there is no other God or eternall life Besides the Godhead of our blessed Saviour the person of Christ was begotten but the Godhead of our Lord Jesus is not onely the Word begotten but the Father begetting and the blessed Spirit which in its person proceeds from the Father and the Son Thirdly the holy Spirit in its Godhead is not onely the third person in the Trinity but every person Joh. 4.24 The three persons in the Trinity are all one God which is a Spirit the spirit of man in man is not the person nor Godhead neither of the Spirit or our Lord Jesus The third Argument is this God is immutable eternall alsufficient and infinite but the spirit and life of man and all creatures is not so therefore is it not God First the spirit of man is not immutable or unchangeable he is not alwayes of one minde desiring imbracing loving and exalting of one thing but is flexable to day for one thing to morrow for another now for Christ and anon for Antichrist Can any man deny this which we know to be true by our daily experiences Secondly no man is eternall not so eternall as God is he is the Father of eternity Isa without beginning without end Revel the beginning and end of all things Thirdly no man is alsufficient for himself for any weighty spirituall imployment nor for any friend or creature to save or destroy to help him in a trouble or out of trouble many things yea all things without the strength and assistance of God is impossible to him to God all things are possible Lastly no man is infinite in power or wisdom glory or mercy man instead of being infinite is impotent impudent Fourthly whatsoever is God hath infinite and eternall communion with God but the life and Spirit of man and all creatures is not infinite and eternal in their communion with God therefore the life and spirit of all creatures is not God Fifthly whatsoever is the essence or Godhead is also the whole discovery and manifestation of the minde of God in Jesus Christ for God is his own discoverer but the spirit of man is not able to reveal the whole minde of God in Jesus Christ concerning all things Ergo the life of man is not God Sixthly whatsoever is God is without measure partakers of the divine hature of God for it is the Nature it self but all creatures without measure are not partakers of the Divine nature of God Ergo all the creatures are not God Now to prove the other truth concerning Jesus Christ in respect of his coming in the flesh it shall be when I shall come to handle such matter as that I shall have an opportunity to take it in in order Therefore I desire to go on in the prosecution of what is in hand it being a truth of a high concernment that we are
leads into tentation let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man Jam. 1.13 Dowe not know by experience that we are intised and tempted to sin by that secret lust and concupiscence which is in our own hearts to commit all those sins against God which continually we do delight in this is not the act of God but the act of the devil and of our own spirits the spirit that is within us lusteth to envie and by nature we do that that we have seen and learned of our father the devil continually delighting in the lust of the flesh in the lust of the eye and in the pride of life being inclined to all filthinesse both in flesh and in spirit Rom. 7.18 to Atheisme The fool hath said in his heart that there is no God God is not in all his thoughts or all his thoughts are that there is no God The spirit of this man cannot be God neither is the motion of his spirit the act of God Are we not often tempted to Idolatry many times apprehending God to be that which he is not 1 Joh. 5. last God doth not lead a man in to this Is there not many men that worship the creatures more then the Creator Rom. 1.25 Is there not many that set up Images which are the works of mens hands and bow down to that Dan. 3. Act 17.23 this is not the act of God There be divers sorts of temptations some that are good for men and others that are hurtfull and destructive It is said that God leads in to temptation because he hath ordained it and created him that is the principall Agent in it for this one end that the Saints might be led into it for their everlasting joy and peace Jam 2.1 My brethren count it exceeding joy when ye fall into divers temptations the devil is the principall Agent in some temptations not in all and not in any but in a way of subordination unto God that that the devil aymes at in all his temptations is not according to the will of God yet all that he doth is ordained there is a great difference betwixt ordaining a thing in rererence to its being and the acting of the same thing when it hath a being The sins of the world are not committed by the Spirit of God for then it would be unclean and unholy Judge what a great blasphemy this is for a man to lie swear by God to say God damme refuse and destroy me and then to say that all things is the act of God God hath made a promise that whosoever sinneth against the holy Ghost he shall never be forgiven because that men said that of Christ that many speak now viz. that he had an unclean spirit