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
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
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
creature is hath or ever shall have possession of the cause and continuance of that creature is the presence of God with that creature Matth. 6.26 Psal 104.27 God doth not feed cloathe and preserve all creatures without his being present with them doth God doe any thing for any creature and yet is not present with and in that creature Secondly God is present with no creature in such a glorious manner as hee is with those that are elected Joh. 17.23 I in them and thou in mee A Christian doth injoy the presence of Christ I in them as Christ injoyes the presence of the Father Thou in mee Jesus Christ dwels in a Christian and God dwels in Jesus Christ God is present with the devill and so he is with the damned Psal 139.8 for it is not possible that ever he and them should subsist in eternall torment by dying yet never dead consuming yet never consumed but must perish and cease to bee were it not that God doth uphold and cause them to subsist by the power of his presence hell and death it self would not bee were it not born up and upheld by this power Heb. 1.3 my distinction concerning the presence of God with the creature is cleare and plain I will a little further illustrate it It is true God is present with those that are in hell but not after the same mannet as he is in heaven God is present with the damned but that is not any cause of joy to them but it is their torment it were better for those poore wretched creatures by a thousand degrees yea ten thousand if they had not the presence of God at all with them for then their torments would end and they would be at rest it would bee an unexpressible happinesse to them if this might bee Matth. 26.24 God is present there but not as a Father there hee is in the power of his wrath a Judge a consuming fire there think of this all yee that forget and blaspheme God God is there and the Devill sees him together with the damned but Gods discovery is in a way of obscurity and darknesse the same God is in heaven filling all with joy unspeakeable and full of glory and he doth manifest himselfe not as a Judge but a Father of mercy and God of all consolation not in a way of obscurity but in his own personall glory Joh. 17.24 yea in the glory of his Godhead 1 Cor. 13 12. 1 Joh. 3.2 Wee shall see God as hee is now the presence of God with any one creature and the presence of God with all creatures in reference to the creation in reference to their damnation is not the essentiall nature and Divine beeing of God essentially God is present with those that are in hell that is he is present by his Justice and the Justice or righteous vengeance of God 2 Thess 1.8 that is there is the nature of God that is it is not the essentiall nature for that is infinite and cannot be circumprized or comprehended in any place now reckon how much of the justice and righteousnesse of God there is in hell and there is just so much of his nature there but no creature can comprehend either the one or the other and although the justice of God as it is in hell cannot be comprehended neither by them nor all creatures yet as it is there it is not infinite and so not God essentially I will give you two or three instances God the Father is present in the person of Christ the nature of God is in the glorious person of our Saviour Now wee must apprehend that though the nature of God be in an unexpressible measure in the person of Christ yet consider of that nature in reference to Christ as a person and that divine nature in that glorious person is not the nature of God essentially the person of Christ is not the godhead but a person subsisting in the godhead Another instance is this grace and glory is the nature of God now this nature is in a Christian for the Spirit of God Jesus Christ and God himself dwels in him Joâ— 17. now the nature of God and the presence of God the Father Sonne and holy Spirit is in a Christian consider of the nature of God and it is his being present there consider of the presence of God in a respect to it selfe and it is the nature of God Gods presence is his being Gods being is a spirituall Divine substance now wheresoever God is there his presence is and where his presence is there his nature is we cannot devide betwixt the nature and presence of God but we distinguish concerning them Gods presence in Reference to it selfe is his nature essentially but not in reference to all creatures now I have spoken of Gods presence in reference to it selfe and so it is the nature and being of God essentially Secondly I have spoken of Gods presence in Christ and so it is Incomprehensible but not the God-head Thirdly I have spoken of Gods presence in a Christian and from thence I prove that the presence of God and the nature of God in a Christian are both one yet not without some distinction for our understanding in respect of order and term last of all I have spoken of Gods presence with every particular creature and I have proved that the presence of God with them consider it in a respect to it selfe