confutation I desire to inform you of which are as so many spears thrust thorow the heart of Christ and a Christian the heart of Christ is the Spirit the heart of a Christian is Christ who is this Spirit The method that I shall use is this First I shall set down the errours laying them open and naked to thy view Secondly lay down the truth by which I desire to proceed against them T is true that one of them includes and contains them all and whatsoever else they can devise to write or say Yet for distinction understanding and profit I shall divide this one great mystery into many distinct severall mysterious Doctrines CHAP. II. Antichrist described and confuted in his first Errour which is that there is but one Spirit or life in all things both in heaven and earth and that is absolutely and essentially God and something concerning the coming of Christ in the flâ—sh I Shall lay open this Errour to you thus there is but one Spirit in the world that is there is but one spirit or life internall fire heat or motion in all things whatsoever without exception in God in good Angels as we call them in devils as we term them in all creatures and in all the sons and daughters of men The confutation I do not know any thing to the contrary but that there is and may be seemingly or for want of knowledge some difference amongst them but this I say that he that holds not closely and firmly to this one ground and principle cannot be an absolute able direct but must needs be a neutrall Familist The truth that I shall lay down is this that this expression thesis or doctrine is an erroneous Antichristian blasphemy whatsoever is erroneous is Antichristian whatsoever is Antichristian in this sence concerning the essence or being of God is blasphemy T is treason for any man but the King to say that he is the King t is treason rebellion and blasphemy against God for any man to say that that which is created and finite is the Infinite and Essentiall Godhead I shall prove that to be an undeniable truth which I have to say to you concerning this first Errour both by Scripture and Reasons making it clearly manifest that there are more spirits in the world then one and that the life and being of man and all creatures is not the life and being of God 1 Joh. 4.1 Dearly beloved beleeve not every spirit but try the spirits whether they are of God for many false prophets are gone out into the world Let us solidly and lovingly search out this mystery and see what this spirituall and divine truth will afford us you may plainly see that these words are an exhortation a conclusion and a. Reason all which he delivers with these two loving foregoing expressions Dearly beleved the exhortation lies in these words Beleeve not every spirit but try the spirits whether they be of God the Reason lies in these words For many false prophets are gone out into the world The conclusion is this that there are more spirits in the world then one And it lies in these words spirits and prophets speaking in the plurall number Then there is another implyed and that is this that every spirit is not of God ver 2. and 3. It is impossible that one spirit should act in such a way of opposition or contrariality as these two spirits do which the Apostle gives a description of The good Spirit which is of God is known by this action which is a reall confession and acknowledgement of the coming of Christ in the flesh The other spirit is known by another contrary work viz. to deny this Christ in his coming The last thing that I shall observe from these Scriptures is this What manner of Christ is this that the Apostle here speaks of is it a particular body a perfect man which God created and assumed in the wombe of that Virgin that was for this end ordained and set apart by God from eternity I mean that Virgin which was espoused or affianced to Joseph whose name was Mary or is it a universall Christ as Antichrist cals him that is the flesh and blood of the whole world to which this Scripture with many others is applyed 1 Tim. 3. last Without controversie great is the mystery of godlinesse viz God manifested in the flesh that is God manifest in the flesh of all men which flesh outward form body or orgine See the Bright Starr That it is chiefly remarkable to find Christ in his passion in us that he be considered and beheld as crucified in us pag. 205. li. 4 11. That if we deal with the passion of Christ in himself it must be imaginary but if we look upon it as it is in our selves it is not then to be imagined but beheld just such as we feel in our selver really p 211. l. 17.18 was created by one life good or God which is eternall and this good God or life eternall in creating this man did assume it and by assuming or uniting it to himself Godhead or essence doth make out a discovery and manifestation of himself to himself in and by all creatures whatsoever The first I acknowledge to be the truth and of Christ the second I prove to be false and of Antichrist one Scripture hath dependance upon another like a golden chain break one link and you break all deny one truth and you deny all Compare one spirituall truth with another and that is the onely way by the Spirit to finde out the spirituality of all truth These Scriptures that I am now treating or speaking of are sufficient witnesses to justifie or bear me out in all these inferences or conclusions that I have drawn from them But besides these I shall produce many others to confirm this truth which is so plain that the devil and Antichrist in all their appearances cannot deny I mean in such a manner so as to take away the essence and being of it out of the world I mean a new creation the heart of a true beleever The other Scriptures are these Luke 27.28 so onward to the 55. I pray you read this History in love to the Lord Jesus without any selfish by-respect either to your selves or to any person in this world if any will deny a particular crucified Jesus he must race and blot out all these with many other Scriptures concerning this Isa 7.14 Dan. 7.14.27 Micha 4.7 Isa 30.18 the 41.8 the 54.5 Jer. 31.3.20 Gen. 17.19 Psal 132.11 Luke 1. last Matth. 28.5 6. Joh. 20.19.25.29 1 Cor. 15.3 4 5 6 7 8. Isa 53.5 1 Pet. 2.24 Act. p. 4. Matth. 8.17 Jona 2.1 Matth. 11. from the first to the 6. Isa 61.1 Matth. 3.3 the whole Chapter Isa 40.3 The Lord is pleased to lay this truth upon a sure foundation in all which he doth confirm his word and promise and also discovereth his love and glory for the comfort and
in grace nor nature that will or can uphold this for all Rivers that are swallowed up by the fulnesse of the Sea were before they were thus gathered one element together with it But all creatures are not of one and the same nature or divine spirituall substance together with God therefore it s impossible that ever all creatures should thus be gathered up in too and by being thus gathered should become one fulnesse with God If this were true then as some affirm every thing were the word of God and so the knowledge of every thing and of any thing whatsoever were the onely knowledge of the Word of God St. Paul saith 1 Cor. 2. that no man knoweth the things of a man but the spirit that is within him so no man knows the things of God but the Spirit of God It is impossible for that light that is belowe God to know that light which is God No man can know the light of the Sun by the light of a candle the light of Reason is but Moon or candle light it is too dark weak and waterish to discover the light of the Sun by it nothing belowe God can discover any thing of God but all creatures in all respects consider them as creatures are belowe God considering of God in reference to himself therefore all creatures cannot discover God nor thus be made one with him Again whatsoever is infinite to that nothing can be added but God was the same fulnes before the creature was that he is now the creature is therefore no creature nor all creatures can not be so gathered up in to God as to be made one fulnesse with God who is not nor cannot be no other now now all creatures are then he was eternally before any creature had a being Secondly if a carnall spirit could understand the minde of God in the Word then could it no longer continue to be a Christians center that that flows from Christ to that Christ must be a center But all Christianity flows from Christ therefore it must needs be centered in him Now if the written Word could be known in the letter and in the spirit by one who hath not the spirit then darknesse would be turned into light and light into darknesse the Word of God would then be not heavenly but earthly But as nothing can change the being of God into that which is not God Rom. 1. though many seek to do it So nothing can change the Word of truth into that that is not truth that is into a lie this the power of men and devils shall never accomplish If the Word of truth in the letter and in the spirit could be discerned by a lie then consider what a great losse all the people of God would then have and that for these Reasons First the Word of God is the foundation that a Christian hath or ever shall have to all eternity 1 Pet. 2.7 1 Cor. 3.11 Christ is a Christians foundation in these foure respects First the foundation of our election this the letter declares and as that declares it so we know it and are able to prove it Ephes 1.4 5 6. A Christian was chosen and beloved of God in Jesus Christ from eternity Christ is the Word Joh. 1. the Word bears up all things Hebr. 1. A Christians election is born up and kept from being abolished by the glorious person of our Lord and Saviour Secondly Jesus Christ is the foundation of our Redemption too 1 Pet. 2. Joh. 10.9.18 He was the Lambe slain from the foundation of the world and he is that person also consider of him in his Godhead that ordained and set apart himself to be a sacrifice and an atonement for the world Thirdly Christ is the foundation of a Christians conversion also Ephes 3.17 1 Cor. 8.6 Lastly Christ is the foundation of a Christians everlasting glory Rom. 8.34 Joh. 17. Perswade me if you can whosoever you are that would race and blot out the Gospel of Christ both in the letter and spirit that I have no other Father Redeemer Governor and Creator then that spirit which is within thee which thou didst receive in the wombe and then I shall beleeve this that you have said concerning the Scripture therefore to consider you as you in truth are the more you speak against the Word of God the more cause I have to beleeve it for the devil will never speak well of Christ unlesse it be for some devillish end or other Gal. 5.17 Thirdly no man ever would write such a word that is so much against him and altogether contrary to him as the two testimonies of our Lord Jesus are for then man would make a law against himself which is against all Law and Reason Who is the man that will accuse himself and betray himself to death through his own accusation man instead of making spirituall Laws is the onely breaker of them Rom. 2.13 and 3.10 11. Doth not our daily practises continually declare the truth of this unto us But some will object that I do all this while prove the Word to be true from it self which is a contrary thing and gives no satisfaction at all To this I answer That I do thus I acknowledge and that for this Reason Because I have no other way to prove the truth that it is true but by the truth No man can know the Sun that is the Sun but by the light thereof Secondly the testimonie of the Word is of it self a sufficient testimony for it self 1 Joh. 5. There are three that bear record in heaven the Father Word and Spirit and these three are one they are one God one Spirit one Truth and one Testimony The Lord saith that there is no other God besides me Isa 45.6 Now by the same rule men may say how shall we know thee to be the true God we have no witnesse or testimony but thy own I answer The record and testimony which God bears of himself is true and sufficient because he doth not onely say that he is God and so leave men there but he acts according to his Word sending forth an Almighty power causing men to acknowledge him to be in truth that he is and causing all creatures to discover and reveal his power and Godhead to the world A man may say that he is God as many do but they cannot prove what they say for their saying that they are so doth not cause them to be so unlesse they could come forth with an infinite Almighty power to act as God doth Thirdly Whatsoever is besides the Word in comparison of the Word is not a truth but a lie and then what is it besides the truth that can come in really to iustifie and bear record to the truth the testimony of the truth is a sufficient witnesse for it self because there is no other truth besides it The Word in the Spirit bears witnesse to the truth of the Word in the letter and