God cannot lie nor deny himself Tit. 1.2 1 Joh. 2.27 Now why should the Saints rejoyce when they fall into temptation should they rejoyce when they fall into sin when they do break Gods Commandments then they should rejoyce in that that is their greatest grief and bondage which makes them cry out O wretched man that I am Rom. 7.24 Again secondly if men should rejoyce in sin then they rejoyce in that which Christ by his death hath freed them from this is a contradiction and cannot stand a Christian is ashamed of nothing but sin Gal. 5.16 Rom. 13.14 Thirdly if sin bring joy to them that are in union with Christ then with all speed let all sins be committed and let all kind of filthinesse be the continuall practise of a Christian for he is to do whatsoever lies in his power for the furtherance of his joy Therefore it cannot be so as those do say who cavill against the truth purposely to blot out the truth and to make it appear unto all men that it is nothing else but a lie and a shadow and is no reall substance of divine truth as we call it but is a meer bauble I will summe up all temptations in these three temptations by sinning by wounded conscience by all losses and persecutions Now let us in a word inquire what sin is whether it be a positive created substance or a thing that is privative onely Answer Sin is nothing else but an evil work which is not conformable to the Law of God We must know that sin is not the reall substance or being of any created thing whatsoever neither of the devil nor men sin hath its privative dwelling in the heart but it is not the heart it is not the created power of the devil yet it is in the devil Now that that makes the devil to be a devil and to be so denominated and man like unto him is nothing else but a want of power for this they want and that is their miserie that is they want power to obey the command of God which is to beleeve in Jesus Christ and to love one another 1 Joh. 3.23 24. The devil hath the same power still that he had before his fall but not the same degree sin is not the nature of the devil for then it may be proved that God created sin and is the Author thereof but sin is the corruption that is in the nature of the devill and that is the reason why he is so and is called so for his name signifies not his substance or nature for that is of God it came from God and was created and then it was good as all things were when they were created Compare Gen. 1.31 with the 2.3 but it signifies the work or action that he did and that lamentable estate or condition which he is fallen into by reason of that work of wickednesse and follie which he acted Job 4.18 First the devil was one of those Angels that God created Secondly the devil was one of those Angels that God charged with follie both these are exprest and implyed in this Scripture the name devil signifies that by which his glorious nature was corrupted and that condition of corruption and misery into which he is fallen so that he cannot be no other then what he is nor possibly do any other work then what he doth The word Devil is not sin for God himself in the proceedings of his righteous Justice gave him such a name as was according to his corrupted fallen condemned nature sin altered the nature of the devil not in being but in his manner of being he was a good Angel and in happinesse and glory before he had sinned but now he is an unhappy evil being he is still the same substance that he was but he hath not the same manner of subsisting he is the same power that he was but he hath not the same power that he had Now I shall give you a further description of sin by these considerations First sin is contrary to the Attributes of God I shall speak but of some of them first sin is contrary to the wisdom of God the
all that he doth he doth it that by it he might inrich himself and increase his honour and excellency amongst men and when hee hath it then hee can discover it now as God never did any thing to inrich himself so hee never did any thing to bee a manifestation of himself to himself in any other way then hee knew from Eternity Prov. 8.22 23. Sixthly God is all things that is God is the first originall cause of all things and all things in their originall is God now wee must distinguish betwixt God and his works the works of God are all in God and God is in all his works but the works of God are not God nor never were when God did purpose to create Heaven and Earth and all things in them then when they were in his purpose they were not God before they had a beeing no more then they are now now they have a beeing the purpose or Counsell of God take it in all respects is God but all the works of God are not his Counsel Will and Determination but the effect and discovery of it The Will and Counsell of God is in all creatures and all creatures are in Gods Will but all creatures are not his will in the essence of it but in the manifestation of it the Will of God is absolutely God but how not in a bare single respect for then wee should make God to bee nothing but Will the Power of God the Wisdome Knowledge Love Light and Mercy in God 〈◊〉 God 1 Cor. 1.24 1 Joh. 4.8 Chap. 1.5 Job 12. God hath not an infinite Will to doe any thing but so as hee hath also an infinite understanding to know why hee wills the being or good of any thing and hee is as infinite in power also to accomplish and bring to passe whatsoever hee will Matth. 