and it is his nature consider of it in a respect to the creature and in respect of those things that it produceth and it is not it the presence of God is one thing and that that the presence produceth and causeth to be is another every torment in hell is in some respects produced by the presence of God but every torment is not the presence of God now all the Righteousnesse of God causing and producing those torments and the presence of God bearing them up in the torment in it selfe is the nature of God it is not the nature or presence essentiall but a degree thereof the presence of God is one in all places not one in all Respects the same presence that iâ— life Heaven and everlasting glory to some is death torment and everlasting misery to others yet one and the same God though not in one and the same discovery and appearence God hath not a double presence yet many disoveries and appearances of that presence and thus much in answer to the first question And the first particular the presence of God I come now to Answer the second question whither the presence of God is not but where his essence is I will give a further Answer having spokenssomthing to it already by speaking of the second thing which is the Omne-presence of God Ier. 23.23 24. Psal 139.7 8. God fills all places with his presence and spirit all places are full of the presence and Spirit of God the presence of God is where his Spirit is and that is
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
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
I should deal by a man that had often ventured his life to save mine and to requite his love I should adventure my life unjustly and without cause to take away his The life of a friend ought to be very dear unto me but the truth of God more dearer The Word of God is the life and glory of the Lord Jesus the cause of life in every Christian is the life that is in Jesus Christ because I live saith our Saviour ye shall live also then how grievous and lamentable a thing is it for a man that knows this life to crucifie and make a mock of it the secret thoughts and intents of all hearts are discerned and made manifest by the Word of God Matth. 12.25 Saint Paul saith that the whole Scripture is given by the inspiration of God 2 Tim. 3.16 this is expounded by St. Peter 2 Pet. 1.20 21. where he saith that no prophecie of Scripture is of any private interpretation that is it is not the writings of men consider them as men the Prophets and Apostles that writ the Scriptures did not write down their own private meditations for the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit that is they spake by the inspiration of God by a Spirit that was infallible and could not lie Tit. 1.2 But some may say that though they were infallible in writing yet they were no more then you are for you say that you are infallible also Answ First so far as I cleave close to this truth and do not derogate in the least so far I am infallible Object But how do you know when you write such and such truths that you do not in the least measure adde to nor diminish from the Word of God Ans When I write from such as need no interpretation I am then infallible And that there are such Scriptures I prove 3 Job 16.17.27.31 Hebr. 2.14 1 Joh. 4.1 2 3 4. 1 Pet. 2.20 21 22. so on This is a truth that I write and an infallible one that Jesus Christ is come in the flesh it is Christ that is dead yea or rather that is risen again who fitteth at the right hand of God and maketh request for us Rom. 8. Another is that there is but one God but one eternity and not two Isa 64.4 Again that every man shall be raised up with his own body 1 Cor. 15.38 Matth. 25.32 to receive a reward according to his works Revel 22. That perfection of spirit and body cannot be obtained in this life Rom. 7. 1 Cor. 13.15 2 Tim. 4.7 8. with many others of the like nature Now when I write this and say that I am infallible it is not my word nor another particular infallable truth besides the Scripture but I write the same truth which was written by the inspiration of God I know that I write infallibly because I write the infallible truth and I know the infallible truth by the light of that Word that I write from both in the letter and in the Spirit I know there are many nice curious questions abroad which are not worth the answering because they do not tend to edifying for if a man as St. Paul saith 1 Tim. 1. would give heed to them they would be endlesse and to no purpose but to stir men up to contention and vain jangling Sixthly there is no book whatsoever that is so full of truth and so free from errour and contradiction within it self as this Word of God is although the eye of sence and reason cannot see it Joh. 17.17 1 Cor. 2.13 All the writings of men are subordinate to this and all the truth that is in all creatures did flow from this and is a dependance upon this Now I prove this by these arguments that that is a divine truth cannot contradict itself for then God would be divided and light would be at enmity with it self but the Scripture was written by a divine Spirit and so must needs be a spirituall truth and therefore free from