the truth of the letter bears witnesse to it self in the spirit the letter in it self is dead but the Spirit of that truth which is in the letter quickneth and giveth life The bare letter is but a History or a Relation yet it is a true relation For the Apostle saith that no lie is of the truth there is no lie in the truth consider it either in the letter or in the spirit We know that there are many lies cast upon the truth by him who is the father of lies but consider of truth in it self and no lie can be any part thereof for the Word doth imply this it could not be thus denominated if its nature were not according to its name The term light signifies the nature of light so the Name of God signifies the nature of God so the word truth signifies the nature of it the name of truth is truth and so is the nature of it too Now consider that nothing is so contrary to the inward nature and internall disposition of man as the Gospel of Jesus Christ is the Word of God is contrary to all the principles of follie that are in the hearts of men Psal 14.1 2 3. The fool hath said in his heart there is no God this was a secret spirituall wickednesse that lay lurking in his heart he was a cunning fool he thought in his heart as the Familists do that that he would not often confesse with his tongue and although he loved this Atheisticall religion well yet he was not very willing to suffer for it The conclusion that I shall draw from this first verse is this that the wisest man in the world is a meer fool untill he be a Saint untill he leaves the wisdom of the world and those politick logicall doctrines which that wisdom teacheth and be filled with the wisdom of God So St. Paul saith 1 Cor. 2.13 that the doctrines and words of mans wisdom makes the crosse of Christ of no effect Chap. 1.17 The word of God the doctrine of a crucified Jesus is meer foolishnesse to them it is too holy too plain and simple for them to deal with if they should teach the truth as it is in Jesus and not mix their own words and corrupt imaginations therewith if they would declare the whole truth and keep back no part of Gods counsell what then why then their perfection must fall down to the ground Therefore you see how contrary the Word of God is to all the principles of mens hearts and contrary to all their practises too What will not what doth not many men do who are taken to be great Preachers of Christ I say what will they not do to exalt Babel to prefer their own bellies and outward estates before the Word of God they take it up in their Sermons in the sight of the people but lay it aside in their lives and conversations Fourthly no man could ever parallel any other book or writing to this Word of God but in all ages for all sorts of persons it hath been in one respect or other the foundation of all Writings Councils and Disputations whatsoever is or hath been under heaven concerning Religion there is but one truth as there is but one God which in the power and spirit of it is God Joh. 1.1 Chap. 5.32 Fifthly the Scripture is written for this end that it may be an occasion of offence and a stone of stumbling both to the Jews and Grecians and by this means their eternal destruction and to others a savour of life to eternall life 1 Cor. 1.23 24 25. 2 Cor. 2.15 16. Isa 8.14 Joh. 3.14 There is no writing that ever hath been besides this that hath been accompanied with such life and power by which it hath raised up and cast down saved and destroyed as this Word of God hath No word hath been such a discovery of the minde of the invisible immortall God unto men as this Word of God hath Joh. 1.18 Again what writing hath discovered the nature and condition that all men by nature are in unto men in such a manner as the Word of God hath Rom. 7.7 which proves that it was written by that Spirit that knows all hearts and all things 1 Cor. 2.10 11 12. Reason it self tels us that it is impossible for any power to change the carnall stony lofty spirit of man but that power that is above all things and can do all things See Matth. 12.17 18 19 20. Christ by doing that which the Scriptures do declare to us did open that sealed book which none would undertake but the Lambe slain from the beginning of the world Revel 5.3 4 5 6. Isa 42.1 The Apostle saith that the Word of God is lively and mightie in operation sharper then any two edged sword and entreth through even to the dividing asunder of the soul and the spirit and is a discerner of the thoughts and intents of the heart Hebr. 4.12 Some do object and ask what is here meant by this clause soul and spirit being that they are both taken for one and the same in Scripture Luke 1.46 47. Mary saith My soul magnifieth the Lord and my spirit rejoyceth in God my Saviour To this I answer There are two interpretations upon this Scripture the first is that the soul of a man is not the spirit of him but it is his body in which his spirit is and from which it is divided And to prove this there are these Scriptures David speaking of Christ saith that his heart did rejoyce and his flesh did rest in hope because thou wilt not leave my soul in the grave Now how can this be say they that the soul of Christ should be left there where it never was if it be not the body it implyes that it was there and if so then it must needs be mortall Act. 2.26 27. Psal 16.9 10. Gen. 3.20 A second interpretation is that by soul is meant the heart and spirit of a carnall man and by spirit is meant one that is regenerate To which they bring this Scripture 1 Thes 5.23 Now take it which way you will this must be granted that the Bible is the Word of God because these arguments are drawn from it and if there be any truth in either or both of them then is the Scripture that declares them a truth also The Word of God is powerfull in two respects first it is powerfull in it self and so it is the fulnesse or God Secondly it is powerfull in all its operations in respect of it self it is infinite the operations and workings of it is mightie as it is in the creature look upon the hearts and lives of those that have been ungodly and abominable see what a change there is all this doth declare the truth of the Word O what a fin it is for you that have been such and have been changed by the Word so to fall away from God as to deny his Word Just as if
of the Lord Jesus descended in its person or in its essence yea or no Answ The essence of the Spirit is the God-head which was the Creator and great manager of all things before Christ came in the flesh Job 26.12 13. when the Spirit came it came to performe the work or office of a person which was to reveale and discover God in Jesus Christ Jâ—h 16.13 14. to and in those whom God had ordained to be partakers of such a glory Last of all the persons which our Saviour prayed for was first for his Disciples secondly for all the Elect Joh. 17.20 I conclude with this the blessed Trinity are alwayes acting in and for the person of a Christian the Sonne he prayes and suffers too the Father he heares the Son and sends him into the world Joh. 3.16 the Father and the Son doe send the Spirit and the work of the Spirit being sent is to dwell with and in the hearts of the Elect the other verse is And hee shall send another Comforter another besides Jesus Christ this particle hee him proves the Spirit to bee a person And hee shall send here is the person of God and the act of God the person of God in the first part And hee shall send meaning the Father the act of God Hee shall send the Comforter that hee may abide with you for ever In the last part of the 16. and in the 17 Verse you may see the person of the Spirit and the action of that person the person of the blessed Spirit I prove by foure words The world seeth him not neither knoweth him but yee know him for hee dwelleth with you Then here is the action of the Spirit in these two expressions to dwell with the Saints to dwell in them too not to dwell with them as a Husband with the Wife but to dwell with them as the spirit with the body so to dwell with them and in them as that they and it should be both one spirit in God The last thing that I shall observe is this our Saviour did take occasion to open and illustrate the glorious comming and working of the Spirit in the Disciples by its being a stranger to the world and the world a stranger to it as if he should say I will out of my free love and grace to you as I have in your natures dyed for you to redeem you send the Spirit to reveale the excellency of my Death Person and Resurrection to you by that spirit that the world cannot receive the world hath no heart nor minde to receive him our Saviour gives two Reasons for this first Because it sees him not secondly it knows him not Now see what an excellent and glorious thing it is for to see and know the Spirit of Jesus Christ and this I have spoken concerning the first Attribute the power of God which the world knew not nor saw not and why because it was not with them and in them I shall now be briefe in speaking of the rest of Gods Attributes having already discovered them all in this The second Attribute that I shall speak of is the Wisdome of God 1 Cor. 1.24 this is that by which also God doth all things Prov. 3.19 20. The Lord by Wisdome hath founded the Earth by understanding hath hee ostablished the Heavens By his knowledge the depths are broken up and the clouds drop down the dew The Wisdome of God is absolutely and essentially God Job 11.7 8. Chap. 12.16 Chap. 23.6 Chap. 25.11 12 13 14. Chap. 28.12 13 14. here is in these Scriptures a glorious description of the Wisdome of God and when you read these consider of the infinite glory