19.26 Againe seventhly God is this and that good both in his servants and in all creatures that is continually named known discovered and injoyed the name of God is whatsoever God is I am saith God to Moses I am infinite I am such a beeing as thou nor all creatures are able to conceive of unlesse you were gods equal with my self I am God the Almighty the Everlasting Secondly This name signifies the blessed Trinity I am that I am I am Jehovah I am All in all Thirdly The name of God is the Word Revel 19.13 Fourthly The name of God is the Spirit Joh. 4. and this is that by which hee doth discover and reveale himselfe unto us and that by which wee come to injoy communion with him 1 Ioh. 1.3 We know that God in his highest and greatest glory cannot bee known named or manifested not to any creature but God knows himself and all things in himself for nothing can bee above that that is infinite God cannot bee above himself now it cannot any way bee made good that God is namelesse either in respect of himself or in respect of his creatures what should wee call him when wee call upon his name There is no man but calls him God unlesse it bee an Atheist and these that say that hee is namelesse do call him by many names the true Light the true Love the true Good the true Life and many other termes which they give him as you may see in their Writings Eighthly The invisible power and God-head is in and made manifest by every creature Rom. 1.20 When God doth discover himself to us by the creatures hee doth discover no more of himselfe by them then what is in them it is by the light and glory of the Spirit of God within me that it comes to passe that I know any thing of God in those creatures that are without mee now if God should discover himself no other wayes then in and by the creatures then wee should never know more of God then what â—his works doe declare nor know him no other way then by the creatures but God doth discover that to the Saints by the Spirit which they cannot see in the whole creation 1 Cor. 2.2 ver 12. First This world in its highest estate of glory could never discover a particular crucified Jesus to us Secondly None are able to discover the Glory of God either in his person or Godhead but to discover a glimps of it That I desire this truth trinity in unity may be often read and considered of it being the ground and foundation of all Christianity We cannot Reade in the large booke of this Creation the pardon of our sinnes by Jesus Christ nor our Reconciliation with our God Thirdly This world in its brightest appearance cannot discover that deceitefull Antichrist that is within us and without us too no it is the Blessed Spirit of our Lord and Saviour that doth discover all such secret mysteries of Divine glory unto our spirits the whole world in the time of its continuance before Christ did never discover God in such a manner and measure as Christ did if a man knowes all things in this world yet if he know not God in the spirit he knowes nothing as he ought to know Fourthly What difference is there betweene the essence of God and God in his person Answer Consider of God in his Person and he is the first in the Trinity the Father and is not the Sonne in his Person or the Holy Spirit so consider of Christ in Reference to his Person and he is the second in the Trinity and not the first nor the last Consider of the Holy Spirit in his Person and he is so likewise but consider of God in his God-head or Essence and he is the whole Trinity he is the first and the last Now I desire with Reverence and submission for the confounding of Antichrist in many of his conclusions who would if it were possible plucke God out of his Throne of Majesty and glory and set himselfe downe in his Roome to discover this mysterie to you Consider of the order of the blessed Trinity and observe this that God is not in every Respect above all order it cannot be true for first the order of the glorious Trinity is God the beeing of God is not a confused but he is a beeing of Divine order Secondly the order of the blessed Trinity is Infinite and cannot be apprehended nor comprehended by all creatures in Heaven and Earth art thou able to discerne the Infinite wisdome of the Trinity in the Divine order thereof art thou able to expresse the mystery of that Essentiall glory that all Saints and Angels in Heaven and Earth have ever bin inquiring into but can never finde out the depth of that unexpressible wisedome that from Eternity hath bin seated there Thirdly The order of the glorious Trinity is the Trinity the Father who is first the Sonne second the Holy Spirit the third we cannot consider of the order of the Trinity without the distinction of persons and we cannot consider of the order and distinction of