all opposition and errour within it self Secondly that that by one Almighty power causeth all to be holy and spirituall that in it self must needs be so for it is impossible but that the stream should be according to the fountain and every effect according to its originall But the Word of God when it changeth the heart causeth all the parts of it so far as it works to be holy and spirituall therefore in it self it can be no other then according to its workings The Word of God is the originall cause and fountain of all holinesse Joh. 15.3 Ephes 1.13 Col. 1.5 Jam. 1.18 all that infinite holinesse and purity which are in and flow from men and Angels are but as so many streams flowing from this fountain A seventh reason to prove the truth and sufficiency of the Scriptures is this because no word hath inabled poore simple illiterate men to understand the minde of God and to suffer reproaches and persecutions in the defence thereof as this Word of God hath Ephes 6.17 Joh. 17.33 2 Cor. 6.7 He'r 11. whole Chapter The letter onely cannot do it the letter is no help to the Spirit for the Spirit is the same truth that is revealed in the letter and was before it and now is no more then it was for the letter doth not adde to the Spirit but is onely a relation which is absolutely usefull to man and without which nothing can be But the Word in the Spirit is the same truth which will remain when the letter shall be abolished Many times when men could not enjoy the Bible they have been enabled by the powerfull injoyment of the Word in the spirit to suffer in the defence of the Word Last of all they that do deny the Word yet notwithstanding do make the Scriptures to be the ground of all their Sermons and writings now if their Sermons and writings have any truth in them and they draw that truth from the Word then the word must be a truth also for it is as impossible for them to draw a truth from the Word if the Word were not the truth as it is for any man to draw a reall substance from that which is but a meer shadow The mad mans divinity is called the mystery of the History yet he will not acknowledge that to be a truth all his writing will sufficiently prove that there is little of the Word of God to be seen in it being nothing else but a compounded confusion of Logick Philosophy and Astrology altogether which in truth is no better then Familisticall Atheisme and although they father these confused heresies upon the Word yet the Word of God doth remain intirely pure in it self without mixture and so will continue for ever CHAP. VI. Proving the Coming Death Resurrection Ascension and Intersession of our Lord Jesus which is absolutely denyed by all the principall
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
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
the appearance of his power and the power or spirit of man is God in that appearance When God made man and put a spirit into him he did put in or goe into man himselfe but he did not put in or goe in himselfe in his Essence but in the manifestation and discovery of his Essence and so he appeared in all Creatures but in man after another manner setting up a greater light and manifestation of himself than he did in all other Creatures besides except the good Angels Job saith that the spirit of a man is the Candle of the Lord it is not the Lord in his beeing for light and darknesse are both alike to him The spirit of man is not in the course of nature a light to the Lord to discover any thing to him but it is the Candle of the Lord set up by him in the bodies of men by which light they come to know God and to know all things that hee hath decreed that by that light shall be revealed unto them Rom. 1.19 For as much as may be knowne of God was manifest in them for God hath shewed it unto them now if that light had bin able to carry them forth into a spirituallity in all things that as they knew God so they might glorifie him as God and not become vaine in their imaginations and so turne not nor make use of that knowledge which they had of God to the exaltation and setting up of that that was not God they had bin saved verse 20.21.22.23.24.25 but that light was not sufficient for such a worke Secondly the spirit of man is of thorow and to God that is as he is the Ordainer Creator Governour and Upholder thereof surely there must needs be a wonderfull appearance of God in all this and this must needs be God in a glorious appearance or discovery of himselfe in man and yet his Essence is not the nature life and spirit of man a wonderfull appearance of God in man to give and measure out into his Spirit so much power and glory Thirdly the spirit of man as it came forth in its first estate out of the hands of God was the sweetest and the excellentest of all Creatures in this world and was heire of all things being very frequent in Communion with God now the same spirit that he had then he never lost for then he would have ceased from his being and therefore all men have such a spirit as then God gave unto Adam that which he lost by falling was that good peaceable holy and glorious condition wherein he stood with God this hee lost both for