of your Saviours person Chap. 32.8 Chap. 37.16 Chap. 38.36 37. The third Attribute is the Mercy of God Psal 100. Psal 103.1 2 3 4 5 11 12 17. Ephes 1.3 Rom. 9.15 Chap. 4.16 Ephes 3.18 19. Gal. 3.13 Rom. 8.28 32 33 34 35. From this observe these things first there is a greater manifestation of the Wisdome and Power of God in the Mercy that he shews to man through Jesus Christ then there is in the creation of all creatures Secondly the eternall love and mercy of God in the Lord Jesus is the cause of the eternall being and eternall well-being both of Men and Angels 1 Tim. 5.21 1 Joh. 4.16 17. The immortall invisible and incomprehensible glory and blessednesse of both is conceived in and brought forth out of the wombe of the free grace and mercy of God the free grace and mercy of God is the light of his countenance lifted up upon the person of a Christian in the person of our Lord Jesus Psal 4.6 The free grace and mercy of God consider of it as it is in it self is the Majesty and essentiall glory of the Lord Jesus the Majesty and essentiall glory of Jesus Christ is absolutely and essentially God Rom. 11.32 33. Joh. 15.13 1 Joh. 1.3 Rom. 8.16 17.18 Joh. 17.21.22 23 24. Mal. 3.2 3 4. The fourth Attribute is the Justice or Righteousnesse of God Psal 145.17 Isai 6.3 Psal 5.4 5. Job 34.10 11 12 23. Mal. 4.1 Isai 53.6 Rom. 3.23 24 25 26. Consider of the Righteousnesse of God in two respects in Christ and in men from hence I draw these conclusions first all that unexpressible wrath and misery which God laid upon Jesus Christ for the sins of the world was an unspeakable glorious manifestation of Gods Justice and Righteoussnesse Secondly the everlasting death and perpetuall misery of the whole world is another excellent discovery of Gods Justice and Righteousnesse Psal 51.4 the Justice and Righteousnesse of God is the nature and being of him for God is an Infinite being of divine holinesse the nature and beeing of God is absolutely and essentially God Heb. 12.29 The fifth Attribute is the presence of God Jer. 23.23 24. Psal 139.7 8 9. before I speak of the presence of God here are these questions that will arise first what difference is there between the presence of God and the nature of God Secondly whether Gods presence is where his essence is not Now for Answer to the first Consider of the presence of God in a twofold respect first there is the presence of God secondly his Omne-presence First consider of the presence of God now to open this I shall take these Scriptures Joh. 14.25 the second Scripture is this our Saviour saith That wheresoever two or three are met together in my name there will I bee in the middest among them Jer. 23.23 Am I a God at hand saith the Lord and not a God afarre off Psal 139.10 Psal 104. There is the presence of God and the speciall presence from these Scriptures I draw thus much first every creature doth injoy the presence of God I say injoy that is the joy and glory of every creature is the presence of God with and in that creature I mean all but them that are in torment take it thus whatsoever any
with the body others say that it shall dye with the body but shall bee raised again at the last day others say that it is God God in his essence as for this last sort I have made it the principall part of my discourse to show the mysterious Antichristian falshood thereof and for the further confutation hereof I shall goe on in this matter concerning the spirit of man I desire to keep close to the rule and I think this to bee the surest way to take to that no man may winde and baffle mee out in what I shall say and then wee shall see the blasphemy of these Doctrines to appeare nakedly to our view consider of and lay to heart what I shall say to you for I think that I shall have many witnesses and testimonies on my side when I have done I shall describe the spirit of man to you by these queries the first Inquiery is this what is this spirit in its self secondly in its action First Answer The spirit of man was created and received a beeing which it had not before by the Word of God Gen. 2.7 Joh. 1.10 Hee was in the world and the world was made by him and the world knew him not the world was not finished before the spirit of man was made for the spirit of man was one of those works that God made in the creation God breathed in man in the face of man the breath of life and man became a living soule 1 Cor. 15.45 The first man was made observe that expression a living soule it had a beginning God had ordained that it should bee Heb. 11.3 But it had not a reall substance and beeing before it was created all things are eternall in reference to the purpose of God but nothing is eternall in reference to it self nothing was really neither in respect of it self as it was in the creation Gods purpose was that it should bee one of his works in the creation Some doe conceive that because it was and in a great measure still is such a great and glorious beeing therefore it must needs be not onely of but the essence or God himself for when God breathed in Adam the breach of life hee then did breathe in himselfe and could breathe in no lesse then himselfe Again secondly we acknowledge it was made by the Power Spirit and Word of God in its creation yea and we acknowledge further that it is not onely by the power of God but of the power and is the power of God wee dare not acknowledge any thing because of our imaginations for they are deceitfull but wee are bold to affirm and contend earnestly for that that God hath revealed unto us by his Word and Spirit 2 Cor. 5.6 1 Cor. 2.22 ver 10. Thirdly It is said by some that if we will prove that the spirit of man is the power of God which indeed we doe here is our warrant it is of God Rom. 9. last Of him are all things Again It is of God once have I said it saith the Psalmist yea twice That power belongs to God it is suck a thing as cannot be attributed to any being so as to God no man can challenge it and say that power in the least measure belongs to me no man hath power of himselfe either to be or not to bee either this or that rich or poore a King or a Begger to live or dye to walk or refrain from walking Rom. 13.1 There is no power but of God now thus farre we can goe and no farther not in a way of truth modesty and safety unlesse we will make our selves of the number of them or compare our selves to them that praise themselves saying that no man can Preach such strange high care divine mysteries as they can He that is baptized with the Holy Ghost knows all things by the same light that God doth but this is not high enough this may be plainly seen within the Scriptures he knows all things as God doth nay a little higher he that doth submit to them to God may be made and called and so bee divine and God This is mysticall Divinity that none can understand but themselves deifyed men therefore they live above the Moon for they live in the Sun but if we will prove what was said before they will disprove us by this that such a God is not worth any thing I am ashamed to expresse the very word whose essence is not where his power is well what I have said wee have proved and will acknowledge but not in every respect for in some respects it is an Antichristian lying blasphemy I le speak but a word it being already sufficiently proved The spirit of man is God and God is the life of man God is all things and all things are God not in his essence but in his appearance First If the spirit of man be God then why is it said that God made it or that man became such a thing God cannot be made he is without beginning blot out that Scripture Secondly If the spirit of man be God then he did know all things sensibly and infinitely and did doe all things and still doth know all secrets both in heaven and earth in grace and in nature O mysticall Antichrist prethee tell me one thing doe not be found to be a lyer in every word dost thou know really and absolutely that thou thy selfe art God and knowest all things as he doth then tell me this what diddest thou doe what was thy imployment and work from all eternity canst thou not tell If thou art God thou canst not forget thy self nor be ignorant of thy self before thou didst appeare in this Organ or visible forme which before was hid within thy self in silence and darknesse But thou wilt answer me with this word that he that is the thing cannot speak it but if any desire to know it let him expect untill hee bee the thing This is a poore come off is not God as infinite in his Word as he is in his minde observe that Againe if thou art God why doest thou not in thy preaching and writing discover unto thy members the secrets of all hearts thou knowest not what I am nowdoing against thee thou knowest not how long thou shalt live nor how soone thou shalt die Againe if thy Spirit be God show me all things in the path of nature canst thou number the Starres and call them all by their names Canst thou number the sands of the sea and count the measure of the Waters to a drop Canst thou cover thy selfe with Darkenesse and make the thicke darkenesse thy Pavillion doth the eyes of all Creatures waite upon thee and dost thou give them their meate in due season it is time to stop If thou canst come forth and answer If not Why dost thou so exalt thy selfe speake against and without measure blaspheme the Almighty The Spirit of man is not the Essence but it is God in
mans or an Angels power from him and what is he Againe Fourthly It is impossible that ever God in his power should be spoyled by the crosse of our Lord Jesus Col. 2.15 and hath spoyled principalities and powers and hath made a shew of them openly and hath triumphed over them in the same crosse Fifthly God had ordained and created these invisible powers for this one maine end that Christ in his crosse might spoyle and triumph over them for the Everlasting glory and exaltation of his owne name The seede of the woman shall breake the Serpents head Gen. When hath ever any Army bin so exalted in glory as at that time when they can by one thousand bring into subjection and to confusion many thousands This is the unspeakeable glory of the Lord Jesus that he can bring forth from under a poore low appearance on the crosse such a mighty and Infinite power and glory so as to spoyle to pull downe and lay in the dust all the glory of this world thus much for a certaine truth is clearely held forth in the Word Againe Sixthly The spirit of a man hath many faculties that goes to the making up of a compleat spirit and these had a beginning and were Created and so were all powers both in Heaven and Earth for by him were all things created which are in Heaven and which are in Earth things visible and invisible whether they be Thrones or Dominions or Principalites or Powers all things were created by him and for him Col. 1.16 I could give you a large Description of the will of a man what an irresistable power it is untill that power that made it doe or is pleased to perswade and allure it there is no compelling of it will that is forced is not will so also the thoughts of a man how can hee with his thoughts soare up and down and incompasse heaven and earth and bring home tydings of that which the tongue is never able to expresse nor indeed the whole