conquer Roâ— 8.37 as ever David did Antichrist cannot well be more sures of victory then Giliah was but he was and so shall they also be destroyed by the power of God which is in Jesus Christ Secondly Jesus Christ is a Christians comfort too Joh. 16.33 Chap. 14.27 although thy way be troublesome in this and many other respects an evil heart and spirit within thee many able subtle Antichrists without thee the Devil in a black shape saith that this visible world and the externall things thereof is thy onely comfort in a bright or Antichristian shape he saith that religion must needs be thy onely comfort he hath presented many Religions to thee but to thy spirit being made spirituall none of them will please thee this is the last the greatest and brightest Religion that he hath to shew thee and that which of all his shapes appearances or Religions is the most likest unto God this is the greatest kingdom the highest heaven and glory the loveliest and sweetest shape or form that possibly he can devise or imagine to cheat thee withall if thou knowest him or art able to hold fast thy comfort the Lord Jesus thou hast quite disheartned him and foiled him for ever God will manifest himself unto thee and in that sight will shew thee all things Joh. 12.45 46. and 17.24 Chap. 14.21 He will shew thee what the devil is in all forms he will acquaint thee with his appearance in darknesse then when he leaves off that shape and transforms himself seemingly in to a glorious Angels likenesse the Lord will shew thee that it is the same devil though in another appearance he will manifest him to thee as he cunningly under this notiond wels in Antichrist and as he secretly lodges in thy own spirit consider of the love of God to thee in respect of these reall lasting consolations let the devil speak in never so many languages and forms yet that power by which he was created will uphold and refresh thy languishing spirit O man whosoever thou art whose spirit the Lord hath kept from being overwhelmed by the powers of Antichrist I pray thee further to consider of the love of God in two respects in its greatnesse in its goodnesse First consider of Gods love in reference to its greatnesse the personal glory of the Lord Jesus is the exceeding greatnesse of Gods love The second thing is that the person or glory of Christ is the exceeding goodnesse of Gods love the infinite and unspeakable glory of Christ is his heavenly being in the blessed Trinity where can you see a greater manifestation of Gods greatnesse then to look upon the Divine and Humane nature both meeting in the person of our Saviour 1 Joh. 1. v. 14. Matth. 1.16 1 Pet. 1.17 Matth. 17.5 Luk. 3.23 1 Tim. 3. vlt. Again where can you see a greater discovery of Gods love in the goodnesse thereof then by seeing that Jesus in whom the fulnesse of God dwelleth Col. 1.17 and 2.4 this is a Christians revivall in the saddest and weakest condition Thirdly Jesus Christ will be thy companion also he will not leave thee upon any terms though thou art filthy and unworthy of him and wouldest often forsake him if he did not keep thee Matth. 28.20 Job 14.16 Rom. 7.18 Suppose a thousand men were travelling in a wildernes and they should see so many wilde beasts coming to devour them suppose that the third part of them should consult and conclude to take some course for to a void this danger but the other that out of some fuller knowledge of a certain way which they all take not leave their company and refuses all their virgin forcing Reasons and Arguments yet it would be a great temptation and provocation to them to draw them away from that way of safety which by their knowledge was so seated in them Many men are professors of the Gospel in this world which is a wildernesse to a Saint and in their professing or travelling together do meet with many enemies devouring and destroying at once according to their power all that is before them A Christian sees many Councils held and many persons conclude some to worship God in this way some in that he knows and apprehends by the teachings of the Spirit that most if not all of these wayes are destructive dangerous and erroneous this fight saddens a Christian that most of his friends and acquaintance should leave him alone as it were single in judgement yet not alone for the blessed Trinity is with him God is in Christ the Spirit is in both and Christ is in a Christian Now were it not for this glorious company how sad lowe and miserable would his condition be it would go worse with him if he were left and stript of all as sometimes for a time many precious Christians are then with a thousand others and why because he hath in truth seen known and injoyed communion with God in the Spirit and now to be left and forsaken is worse and more dreadfull to him then to them who never had a true fight and injoyment of Christ at all Suppose a Kings Son that is born to be an heir to Crowns and Kingdoms should come to be a begger beggery would be more tedious to him being a Prince and such an Heir then to him who hath been so from his cradle Let all men say what they will or can of God with never such eloquent glorious phrases and expressions yet if they once come to take away a Christians Christ from him See the