himselfe and his posterity in the day that thou eatest thereof in dying thou shalt surely dye now if by dying the Lord had meant to take away his Spirit in the being of it then how comes it to passe that he lived so long knew his wife and increased in his Generation by which meanes we come now to have a being in the world what cunning Antichristian Poeticall Phylosopher is there that can winde us out of any of these truths Fourthly If Adam lost his spirit and it was not one and the same with ours then did God raise up another contrary Generation in the World and then what kind of Death is that which he did and we doe now suffer if that spirit was destroyed in the being of it then it never after felt or could be any wayes capable or sensible See the booke Intituled Divinity and Phylosophy dissected either of a condition of Joy or torment but that that we call the losse and fall of man that Antichrist saith is nothing else but God in an appearance of darkenesse for the sinnes cause and for the good of the man that God and man had made that hee might take an occasion by this darkenesse and obscure appearance to manifest himselfe to and in the man in all his Essentiall glory Answer man by his fall instead of bringing Death to himselfe and to his posterity by this meanes he brought life and immortality the God-head and the Essence to himselfe if all this be true it is time I thinke to throw away the Scriptures in the beginning God made man Righteous but he hath found out many inventions Eccles Fifthly Bright Starr That light is a pure simple naked and habituall faith Residing in the crowne of the of the soule and beholds God without any meane pag. 115. As if he should say that the soule by a habituall faith beholds God without a Mediator for saith he nothing is but Gods will pag. 70. the will of God is God himselfe therefore nothing is but it pag. 71. line 14. and that this is a Divine truth according to the Scriptures he turnes you to the first chapter and there you shall see one lye proved to be a truth by another if this be a trueth it is Impossible that there should be any Mediator and if this be true then the soule is God and so God doth behold himselfe without any meane the spirit of man is a particular substance and power besides the Essence of God yet there is not another Essence or God-head besides that one who is Infinite and Eternall all spirits whatsoever are so many particular substantiall powers all powers whatsoever are one in their Originall but many in reference to their particular beings if any man hath lockt himselfe up in secret and is very loath to come forth to show himselfe plainly to the poorest capacity whether he be for Christ or for Antichrist yet let him now come forth to helpe us against the mighty or to helpe the mighty against Jehovah I will prove this truth to you by the Scripture and by Reason too Which is 1 Pet. 3.22 At the right hand of God gone into Heaven unto whom the Angels Powers and might are subject here is included in this all the spirits that are both in Heaven and Earth now I prove that they are perfect particular powers and beings besides God the power of God in the God-head is God and it is not compounded of parts and degrees but the power of God in the severall appearances of God is not the life and being of him but is the life and being of Angels and men Secondly the power of God in his Essence cannot be made or brought into subjection under Jesus Christ but the power of God in his severall appearances are for God hath so exalted the Lord Jesus that all Creatures both men and Angels are made subject to him Philip. 2.9.10 But God cannot be made or brought under subjection to God as these Angels powers and mights were Againe Thirdly There cannot be a higher confusion or A greater contradiction imagined and expressed by the heart and tongue of man then this to thinke that God should ever bow downe to the Lord Jesus God in his Essence is the blessed Trinity in his person hee is the Father of our Lord Jesus Christ take away a
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
declare unto me what is the present motion and universall frame of every Creature that hath a being upon the face of the whole Earth the Words of the Holy Spirit are that all things are naked and open before him with whom we have to doe Shew me the way of an Eagle in the aire the number of haires on thy head and tell me how many measures of dust there is upon the face of the earth how many sands upon the Sea shore and the winde that bloweth upon the earth which some affirme is God tell me from whence comes it and whether doth it goe I say still that God knows all things but I cannot yet see that the winds and the sea doe yeeld obedience to thee My third Request is this tell me you that have obtained perfection whether at all times and in all estates and conditions whatsoever you have and can have according to your will presently at your commandement all things that you stand in neede of to free you from all poverty sicknesse or any other trouble that doth here in this estate of your perfection commonly befall you Fourthly See Theologia Germanica That God is good