heart able to conceive of or comprehend the devill as I said before of all creatures is the greatest power that is in this world but a Christian in the spirit of the Lord Jesus is a power above the devill in a greater measure then the devill is in power above all creatures Rom. 8.37 38. Hee onely is able to trample upon the devill James 4.7 And by Faith to overcome this world 1 Job 5.4 A Christian in power is next unto Christ the devill is next unto a Christian Antichrist in power is next unto the devill and a naturall man next unto Antichrist so a man in his affections is very strong and mighty who is it or what is it that can take off the minde of a man from that which he hath affection to all the powers that are in the soule are never in a Joynteâ— Harmony nor are ever knit in a stronger union then when they are upon one thing met together in a band of love What is that that makes a man a monster in nature but because his limbes and joynts are not according to the course of nature what is the cause why some men are foolish and altogether void of Reason but because their spirits are not according to that common frame which usually the generation of the Sons of men are in the continuall action of mans heart is to live and move in the devill to have his heart so set upon himself and the things of this world that all created powers in Heaven and Earth are not able to take it off 1 Joh. 2.15 Ephes 2.2 what is that that makes men to bee so resolute so positive and wilfull in all Heresies Opinions Disputations and Works whatsoever but because that these three principall powers in their spirits are deluded and captivated by the god of this world Lastly The life and spirit of man is not the winde in the Aire nor the breath that is in mans body Objection The spirit is a reasonable creature Answer The winde is reasonable in reference to the creation but in comparison of man it is not Man is falne down into everlasting misery and raised up again into everlasting glory doth the winde know or understand this Again The breath onely is not the spirit for the same reason that I said before Secondly The breath is visible and may bee seen but the spirit is invisible and cannot be seen therefore it cannot be the spirit Thirdly The breath that is in man and the breath of a beast are both one under some considerations first they are both one in their originall Secondly They are both one in motion and visible appearance Lastly They are both one in their end consider this first how God hath united himselfe to all his works by which they come to be and to subsist in their beeing Secondly Consider how God hath united one work to another yet notwithstanding this union they remain severall and distinct in their beeings natures motions and possessions the beeing of a Beast is not the beeing of man the nature of a beast is not the nature of Man the motion of a Beast is not the motion of Man that which a beast hath possession of that is not nor cannot be the inward internall eternall possessions of men a Beast knows his own kinde from a man this is not mans motion nor the motion of breath therefore that cannot be the spirit Thus much for a Description of God of Angels and men CHAP. XIV A Description of the sin against the holy Spirit THe sin against the Holy Spirit is this when a man is inlightened and tasted of the heavenly gift and of the good Word of God and is partakers of the Holy Spirit in such a measure as not to be intangled or polluted with the world when a man out of that light and knowledge which hee hath of God doth make a large acknowledgement of the Lord Jesus a man that doth delight to know God in Jesus Christ and doth seek him daily for such a man to fall away thus he doth commit that sin which shall never bee forgiven neither shall there ever be any mercy for that man in this world or that to come the sins I shall summe up in these severall expressions When a man shall make use of all that light knowledge and strength which formerly hee hath received in a willfull way to this end that now by all this he doth deny the comming of Jesus Christ in the flesh for a man that hath known Christ by the light of the spirit and hath received a taste of the goodnesse of God for such a man with a good will and delight purposely against his conscience against the strivings and motions of the spirit out of a hatred and malice against him and his members for such a man to deny Christ in his comming to undervalue him to laugh and make a scorn or jeer of the spirit in all that it saith in the Scriptures
this Take these three directions or rules in reading first a 〈…〉 Philips expression to the Euauch of Ethiopia read but labour according to thy ability to understand what thou readest the second rule is this b 〈…〉 Try and examine every word that I have written and judge to the utmost but c 〈…〉 be sure to judge and trie all things in the spirit the last is this Make triall of all things and judge according to thy d 〈…〉 understanding but doe it in love reade not nor esteeme not of this that I have presented to thy view in respect to its novelty New things doe much delight the phantasies of this age we are too apt to looke upon the things of God with such an eye as we doe upon the things of men love new fashions we should not love things in reference to their newnesse but to their goodnesse My desire is to spend and be spent in discovering truth and falshood for Sions sake and for their sakes whose returne out of Egypt is much longed for many of them being such formerly as were to be beloved and delighted in Now supposing that this Booke may come into many of your hands whose spirits are wrapt up in darknesse by delusion you that thinke that there is no other God Christ heaven life or religion then that that you dispute for give me leave in my discourse to the Reader to direct a word or two to you and they are these first consider that formerly none have been more forward to exalt and acknowledge the Lord Jesus then you have been I meane a crucified Jesus by preaching disputing praying and suffering but now t is otherwise Give me leave to speake according to men Were you not once as reall for Christ as you are now for Antichrist yea I will be one witnesse what close communion had you with God and how many times have you to the refreshing of many drooping spirits made a large acknowledgement of the manifestations of Gods love and favour to you in Jesus Christ how is it that the Lord Jesus is become such a stranger to you and you such strangers to him whom you have formerly so dearely loved and embraced how often have you in your pleadings for Christ disputed against Antichrist and prophesied that such a one must needs be wherof now you your selves are members can you deny this I pray you in love consider if you be elected without laughing at Christ in the face to scorne But one word or two that from him I have to say to you and that is this How dearely and exceedingly doth Christ love you even now whilst you are a denying his truth and blaspheming his name Are you able to expresse or declare it he is unchangeable Againe consider how much he bath done for you from all eternity by e 〈…〉 .17 â—1 doing of which he will abide with you and in you to all eternity and will worke all delusions corruptions temptations Apostatisings and weaknesses for your everlasting joy and welfare Goe on and continue in your mischievous way of iniquity and darknesse but no further nor longer then what is according to Gods eternall purposes and determinations THE DESCRIPTION And Confutation of mysticall ANTICHRIST the Familists Who in a mystery as God fitteth in the Temple of God shewing himself that he is God CHAP. I. What Christ is unto and in the heart of a Christian. ONe of the greatest troubles that ever befell many of Gods people I appeal to their severall experiences is those fiery darts which the Devil by Antichrist doth continually cast at them and it must needs be a trouble yea a wounding trouble to those that have ever in truth tasted of the goodnesse of God in our Lord Jesus and that for these Reasons First because the trials are fiery Take a flash of fire and cast it suddenly in a mans face in a dark night and it will cause a sudden astonishment to ceaze upon him these Antichristian darts in private meditations are many times cast in the face of a Saint which doth prove worse then a sudden flash of fire in the night causing him to be taken with a deeper amazement in such a manner that he scarce knows either where he is or what he is First he knows not where he is whether in heaven or hell in the light or in darknes Suppose a man were to go a journey for his life in such a way wherein he never was before and in his way lies many crosse wayes so that he knows not which to turn to he must needs be but in a poore condition except he have a person with him to direct him that knows all wayes and a principle in him to understand a direction A Christians way is very difficult and troublesome especially in such a case as this when his desire is to injoy most sweet and constant communion with God which he esteems and values above his life but for the in oyment and continuance of this he knows not which way to take too or persevere in seeing many wayes before him he must needs hang down his head like a bulrush untill he meet with the Spirit of the Lord Jesus that knows all wayes without him and within him also and is both able and willing to give him knowledge and understanding which way to take to when he is at such a stand or in such an amazement as this is although he was never with his dear Saviour so far in his way before Now for thy consolation consider three things First Christ is a Christians guide a Christians comfort a Christians companion First Christ who is a Christians way is a Christians guide also Joh. 14. 18. Chap. 17. 20. Thou canst not have a better guide then Jesus Christ is he knows all mysteries and secrets all the close chelled wayes of Antichrist with all the multitudes and numberlesse numbers of them although they lie never so secretly in the bowels of darknes yet they are all naked and open before him Joh. 21.17 Rom. 9.5 Joh. 1.50 Matth. 12.25 And this must needs be so for these Reasons First Jesus Christ was before all things Joh. 8.58 〈…〉 .17 â—1 Secondly Jesus Christ is above all things Col. 2.9 Joh. 3. 31. Lastly Jesus Christ is the principall Governor and manager of all things 1 Cor. 15.52 Psal 110.1 Hebr. 1.3 Joh. 21.22 If thou hast Christ to be thy guide thou mayest without fear encounter with the whole world David could do more with a sling and a stone then the whole Army of Israel could because God was his guide and did guide the stone also that went out of his hand Though many Antichristian Goliahs come against thee boasting of their strength taking it disdainfully that such a one as thou art should offer to come against them supposing to make but a shrimp of thee and thy imaginary God and Saviour as they call it yet assure thy self thou shalt as certainly
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
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