book intituled Theologa Germanica p. 52. l. 6. See the Bright Starr That there is nothing in the creature but is the Creator pa. 77. then he knows what will follow though many do come and tell him that they can live sweetly and quietly upon this consideration that God by assuming of humane nature becomes al things in man and man by being divine by being deified becomes all things in God with ten thousand times more yet all this will not give satisfaction to him there is no life or goodnesse no heaven neither of grace nor glory but all things out of order in respect of him if God in Jesus Christ be not within him his actions are kingly and royall like an Ambassadour whose businesse is most of all with the King So t is with a Christian all his work and spirituall imployment in this world from the wombe to the grave is with Jesus Christ I say again t is with a particular crucified Jesus take him out of his Saviours company and he is like a man that hath never a hand to work with or if he have there is no strength in them but goes about all things in a fumbling confused distracted manner not knowing where nor when to begin or make an end A Christian is not himself nor in his right minde when he is not in communion with Christ Now to come a little closer to the matter which by way of
created and then is ruled and preserved in its beeing by that infinite power which did create it Nehem. 9.6 Jer. 10.23 Heb. 1.3 powers and all creatures must needs cease to bee if they were not preserved by that power that is Infinite but God doth not give spirit or power to any creature that by that hee may come to bee essentially in the creature and so by being essentially there the creature may come to bee essentially God I distinguish between the power of God creating and the power of God created God gives power to the creature by causing it to bee and by preserving it when it hath a beeing that power comes from God yet it is not God it is but a creature it is not the Creator now consider it in reference to its originall and it is in the beeing of God but consider it in reference to it self a particular created limitted beeing that had a beginning that is not eternall and it is not in the nature of God neither is it the essence of him it is true that all things doe live move and have a beeing in God but how every thing doth not live move and have a beeing in the nature and essence of God for there is nothing in the essence that is not the essence but all creatures are not in the essence therefore all creatures are not God All things doe live move and have a beeing in the appearances and discoveries of God all the manifestations and discoveries of God are God not God in his essence but God in that discovery All creatures doe live move and have a beeing in the Sun that is they live and move in the appearance and discovery of it they live not in its essence if any creature had a reall beeing in the essence of the Sun it would then lose its beeing it must needs lose its name and its nature too it must cease from its beeing and could bee no longer called light but darknesse So if it were possible for any creature to live move and have a beeing in the nature and essence of God God would then lose his name of being God and the nature of his Godhead too if any can prove the creature thus to bee God must then cease to bee and all the essentiall and infinite glory of the Lord Jesus must needs bee turned into obscurity and darknesse We cannot divide betwixt the essence of God and God in his appearance but we must distinguish between them wee cannot divide the heat from the fire nor the beam from the Sun but wee distinguish but it is necessary to make out the highest Truth by its own light I think that is the onely way not to undervalue it but to reveale and declare it In the Trinity the Father is not the Son yet he is in the Son it is not God divided but distinguished into three persons the three persons confider them distinct are a threefold appearance of God But consider of them in their God-head and they are all one God essentially so that one person or all the persons in the Trinity consider them distinctly as persons and they are really God yet but God in an incomprehensible appearance the person of God the Father is not the Godhead of the Father so the person of the Son is not the essence of the Son nor the person of the blessed Spirit is not the Spirit in its essence if you will not acknowledge this you deny the blessed Trinity the Word of God to a spirituall eye doth plainly discover this Joh. 14.16 17. Let us a little open and seriously consider this Scripture saith our Saviour I will pray to the Father and hee shall give you another Comforter that shall abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but yee know him for hee dwelleth with you and shall bee in you In the first part of the 16 vers which is I will pray to the Father consider these foure things first the person praying secondly the person of God the Father which our Saviour prayed to thirdly the thing fourthly the persons he prayed for concerning the first the person praying here will arise these