or to be made good chap. 4. and yet he is such a good as he is neither this nor that good that can be named knowne or manifested but is also and above all pag. 19. line 6. shew me who it is and how it is possible by any meanes that can be thought of or imagined by the heart of any deified man to make God good who is a beeing of Infinite goodnesse last of all come and declare to me where I shall be and what I shall be at all times and in all places whilst I have beeing in this World doe you not know that some have undertaken to discover unto many what shall befall them while they are in this World You say that God is such a thing as cannot be spoken or written but of him who is the selfe same thing and knoweth it pag. 31. line last hee who is not God cannot say it now you doe grant that he that is the thing can know it and speake it and none but hee now shew me the man that will say that hee is God I should be glad to see him and talke with him and I doe beleeve if I could but meete with such a one that he would doe more good for me than all the men that ever I yet could see or meete with God is not a shamed of himselfe neither is the afraid of man whose breath is in his nostrills for wherein is he to be accounted of be not ashamed of your Religion if you be God what are you a fraid of you doe deliver your mindes in a corner and are loath to speake that at one time which you will impudently affirme at another And what is the Reason that you doe heare or preach at all if the spirit of man be God who doe you speake to to your selves life you say is one in all Creatures then what is it that you doe declare you will say that you doe discover God by Preaching why thou art God and so am I too what canst thou discover is there any thing besides God nay is not every thing that hath any life or being God dost thou Preach God to God why hee is Infinite in knowledge what can you Reveale to him what is the Reason that many of you doe keepe a babbling in private and publike is not all this needlesse and to no purpose But you will say that you cannot feede your bellies and cloathe your backs and provide for your Families without this you must doe something for a living Answer The earth is the Lords and the fullnesse thereof Secondly God stands in neede of none of these things he is not nor cannot be subject to hunger and want as we are and besides all this I le shew thee where thou dost bring another grosse contradiction and absurdity upon thy selfe Germanica pag. 45. line the 7. you say that he who is it and knoweth it cannot speake it will you be your owne Judge in this then doe but looke by the light of Reason and you shall acknowledge the falshood of these two a forenamed First There is a God that is true Secondly there is but one God that is true also is it not now give me leave to discoveâ— thy Familisticall Atheisme in this if there be none of you that will deny this that God is and that there is not two but one now how is it possible that either one or both of these should hold true by thy confused confounded Description of God First you say that he that is God can know it say it and write of it this is a truth and cannot be denyed by any that will acknowledge God but how this a truth why thus it is a truth if it be right in its originall in its sense and in its end now take away any of these and it ceaseth from being a truth under all considerations truth in all these is God God is truths Originall it came forth from God Joh. 16.28 and 17.8 and was ever with God Chap. 17.5 and 14.24 Proverbs 8.22 Joh. 1.1.2 and 3.11 the whole Scriptures doth witnesse to the truth of this Act. 14.3 Joh. 8.18 Act 15.8 1 Cor. 2.1 1 Joh. 5.6 1 Cor. 1.6 1 Tim. 6.13 Joh. 7.7 Act. 10 43. Jere. 31.34 Mich. 7.18 Isa 41. Againe the true sense and meaning of truth is not sensuall and carnall but divine and Heavenly Tit. 1.2 2 Tim. 2.13 God is also all truth in its end God is one in his end as he is in beeing 1 Cor. 8.4.5.6 Ephes 4.4.6 1 Tim. 2.5 Revel 21.6 Joh. 3.33 Rom. 3.4 1 Cor. 1.9 1 Thes 5.24 Heb. 6.18 1 Joh. 1.9 and 5.20 now that that you say is true but how not from a false originall Though men by reason can discover and speake that that in many respects is true yet if they seeke to make themselves Reason or any other the Originall of truth they then doe no longer speake it but with-hold it in unrighteousnesse as for an instance or example for a Familist a Papist or an Atheist to say that God is or that there is one truth which is God now this saying is a truth that is so long as men hold it forth as the originall but for any man to say that God is and I am this God Essentially he destroyes truth and sets up false-hood Secondly so long as truth is kept to its own sense and discovered according to its owne meaning it abides one and the same I speake now of it in reference to men but when once a truth is spoken and then a sense or meaning brought in either by Men or Divells such a sense as is according to reason then is truth denied and man seperated Lastly if truth doe not hold firme in its end it is not then truth but errour now truth in it selfe
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