writings and Doctrines of the Familists NOw comes in that matter which I left in its proper place I shall prove and discover this truth concerning a particular Jesus by these foure lights by the light of the Word of the Spirit of Reason and experience See thee Bright Starr where he hath this expression But now to untie this knot we are to transcend all Reason and flie to faith which seeing him man stands invincible that he is God without all fâ—rm image whatsoever and though Imagination iniect the form man yet faiâ—h disdaining all sence considers no form fastning her eye on God so that though an Idea of Iesus Christ crucified present it self to us yet the oceâ—n of faith drowns and annihilates the same pag. 188 and 189. now what manner of Christ and passion doth this acknowledge First by the Word and Spirit consider of the coming of Christ under a double notion his coming in the flesh his coming in the Spirit his coming in the flesh was to be with us and to suffer for us yet so as to be without us Matth. 20.28 Chap. 26.74 the 11.5 Isa 42.1 Joh. 2.24 25. Chap. 9.55 Revel 5.3 but his coming in the Spirit is not onely to be with us but to be within us too 1 Joh. 5.10 Joh. 17.23 Chap. 12.41 God laid our chastisements and griefs upon him 1 Pet. 2.24 Isa 53.5.9 God did this out of love to Christ and to the world neither Jesus Christ nor a Christian should ever have been so exalted and glorified in such a measure and manner as they are had not Christ suffered in the flesh Phil. 2.9 Rom. 3.9.29 Jesus Christ did lay down and nail to his Crosse all that glory which he had in the flesh and under the Law together with all the glory which he formerly in the time of the Law in all his appearances gave to the Fathers and then raised up the same again in a greater brighter livelier manner then ever it was in the world before 2 Cor. 3.7 8. That that was the greatest glory of God in Sion before Christ is now by his coming and dying turned into the greatest obscuritie and darknesse as God did by Lazarus in taking away his life that it might be restored again to him which thing should be a wonder and a miracle to all that should hear it God took away the life of Christ and all the glory that did depend thereon that so in an unknown miraculous way he might give a better and a higher degree of life and glory both to him and to all his to the admiration of all things both in heaven and earth then ever they had before Ephes 2.15 16 17 18. Col. 2.14 15. Rom. 9.4 Chap. 2.17.28 Secondly to prove it by the light of Reason and experience if Christ be not dead yea or rather is risen again Rom. 8.34 I say if he have not died for sin then shall we never die to sin but be for ever dead towards God and our Lord Jesus Rom. 6.1 2 3 4. Secondly if there be no death of Christ then there cannot be any resurrection of life either to himself or to any creature Joh. 11.43 The sixth Errour I will now take in viz. that there is no resurrection nor last judgement for the world Thirdly if there be no death no life or resurrection at all then is there no God at all there is none of these but in this way he that denyes one denyes all he that denyes the Son who is begotten denyes the Father who doth beget 1 Joh. 1.1 and 2.22 23. Whosoever denieth the Son the same hath not the Father for the Son in reference to his essence or Godhead is the Father Chap. 5.1.20.21 Fourthly See the Bright Starr It may be truly said that this book and passion is no other but the gate of heaven and the house of God and though in this passion he made darknesse his pavilion neverthelesse as his darknesse so also his light pag 185. li 9 soon Christ crucified at Ierusalem is imaginarâ— but in man in one that is deified there he may be seen really crucified this is notable iugling he that denies Christ and hath no other way to acknowledge God by that Reason that is flatly contrary to his very nature and being these are two direct contraries which cannot be reconciled by all the humane wisdom and policie in this world For if there be no other God nor no other nature essence and Divine motion then according to their description then by the same rule I 'le prove that there is no God at all Again Fifthly if all this were true then there cannot be any sin in the world and if no sin then no need of a Saviour for God did never make a breach in himself nor ever was at enmity with himself neither is it possible that he ever should be capable of Redemption Sixthly if this were true then is all preaching vain and faith is also vain and we are yet in our sins and all they that are asleep in Christ are perished 1 Cor. 15.17 18. Seventhly if this were true then of all men religions and opinions in the world we who have no other life and glory no other God or salvation but what our hope reaches forth unto we should of all men be the most miserable ver 19. But here is our comfort and everlasting joy ver 20. that since by man came death by man came also the resurrection of the dead Some men would perswade us that bread is stones and stones bread and why but because they conceit it to be so but if they had no other bread or meat then stones to eat for a moneth together I beleeve they would be of another minde and would find as well in the things of God as men that a conceit or imagination doth not alter the nature or being of any thing but because it is what it is in it self really therefore it ought to be so known and apprehended of all men Eightly if there be no resurrection nor last judgement for the world let us eat and drink for to morrow we shall die this doore is wide enough to let in all whorish filthinesse and prophanenesse all sins of all sorts and degrees whatsoever it s no matter how men live what they say or do or how they die there is no account to be given for any thing if you should conceit that all the goods that I have or any other man to be thine by this reckoning it were so so by that means we should be starved unlesse thou wouldst have mercy on us if this be love the Lord Jesus keep me and all his from being of such a Familie We blesse God for the Civill Magistrate and the Law without which we know not what this world would come to the Lord prosper these who are and have been the makers of it according to the truth as it is in Jesus The resurrection of Christ and of
the dead See the Bright Starr That reall suffering which we taste in our selves presents a far more excellent Image of the passion of Christ then that which hovers in imagination alone and that that we feel inwarâ—ly then thâ—t which is speculated outwardly pag 200. is such a work as cannot be beleeved or apprehended by the eye of sence and reason and indeed this is one main cause why many men do so peremptorily deny the truth of the Gospel and set up their own imaginations in the roome thereof for when they cannot apprehend all things by the light of Reason then they do condemne all things although never so contrary to all Reason The light of Reason that God hath set up in the hearts of men is very usefull necessarie and commendable all the while that it keeps it self within its own compasse and center but when once it begins to make any attempt for the finding out apprehending and discerning of that which is not within its reach it then comes to be lost and destroyed a man by this light cannot discern the things that be of God 1 Cor. 3.14 The light of Reason is the wisdom and glory of this world Isa 29.14 1 Cor. 1.20 and the wisdom and glory of this world is darknesse and foolishnesse with God 1 Cor. 1.19 20. A Familist is in this like unto a Papist who saith that the Popes unwritten verities are of equall value with the Word of God so say they that the outgoings of Reason in them are the outgoings of God in his highest and greatest glory Now the conclusions of their Reason are infallible theologicall and heavenly this is the mystery of Divinity the reall divine substance the true light and the perfect infinite and onely good the Bible is a shadow a confusion and a meer lie and all that ever any man can say from thence and all that which they themselves have said formerly which is contrary to their judgements now this is so also a reall shadow a lie a lowe light and vanity For how is it possible say they that ever there should be any resurrection either of Christ or the dead how is it possible that that blood which was trampled upon and spilt under the feet of the Jews should be by the power of God gathered up again and put into the body of our Saviour A second objection is this How can any man prove the resurrection of the dead when men are so scattered and divided by death sometimes men are drowned and so become food to many hundred of creatures that are in the sea and those are afterward eaten by men and those men consumed by creatures again and so many thousand times over one creature is devoured by another now how is it possible that these men should ever receive the same bodies again that are thus destroyed and consumed These Objections are not worth the answering yet if I should not speak something to them in particular they would say that they were such divine mysteries that we could not tell what to say to them a fool may put forth such a question and cause more trouble to come thereby then seven wise men that can render a reason Now the Resurrection is such a thing as that it cannot be received by any for a truth but such as have the truth therof made manifest in their spirits by the power of that eternall Spirit that raised up the Lord Jesus 1 Cor. 6.14 Now that which I have to say is this O fool that which thou sowest is not quickened except it die and that which thou sowest thou sowest not that body that shall be but bare corn as it falleth of wheat or some other but God giveth it a body at his pleasure to every seed his own body If thou wilt but look upon this world in its creation and generation thou mayest continually in the large book thereof read many excellent stories of the Resurrection is not the world in its creation as wonderful in many respects as it is in its Resurrection Doest thou beleeve that man was made of the dust of the earth consider of the work of God in that respect and what was the dust made of we say of nothing Thou sayest that of nothing can come nothing Then it must needs be of the essence of God for nothing is without beginning but God that I think you will grant Is God such a being as that any thing can be made of him Did God make all things of himself Is the essence compounded the bodies of men and all creatures are Is it possible for the infinite immutable and unmoveable Godhead to be divided but men are divided in their limbes and lives too yea divided in all things in his Spirit and in most of the imployments and out-goings thereof what work is it that the heart of man can undertake to manage in all respects without division how are the spirits of some men set at distance from others by reason of pride malice hatred and envie Do not you yourselves sometimes meet with some kinde of men that are of such a spirit as this is that would be glad to see you stoned murthered and destroyed And would not they themselves if it might be suffered quietly be your executioners Now what is the spirits and bodies of these men made of is it eternall without beginning is it a being of it self and doth it perform all its actions by its own power Is this the true God and is there no other Gods besides it If this Spirit be God then what is that spirit or life that thou hast within thee that is God too so then there is but one God which is one in all creatures Now if life be one and the same in all creatures in this sence that now we speak of then tell me one thing Is not the tree in the root and fruit thereof both one and the same is it possible for a corrupt fountain at one and the same time to send forth sweet waters and bitter Doth not the words and works of a mans heart continually declare the frame thereof Now how comes it to passe if God be one and the same in all spirits that there is such a vaste difference between them if they be all one and the same power good life and glory how then comes in those mightie differences contradictions and direct oppositions that are amongst them if every creature be a branch or an out-going of divine glory then is it not possible that it should in the least measure be contrary to its originall and so there could not be any of that unhumane crueltie that unreasonable oppression those grievous bloudy wars and slaughters that doth produce so many sorrows and cause so many spirits to droop and lie a languishing as do continually this is not the bodies of men for that without the spirit is dead that doth cause and act all this When a mans life is gone all wounds