Inquiries first whether the person of Jesus Christ God and man that is the nature of God and the nature of man both meeting in and making up one person did put up this petition or supplication to God the Father Secondly whether Jesus Christ not in his person but with his spirit and body being made spirituall in the first Instant of creation such a spirit and body for matter as all men have sin only excepted whether this did pray to God the Father yea or no thirdly and last of all whether Jesus Christ prayed to the Father in consideration of his being the Word yea or no now to all these I give this Answer that it was Jesus Christ God and man that prayed to God the Father The union of natures in the person of Christ is such the like whereof is not to be found no where neither in heaven nor in earth yet the union of natures in the person of our Lord Jesus are not one without distinction they are not confounded nor converted into another so as to bee one and the same in all respects The Word is the divine and is not the humane the humane is the humane and not the Divine take it thus the divine nature in Jesus Christ is not the second person in the Trinity without the humane The humane a compleat spirit and body as John or Peter or any other had which was in Christ is not a person without the divine Nature See St. Augustine St. Christostom Erasmus Roterodimus Eusebius St. Ambrose Mr. Perkins Dr. Sybbs Dr. Preston all sorts of learned Writers doe expresse this that both natures doe goe to the making and compleating of the glorious person of the Lord Jesus and although they are one person yet they remaine intirely and perfectly two natures both in his suffering state and now in his glorified state the glorified body of our Saviour doth really remain in one place and is not every where the divine nature is not limitted but is at once in all places yet the principall seat of it is the soule and body of Christ glorified in heaven it is no where as it is there the divine nature of Christ is in the humane and the humane is made divine and heavenly by participation the divine nature is not comprehended in the humane that is made divine immortall perfect and heavenly for Christ as the word is in all the Elect both Angels and men in reference to his Godhead he is in some respects in all creatures Joh 17. ult Gal. 2.20 2 Cor. 5.17 Job 34.13 14. Mat. 10.29 30 31. Chap. 6.26 27 28 29 30. Christ is in all Christians and all Christians are in Jesus Christ that is as he is the word and by the spirit
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
Persons in the Trinity without the union both of Persons and natures the distinction is God distinguished into three persons Fourthly The God-head is not the three Persons the Father Sonne and Holy Spirit in a way of confusion but in a way of order againe the Father Sonne and Holy Spirit is not one and the same God but in a way of order Fifthly God is above all created order either of Angels or men for the order of the God-head in some Respects is the God-head the Father he is first and that by order and he is not the Sonne for then there would bee more Sonnes then one or rather none at all againe the Sonne is the second and not the first nor the third so the holy Spirit is the third and not the Father nor the Sonne now if it were not for this there would be no Trinity abolish this and you deny the Trinity Sixthly God is a being of Divine order in all his workes Adam was first formed then Eve God divided the time wherein he did all things into six dayes Gen. 1. and he did that by a divine order looke upon the whole Creation as it is the worke of God and see what a glorious order there is amongst all Creatures Jsa 64.4 if you consider of the consent that there is amongst the Creatures notwithstanding all those differences and contrarieties that are in opposition to one another looke upon the universall composuall of all Creatures and see how they are fitted one to another looke upon the combination and connexion that is among the creatures and in all this you may see the sweet order that is among them O then how Heavenly is the order of the Trinity disorder is the confusion of all things and sin is that that hath put all things concerning man out of order for a man to see a mighty Army in a difficult place against a cunning Enemy set in order what sweet union can they then have in all their Battailes so long as they keep order What a blessed thing it is to see a Kingdome in good Order wee all pray for such a day that so many pretious lives might not bee lost as are what a glorious thing it is to see a Parliament in order doe wee not at this present see and injoy the benefit of it so consider of it in the things of God is it not an excellent thing to see a man walk orderly is it not an Angelicall heavenly thing to see a Church gathered and governed by a positive Gospell Order to see every Ordinance instituted in a spirituall Order what a profitable thing it is to heare a particular Christ and him crucified preached in order Order in many respects is the first cause of union O look and admire at the sweet and unexpressible order and union of the blessed Trinity if there be no order there cannot be any union union is not first and then order the Father is first and begets the Son Psal 2. Heb. 1.6 Matth. 3. the Spirit proceeds from both and then there is union consider of the order union and distinction of persons and natures in the Trinity I shall open what I have said by speaking a word concerning a Christians union with Christ Christ and a Christian are both one in their originall in nature in the spirit and glory of God Bright Starr If the Son of God by taking on him the humane nature made himself of no worth and descended to bee nothing it follows that man is nothing pag. 73. lin 18. Now hee saith so but sometimes hee saith that man is as eternall as perfect as God yea God himself see Theologia pag. 31. and pag. 37. and pag. 52. lin 6. See the Bright Starre pag. 77. and pag. 182. See Divinity Dissected pag. 1. If the creature bee something saith hee God cannot bee infinite for there should his beeing bee bounded where ours began pag. 78. the Father Ioh. 17. 1 Cor. 6. both begotten from Eternity Ephes 1. Prov. 8. Ephes 2.10 Rom. 8. Heb. 2.14 First Christ is the Son of God so is a Christian too Secondly There is two natures in the person of Christ the Divine and the humane made heavenly by participation so there is in a Christian the difference is this First Christ in his person is the first begotten and first born of God Rom. 8.39 Col. 1.17 the person of a Christian is the next begotten of God in the Lord Jesus Secondly the person of Christ is the Word of God 1 Ioh. 1. and was ever with the Father Prov. 8. the person of a Christian was eternally with God in his eternall Decree but not the Word as Christ was Thirdly The person of Christ is that by which God made the worlds and by which hee doth uphold and beare up all things Heb. 1.3 but the person of a Christian is not Fourthly the union betwixt Christ and a Christian is a made union a union that in respect of a Christian had a beginning but the union of Christ in his person is without beginning Fifthly A Christians union may bee increased and that may bee discovered concerning it that hee never knew before Ioh. 20.9 but the union of Christ cannot Sixthly The person of Christ is the second in the Trinity 1 Ioh. 5. but a Christians person although it bee there yet not a person there the second difference is this In respect of the Offices of Christ in his Kingly Office he is over all Christians Angels and creatures Heb. 1. 1 Pet. 4. last Col. 2.15 so a Christian is a King too but not as Christ is hee is a made King by Christ Revel 5. hee is a King in the kingdom of Christ Rev. 3. hee is a King towards God and shall receive a Crown 1 Tim. 6. hee is more then a man in this world more then a Conquerour through Jesus Christ Rom. 8. Secondly Christ is a Priest so is a Christian too but Christ is a Priest for ever after the Order of Melchisedec Heb. 5. A Priest to offer up himself a sacrifice for sin to make reconciliation to purchase liberty and everlasting glory for men 1 Cor. 5. Esa 53.5 1 Pet. 2.24 But a Christian cannot bee the saved and Saviour too hee cannot reconcile save redeem or give life to any hee is to praise God for ever for Christ and all that comes along with him Rom. 8.32 Thirdly Christ in his Propheticall Office hee is the onely true Minister of the Gospel hee did bring glad tydings to the world a Prophet to teach and informe his Church by the Spirit Ioh. 15. So a Christian is a Prophet too but how Follow mee as I follow Christ 1 Cor. 11.11 To teach the Truth as it is in Iesus for so hee hath been taught of the Lord Jesus 1 Pet. 4.10 1 Cor. 14.3.33 Hee knows nothing of himself but what Christ reveales unto him Ioh. 15.5 1 Cor. 4.7 The third difference in a Christians union is this Christ in his
essence is not onely the Word A Christians union with God is a Glorious discovery of the incomprehensible union of the blessed Trinitie but also the minde and spirit too Ioh. 14. Philip hee that hath seen mee hath seen the Father Rom. 10 Hee is God ever all blessed for ever 1 Ioh. 5. last This is that very God and that eternall life But the person of a Christian is not the minde word and spirit yet hee hath all within him Last of all Christ and a Christian in their highest glory are not one by union without distinction a distinction without separation Rom. 8. last Now you see the onenesse that is between Christ and a Christian and you see the difference too the glory of a Christian is so great that none are able to expresse to apprehend or comprehend Ephes 3.18 19. That that eye hath not seen nor eare hath heard nor it ever entered into the heart of any man to know that love of God that passeth knowledge Now if the glory of a Christian bee so great how infinite is the glory of the Lord Jesus the union of the Trinity is so great so infinitely glorious that all Saints and Angels knows not the utmost mystery thereof the union is so great that they are one in essence though three in person they are not three Gods but one every person is God not the Godhead or essence The Father in his Essence is the whole Trinity and so is