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
truth can there be in the Scriptures which doth declare Christ crucified no other wayes then at Hierusalem Saint Paul saith I am crucified with Christ but hee doth not say that Christ is not crucified no other wayes then in mee this hath no sense in it I dye with Christ by the power of his death working in mee causing me to dye to sin and to be crucified to the world and the world unto me again I rise with Christ by the power of his Resurrection to live in newnesse of life but how can it bee true that Christ dies in mee what doe men understand Christ to bee that they talk thus of his being crucified in man what is the Spirit of God subject to death as it dwels in a Christian can any thing Anathamize the glorious Image of God there or is Christ the outward forme of man or is Christ the outward forme and inward corruption too and so both must dye and bee crucified and come to nothing that the new man God in his essentiall glory may bee set up and adored in man now let all men judge what truth there is in such a description of Christ crucified as this is CHAP. X. A briefe description of God according to the Doctrines and Writings of the Familists THat which is perfect saith hee 1 Cor. 13.10 is that which is so in it self marke and observe what is delivered and in that which it is comprehendeth and containeth all things the life of the least creature of a worm as well as a Christian is such a life or beeing that it comprehendeth and containeth all things Secondly God is the being of all things Thirdly that God is namelesse Look into that book Intituled Mysticall Divinity p. 2. lin 1 lin 22. Chap. 4. Chap. 9. pa. 19. lin 6. that hee is eternall and the true good Fourthly that God is good or to be made good Fifthly that God is such a good as hee is neither this nor that good which can be named known or manifested but God is also and above all neither is it needfull that it should now enter into the soule for it is already in it Sixthly that God is such a thing as cannot bee spoken or writen Pag. 31. lin last but of him who is the selfe same thing and knoweth it Seventhly that some may approach so neer to the obedience of Christ as to bee made and called and so to bee Divine and God Pag. 37. lin 11. Eighthly that hee who is not the thing cannot say it neither can hee that is it and knoweth it speak it but if any desire to know it let him expect untill he be the thing Pag. 45. lin 7. Ninthly that true and perfect God and true and perfect man are one and man doe so yeeld and give place to God that God himselfe there is man and work alone and doe and leave undone whatsoever he will Pag. 52. lin 6. Pag. 8. lin 3. Pag. 52. lin 7. 10. that God is such a beeing is may be disturbed and hindred in his work 11. that God as God is man and man God that is man is Deifyed made Divine and God Pag. 74. lin 12. Pag. 52. lin 7. and God is hominifyed and made man 12. that God as God is good and goodnesse it selfe Chap. 9. pa. 19. pag. 76. and is neither this nor that good if God were this or that he were not all things nor above all things 13. That there is no action but essence in God that as God is good knowledge light love justice truth and vertue that all these are all one essence in God Pag. 74. Pag. 78. lin 4. so onward and that they cannot be brought into action yet he saith to God as God it appertaineth that he lay himselfe open know and love himselfe that he manifest himselfe to himselfe in himselfe and this opening of himselfe is the distinction of persons but in the Deified man there is something belonging unto God which onely is proper and appertaineth to him and not to the creatures and God is that in himselfe without the creature originally or essentially not in forme or action and yet God would have the same put in practise for there it is that it might be conferred to action and so exercised for what else should it be should it be Idle what then should it profit for that which is of no use is not at all now this neither God nor nature would have but if God would have himselfe exercised and brought into action which cannot be done without the creatures it is then necessary that it should be so done what then if it were neither this nor that nor if it were not any worke nor action or the like what should it be or what should God himselfe become to be or what should he himselfe be 14. Chap. 29. That a deified man knowes nothing but to love that hee is kinde to all men and loves all men and all things and that he should doe them good without puting a difference and whatsoever is done to such a man good or bad yea though a man kill him and he should returne to life againe he would forgive and heartily love him Page 80. respect and wish him well and desire all good to be fall him this he proves by Christ who said to Judas friend wherfore art thou come Page 88. line 1. God is the essence of all things that are Againe that there is nothing contrary to God or that can grieve or make him sorrowfull Page 87. line 7. and yet he saith that God is troubled for the sinne of man this is not in God himselfe but where God is man that sinne is a great torment and griefe to God in such a measure that hee would willingly indure corporall Death so that it might be extinguished againe Look into the book Intituled Divinity and Philosophie dessected that God is the Creatures Reasonablenesse God gave himselfe and all that he had to man and man lost and sould God and all to the Devill againe that God assumes an Angell of darknesse 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 A Discription of God in his Attributes in his Person and in his Workes the Essence of God is the Spirit Joh. 4.24 God is a Spirit God is one Spirit one in the Spirit and this one Spirit is God consider of God in Reference to his Eternity Immutability Immortality All-sufficiency Blessednesse and Infinitnesse which I have spoken of before Gods Attributes as his Power Immutability Presence Mercy Love Truth Light Wisdome Providence Righteousnesse or whatsoever belongs to God onely all is Comprehended in the former but I have spoken of these also God in his Person is first in the Trinitie God in his workes either Uisible or Invisible is such as that he cannot be knowne
and present with every creature I prove it thus whatsoever it bee that hath any thing of God in it in that and with that God is present but every creature hath something of God in it therefore God must needs bee in and present with all creatures Fourthly every creature is present with and comprehended in the glory of God Gods glory is his infinitenesse if there bee any thing without God or that in this respect is not in God then God cannot bee infinite Act. 17.28 In him wee live move and have our beeing there is not any thing of God observe I pray you in any creature without God unlesse wee will have more Gods then one Fifthly all things are God in his works and severall appearances every work and creature is an appearance and discovery of God for God hath therefore made all creatures that hee might discover himselfe to them and not to discover himselfe to himselfe so then every appearance discovery manifestation or work of God is God the way that I shall take to make good this according to the Word is this every appearance or work of God is God in that appearance the devill is a creature an appearance of God therefore in that notion and respect he is God yea but how there lies the mystery not in every respect for in some respects it is as great a falsehood as in any respect a truth as he is a creature or work of God good in his creation the manifestation of and being ordained for this condition for Gods power as his servant to doe all things Job 1.12 Chap. 40.19 Chron. 2.18.21 Prov. 16.1 according to his eternall counsell for to bring about his end so he is an appearance of God and God is in that appearance now consider that Gods end Gen. 3.4 Rom. 9.22 23. and the devills are not one but two and in this hee is a devill an abominable lyer and the Prince of darknesse yet all this is not absolutely against his will yet God cannot justly according to truth be made to be the authour of sin 1 Cor. 14.33 neither doth hee work it into the devill or into the hearts of men it is horrible blasphemy to speak it the devill is the first founder and father thereof Joh. 8.44 1 Joh. 3.8 Chap. 4.3 The fall of men and Angels was ordained from Eternity and if they had not been ordained for destruction they should never have been destroyed Prov. 16. God hath created all things for himself and the wicked for the day of evill Jude 4. Therefore hee hath mercy on whom hee will and whom hee will hee hardneth At the potter hath power over the clay to make a vessell either for honour or dishonour so hath God power over all creatures to save or condemne according to the good pleasure of his will for the manifestation of his power and justice through his infinite patience and long sufferance upon them which are vessels of wrath and to make his mercy known on them which hee hath prepared unto glory Rom. 9. All things shall bee according to the will of God for nothing can ever bee that is quite contrary to his will consider of Gods will under these two notions First a Secret secondly a revealed will now the revealed will cannot bee against the secret for then the Kingdome of God or God in his will would bee divided which thing can never stand whatsoever God is in his Word the same hee is in himselfe for God doth not discover himselfe to bee one thing in his word and yet is not the same in deed and in truth then the Scriptures were worth nothing being but a meere shadow and a confused History indeed and when a Christian should come to injoy God according to his Word and Promises according to his Oath Seales and evidences of his Spirit he should finde no God at all all Ordinances were then meate for babes for fooles and men voide of understanding O then cleave to the Scripture for if that be not truth then is there no truth at all nor God neither I doe not say that all or every Word that is written there is truth there is some that is not thorow the faults of translators yet God hath bin pleased not to suffer it to be violated or changed in the being of it but hath kept it in their hands from such an extingushing corruption suppose it were possible so to juggell with a wise man as to perswade him that he were an Emperour and he were not yet it were impossible that he should never come into his Right minde againe to know the contrary or some of his generation after him if men should come and tell us that such a booke were the Word and power of God unto Salvation and we should not see the same comming along in it and with it it is not possible that so many wise men should be deceived in the receiving of it but should in one age or another by some meanes or other heare of the contrary Every appearance of God is God not God in his essence but God in his appearance all the beames of the Sunne is the Sunne no man can say it is any thing else and it is a truth that cannot be denyed but how the beame is not the Sunne in its essence but in its appearance for the essentiall body of light is in Heaven The greatest falshood and lye in the World may be a truth in its first Denomination but in the way or manner of proving confirming and inlarging it it may be made to be a lye some men withhold the truth of God in unrighteousnesse if men could but hold to the first principle which is the ground of all Religions and not forsake that in one Respect which they acknowledge in another a Papist would then be a Protestant a Familist would then not be Heriticall but heavenly and so there would be but one Religion in the world Every thing both in Heaven and Earth is one Infinite universall appearance of God and every particular Creature is a particular appearance the Divell is God in one of his greatest appearances namely of his great power Job 41.24.25 a Worme is God also but in a lesser appearance yet God in himselfe is neither lesse nor more buâ—â—â— his discovery God is in every Creature but not Infinitely every particular Creature hath God in it but not the God-head or essence for if God who is Infinite were Infinitely in any one Creature or in all Creatures then he could be no where else and that Creature must needes be equall with God or if his Essence were in all Creatures he would then be limited so you may see the falshood of that Doctrine that the life of the least Creature is Incomprehensible comprehending and containing all things if the essence were in one appearance then all the light and glory of the Sunne would be comprehended in the breadth of your hand Objection But some will say
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
crosse dealt by the Devill as God did by the Spanish Invasion in which all the purposes and plots of the enemie were drawne up to one head Simil. the execution thereof being set on foote all their hearts were linckt together in one as their ships were and all instruments being ready making full accompt to conquour and destroy all that was before them God for the preservation of his people raised up an instrument to defeate the enemie in the heighth of their villainy by which all their ships bonds purposes resolutions councells and determinations were all loosed destroyed spoyled and captivated and the Kingdome saved and delivered in a miraculous manner from such a sudden ruine and cruell overthrow wee know that they were all destroyed though not all slaine The plot of the Devill from the beginning and all his purposes and resolutions concerning the totall overthrow of Sion was drawne up to one head the Devill and all the instruments of Hell and this world had made all things ready for execution indevouring to bring a suddaine ruine and perpetuall overthrow to the kingdome of Jesus Christ Christ by his comming when the Devill was in the prime of his strength when he had gotten almost to the top of all his desires I say that Jesus Christ by suffering for sinners by satisfying Gods Justice by reconciling God and man together spoyled loosed captivated and destroyed the Devill and all his assistance in all their purposes councels and preparations that he had made and delivered all the Saints from bondage darkenesse death and thraldome which they were in under the Law and brought life and immortality to light thorow the Gospell The similitude is full and cleare the difference is that Gods worke by Christ in the redemption and salvation of the world was more excellent and exceeding glorious then this outward deliverance by man from an outward calamitie I do not bring this only to compaire the worke of God in our outward deliverance to his worke in our spirituall but I bring it to prove that Christ by his comming hath destroyed the workes of the Devill as God destroyed the divices of these enemies in that exploite which they had in hand that as God defeated them by causing their owne purposes to be their own confusion so God by Christ spoyled and destroyed not the Devill in his substance but in all his workes purposes and determinations by the power of his Death and Resurrection I shall further Discover the Devill to you by these following considerations First the Devill is an enemy to the name of God I shall prove it by these arguments first whatsoever is not Spiritually subject and obedient unto the command of God is an enemie to his name for a persons obedience to Gods Commandements is that by which the name of God is glorified and exalted but the Devill is not spiritually subject and obedient to the Commandements of God therefore he must needs be an enemie to his name Secondly that spirit that would exalt himselfe so as that by his inventions he would be equall with God that spirit in so doing is an enemie to his name but the Devills desire was and still is to exalt himselfe so as that by his inventions he would be equall with God therefore the Devill is an enemie to the name of God Thirdly that spirit that doth indevour to destroy all the decrees and workes of God concerning the Redemption and Salvation of man which are for the glory of his name that spirit is an enemie to his name but the Devill hath and still doth indevour to Annihilate and make voide all the Decrees and Workes of God concerning the Redemption and Salvation of the world therefore the Devill is an enemy to the name of God Last of all that spirit whose nature is contrary to the nature of God that person must needs be an enemie to the name of God but the nature of the devill is in an unexpressable measure contrary to the nature of God therefore the Devill cannot be any other then an enemie to God the Scriptures to prove these arguments are these Revel 12.7.8.9 Gen. 3.1.2.3.4.5.14 Matt. 4.3.6.8.9 Revel 12.3.4 Matt. 2.16.20 Ephe. 6.12 Job 4.18 1 Pet. 2.4 Ioh 8.48 Secondly the Devill is an enemie to the nature of God I prove it thus first that that is not or hath not the nature of God in it in one respect or other he must needs be contrary to it for that which is not light or which light is not in that must needs be darkenesse and so consequently contrary to it But the devill is not the light nor is not in this respect in the light therefore he must needs be an enemy to it Secondly That which any person seeks continually to destroy and devoure that he cannot at that time countenance and bee a friend too but the continuall practice of the devill is how and by what meanes he may devoure and destroy the nature of God in a Christian therefore he is an enemy to it the joy of the devill if he have any is that he by his might and power being premitted can deface the Image of God and hinder the workings of the divine nature in the person of a Christian The desire of the devill is that he might never to all Eternity be made partakers of the divine nature nor ever be united or reconciled to God this is a Maxime in Divinity that a true and reall desire of Grace is Grace the Devill cannot have a spirituall desire to be united to God but that desire must in the rise of it be produced by his union with God your Familisticall Infants I mean those of the vaile doe say that all things without exception are reconciled from this Scripture and the like 2 Cor. 6.18 19. Col. 1.20 Now if all things be then the devill is if this be true then this absurdity must needs follow if the devill be reconciled then Christ dyed to reconcile that which by his crosse was totally captivated and destroyed Heb. 2.14 Col. 2.15 Secondly If this bee true then the Apostle doth say that in one place which hee denies in another compare Col. 1.26 with Col. 2.15 Now if they say that the Scriptures are false and that there is no devill they speak that that their fathers in a better subtiller way have spoken before them therefore they may save themselves a labour CHAP. XIII A Description of the Spirit of man ALthough this be a difficult point to show what the spirit of man is and a thing that I intend not to meddle with in that way that many do yet give me leave to describe unto you what the spirit of man is it is described in the Word of God therefore I make bold to give a definition of it God hath carryed my spirit through algreater and harder work then this is There be these opinions of the spirit of man one is that it is mortall and shall dye and perish
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