the Son and Holy Spirit also but in his Person he is not Christ in Reference to his Person is the second in the Trinity that created assumed and is united to the humane nature and in that he suffered and reconsiled God to man and man to God this is not God the Father he sends his Son into the world Jo. 3.16 nor the Spirit for he reveals Christ Jo. 14.17 this is an undeniable truth the Scriptures doth plainly declare it Jo. 1.14 Matt. 1.16 2 Pet. 1.17 the Spirit is called another Comforter Jo. 14.26 Chap. 15.26 this is in reference to their Persons they are one in Essence Jo. 4.24 and in their Persons they work one and the same way to one and the same end Jo. 14.18 Joel 2.28 Esa 24.3 some Scriptures concerne Christ as man soule and body Jo. 5.30.31.32 Matt. 26.38.39 the 20.28 Phil. 2.7 8.9 Heb. 5.7.8 Againe some are to be understood of Christ God and man the second Person in the Trinity Heb. 5.9 Jo. 6.62.63 the 2.19 Luke 21.33 Jo. 3.13.14.15 the 1.14 Isa 41.2 Againe some Scriptures speakes of Christ in his God-head or Essence Jo. 10.30 verse 18. Chap. 16.14 the 14.15 1 Jo. 5.20 Rom. 10.9 so we must understand of many that speake of God as a Person 1 Jo. 5.8 Matt. 3.17 Heb. 1.8 Psal 45.7 Psal 12.28 2 Pet. 1.17 some of his Essence or God-head Act. 17.28.29 Rom. 11. Last so Esa 40.25.26.28 1 Tim. 6.16 Iohn 1.18 Iob 36.26 so also of the Spirit as a Person Io. 14.17 Matt. 3.17 some speake of his Essence Io. 4.24 Act. 5.4 Iob 26.12.13 CHAP. XII A Discription of the Devill OF all the wayes and workes of God in this world the Devill is the greatest and the Chiefest Iob. 40.19 and 41.34 there in no created being in this world that is so great in power as the Devill is Ephe. 2.2 he is called the Prince that ruleth in the Ayre and hee is thus called for two Reasons First because of the greatnesse of his Dominion Secondly his greatnesse in being there are but two kingdomes the Kingdome of God the kingdome of the Devill the Kingdom of light and the kingdome of darknesse Secondly this world by reason of sinne lyes under a thick cloud of darkenesse the Devill by his workes is this covering and cloud that over-shaddows the face of the whole Earth 1 Ioh. 5.19 the Universall frame of this present evill world is nothing else but a frame of wickednesse the Devill is called the god of this world in reference to its defilement and pollution by the sinne of Adam Thirdly the Devill is the great Ruler and manager of all things that are in his kingdome and dominion he is the Ruler of all things and of all spirits too who have brought themselves under his power by iniquitie hee is for the greatnesse of his power compared to Leviathan Iob 49.23 Behold hee drinketh up a River and hasteth not he is confident that he can draw up Jordan into his mouth we know that Nations and Kingdomes are compared to waters Revel 17.15 The Devill is such a devourer of Nations as Leviathan is of waters as Leviathan by his power doth comprehend those Rivers that he drinketh up so the Devill by his power doth comprehend all the Nations and Kingdoms that are in this world consider of Leviathan in these three respects his greatnesse in being he is above all Creatures his power in action and those mighty effects and events that are continually produced by him by reason of these he becomes a wonder to all that shall behold him So consider of the Devill also his greatnesse in being by which he can be present in all places in this world his power in action there is no Creature can out-goe him in wickednesse and there are many things ascribed to him that cannot be ascribed to any other Creature either in Heaven or Earth he is called Legion that is many hee is called God and Father the Father of sinne the Father of sinners Ioh. 8.38.44 Yee are of your father the Devill saith our Saviour to the Pharisees Ye doe that that you have seene with your father 1 Ioh. 3.8 Saint Iohn saith that he that committeth sinne is of the Devill Thirdly consider those mighty effectes that are continually produced by him and in this he is above all Created powers whatsoever Fourthly all things in this world under this notion are at once and at all times comprehended by the heart and eye of the Devill Iob 41.34 he beholdeth all high things there be two sorts of things that the Scriptures cals high things the things of God and they are really high so high that none can comprehend the heighth of them Ephe. 4. the other sort of high things are the things of men and these are not really high they are high onely in the accoumpt of men now these are the things that the eye of the Devill doth behold and comprehend Matt. 4.8 The Devill at once did show our Saviour all the Kingdomes and Glories of this world there be two principall thrones which the Devill Rules in the Ayre and the hearts of ungodly men Ephe. 2. both these are the proper constant seate and throne of the Devill he is not the Ayre as some say and affirme but is in and Rules there he is not the hearts nor breath of men but is in and is the chiefe Ruler there also Fifthly the Devill is the greatest power and highest principalitie that doth continually oppose the glory of Christ