cannot be changed into a lye but men with-hold it and mixe their own minde and reason with it so that whereas it was truth in the first it s now false in the last for a man to say that Jesus Christ is come in the flesh and to speake it to an Antichristian Familisticall end that he may by degrees allure and deceive and so by speaking one truth put of a hundred heresies now judge what truth this can be just as the Devill did to Christ Matt. 4. Who did seeme to ground all upon a principle of truth but to this end that hee might overthrow him in the worke of Redemption Againe you say that he that is it and knoweth it meaning God cannot speake it but if any desire to know it let him expect untill he be the thing now do but observe the contradictions that I draw forth from your owne principles if the spirit of man be God according to your many affirmations then what sense or Reason is there in this expression should God expect to be that which he is from Eternity but I le go another way to worke with you You seem to hold forth thus much by this expression first That there is a condition wherein man is and may be in which he is not God Secondly Hee not being God in this estate but having a desire to know God hee must expect untill he himself be that God that hee desires to know now it is manifested plainly that you say one thing now and another anon and doe not well know what to say for it being a confused Religion that you plead for I know no other way that you can have to plead for it but in a way of confusion It is impossible for you and altogether against all reason both humane and divine to goe about to maintaine order by that that is confused and out of order if you will but hearken to reason I have by the light thereof sufficiently proved and discovered the falshood and impossibility of maintaining that opinion that you plead for to be a truth and of God is it not impossible for any man though never so great and mighty in carnall wisdome and Phylosophicall understanding to maintain a truth by a meer lye to hold up a divine substance by a meer shadow Again If man be not God as in truth he is not not in these respects that we have spoken of then shall hee never bee God for it cannot stand with the nature of any thing in God to be and yet not to bee thou doest to the understanding of the weakest capacity plainly in all thy conclusions deny the very beeing of God for I reason much with you under the consideration of Atheisme if there be any God at all which you will not deny then is it not possible that ever he should bee such a being as you describe him to be you acknowledge nothing perfectly neither God man nor devill but with a compounded mixture of all together deny Scripture both with heart and tongue and yet seemingly for feare to allure for profit fashion and custome draw all things from the Word and would make that a cloak for all your heresie corruption and outward filthinesse and because the trueth of God can never be turned into a lye God in his infinite and glorious being overcome by the devillish oppositions powers and blasphemies of the devill and antichrist who would faine drive all to this to cause men to wonder at them follow them and acknowledge no other God Christ and Scripture than themselves and those words that doe proceed out of their mouthes Now because the truth doth vindicate it selfe from all such devillish interpretations by inabling the Saints of the most high God to goe forth in the power of the spirit and to put to silence These seeming Angelicall subtle beasts that would by their inchantments draw the whole world a wandering after them therefore they blaspheme These are such as speak evill of those things which they know not they would that all men should know that none knows God but they and under this notion of their knowledge of God they cease not continually to breathe our evills and blasphemies against him whom in truth they never saw and whatsoever they know by nature as beasts which are without such a light of Reason now in all those things which formerly they have known by the light of grace and all things that they now know by the light of Reason in all these for want of a true and powerfull principle of grace to overcome and master their own proud self-conceited imaginations of God and of all things I say that in all this they are most abominably corrupted and defiled confused and so confounded that their own words will and are already come in as sufficient witnesses to judge and condemne them Jude 10.12 13. Then is the love of a Christian made manifest when he doth feast his brethren with all those sweet and glorious things that he hath received from God but these men are clouds in such feasts of charity who with one high elevated word or expression of God will according to their power turn all joy into sorrow and all light into such a mysticall darknesse that though it be so yet knowing men shall be so deceived that they shall take it to be the highest light and glory of all these are they that feast with you without all feare feeding themselves for when wee aske them why they are so merry and joviall they will answer that none have such a right to all things as they have and whatsoever they doe they doe it without feare either to God or men there being no account to be given to God they themselves being God for one while they say that the spirit and life of all men are God at another time they will say that if any desire to know God let him expect and so indeed hee may expect long enough before he be what they themselves say they are These men doe preach and pray feast laugh and talk without feare of hell sin death or damnation for there is nothing that shall remain to eternity but the God-head that is in all creatures they doe feed themselves in two respects First They feed their bellies Secondly they feed their fancies too and they have many mens persons in admiration because of these two advantages Againe In pag. 52. line 6. Hee saith That perfect God and perfect man are one how can this bed why thus Man cannot be perfect unlesse he be God and God is not perfect without man so that perfect God and perfect man are one perfect God what sense is there in all this and what other conclusion can be drawn from these words for saith he when man doth yeeld and give place to God that then God himself there is man and doe and leave undone whatsoever hee will Wherein observe that God cannot be man untill man give place to God
Secondly That whatsoever work hee hath to doe in that work he may bee disturbed and hindered by the opposition of man so that if man will then God shall bee true man See Theologia Germanica pa. 8. lin 3. pag. 52. lin 7. and work alone and doe and leave undone whatsoever he will Thirdly When man will yeeld then God becomes that that he never was before for God is not man nor man God whilest man is in rebellion but when man doth submit and give place to God then God becomes man and works alone and does all things but it cannot bee till then Fourthly How can this be if the spirit of man bee God then who must man yeeld and give place to and upon what termes must it be done must he give place to God why he himself is God and must he give place to God upon this condition that he may be deifyed why that by his own talk hee is already now is it not a senselesse thing for a man that is already in London to goe a hundred miles about that hee may come to it will any man bee so void of reason as to give me ten thousand pounds Theologia Germanica pa. 78. lin 4. and so onward that hee may quietly possesse his own estate which he hath already quietly in his possession He saith that there is no action but essence in God that as God is goodnesse light love truth and vertue all is one essence in God and that they cannot be brought into action Answer Then wee must conclude thus much that good knowledge light love truth and vertue in God are not nor cannot be brought into action Let all the world that knows any thing judge of this here bee two branches in this Doctrine first That there is no action but essence in God and this I deny for these Reasons First All things are in God his essence comprehends and containes all things see pag. 2. lin 1. Now if there be nothing but essence in God and yet all things are in him then every creature is the divine and incomprehensible essence The second is that if there be no action in God then all creatures as they are in God are without all life beeing and motion Act. 17. Every creature doth live move and hath a beeing in God this is an absurd contradiction that they say My second Reason is this All things in all heavenly spirituall and glorious respects are the act of God alone the creation and preservation of all things in heaven and earth are the act of God Secondly A Christians Election Redemption Justification and eternall union with through and by the Lord Jesus is the glorious and unexpressible act of God O Christians if it were not for this where would your comfort and everlasting glory be but you shall heare Antichrist in another language presently Chap. 29. He doth now confute himselfe in such a manner that I need not to speak much concerning it except it bee now and then a word to helpe him as I doe in all my writing to make out his matter in plain English hee saith to God as God it appertaineth that he lay himself open know and love himselfe and that hee manifest himself to himself in himself Answer What need is there that I should know that which I already know in such a measure as that I cannot by any meanes know any more God is Infinite in the knowledge of himselfe and of all things in himselfe without all beginning without all increasing in knowledge from Everlasting to everlasting but is or can all this be without Action now hee calls Gods opening of himselfe to himselfe the distinction of persons this cannot be true in that Respect whereunto he speakes it in the deified man there is something saith hee which belongeth to God and not to the Creatures and this God is in himselfe without the Creatures Originally or Essentially not in forme or Action because he cannot conceive of God to be brought into forme or action according to men therefore he denyes all motion in God he doth it but in this marke the next and yet saith he God would have this same what is that put in practise God wills a thing without motion can that be I meane a Divine motion a life that is Infinite as God is all in his workes in reference to himselfe for saith hee there it is where is it that it might be conferred into action and so exercised now hee gives you Reasons enough himselfe to prove this if there were saith he no action but Essence in God what should God be should he be Idle what then should it profit for that which is of no use be carefull in Reading is not at all now this neither God nor Nature would have but if God would have himselfe exercised and brought into action which cannot be done without the Creatures it is then necessary that it should be so done what then if it were neither this nor that nor if it were not any worke or action or the like what should it be or what should God himselfe become to be or what should he himselfe be Now by these questions all which are his owne he hath saved me a labour one word or too to the mad man in his three particulars that God is the Creatures â—easonablenesse Secondly that God gave himselfe and all to man and â—â—an sold God and all to the Devill Last of all that God ashumes an Angell of darknesse here lyes the mad simple contradiction of this shee female Familisine in it selfe First if man be God so hee hath bin from Eternity for God hath no beginning now to whom should man sell himselfe and all to to himselfe can God give any thing to himselfe that hee hath not in himselfe now as you say all things are God and are in God there is nothing besides God or without him this I le prove by more then a hundred expressions in your writings Secondly if man sold God and all to the Devill than man had a greater power then God or was God willing to sell himselfe to the Devill Thirdly if God bee sold then hee stands in need of a Redeemer or of a Ransome Now who can Redeeme God Who can give a sufficient Ransome to deliver him out of the hands of the Devill what there is two Eternalls is there and thou art one of them prethee which is the greatest Lastly this cannot be by thy owne words for sometimes you say that there is but one Spirit or one God sometimes you say that the body or outward organ of man is without beginning and without end being hid potentially in God and sometimes thou sayest that God is both God Man Devill and all things now how can this stand or how can God be so and be called so now if there be but one God then what Devill can there be and to whom can the Almighty Omnipotent and Infinite ever blessed God be sold to
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