the Plot had they but known the event thereof little did the devil think when he came to our first parents in the form of a created Serpent to tempt them with many fair stories curious lies and loving expressions to eat of the forbidden fruit that so he might be lord over all that ever that action of theirs should bring such glory to God as by the Almighty power of God it did Power in God cannot increase nor decrease but his power in his creatures hath and still doth the least Angel in heaven is greater in power then the greatest Devil that is in hell yet the greatest devil that is now in hell for any thing I know to the contrary was the greatest Angel that was in heaven next unto the Lord Jesus When a man hath lost an arm or any other member he cannot do that after which he could before why not onely because he hath lost a member but also he hath lost the power the power doth not go in to those members that are left to strengthem them but rather they are all made the weaker by that losse you may put the member to the body but not put life and power in to it again Now his inward spirit may be one and the same in the power of it not in its degree When God doth convert a man to the knowledge of himself he doth put that power in to him that he never had before such a power as is divine and heavenly for the spirit is the power of God and a Christian in the first instant of conversion doth receive the Spirit of God which changes and transforms him from the image of the devil into the likenesse of Jesus Christ Now God leads into temptation that so he may bring light out of darknesse and good out of the greatest evil contrary to the thoughts and expectations of men or devils Now shall we sin that grace may abound God forbid let the Lord work which way he pleaseth according to his secret counsell yet it is impossible that we who are once dead to sin should live any longer therein Rom. 6.1 2. Secondly it s a great temptation to be for a moment forsaken of God now God doth this sometimes mediately by means and sometimes more immediately from himself it may be God hath ordained that the devil shall come to a Christian in this estate of weaknesse as he did to Christ when he was an hungry Matth. 4.2 and think by some divellish trick or other to bring him to utter confusion but if God be pleased to work by this means so as to deliver a Christian in this combate from his unexpressable sorrow the devils action is neverthelesse devillish and sinfull So God by this means brings glory to his Name by raising a Christian and confounding the devil Again Gods leads into temptation by persecution and to exalt his glory and to make manifest his power he raiseth up Pharaoh and hardens his heart for the affliction and triall of his people Now here is an act of Pharaoh and an act of God too the act of God was to harden the act of Pharaoh was his severall actions being hardened The act of Pharaohs heart was not the act of God not in its severall thoughts See Theologa Germanica he saith that sin is a great torment to God that he wouldwillingly endure corporall death that it might be extinguish ed. pa 87. purposes and inclinations did God think as Pharaoh thought and were Gods purposes and Pharaohs both one and the same and was the Almighty inclined and resolved to make war with himself as Pharaoh was and did God lay that punishment and these seven grievous plagues upon himself and upon his own Spirit which he laid upon Pharaoh and all Aegypt and was God sensible or did he feel that grief pain and torment which he felt or that that our spirits feels often in many conditions of sicknesse fears sorrows passions and extremities that we know to be true now all things cannot be the act of God Again when God requires and commands me to yeeld obedience to him to repent and beleeve the Gospel and to forsake my self and this world to look up to him for salvation to prepare for death affliction and judgement who doth he speak to to himself all this while Again God doth not rule all things in all respects there are many rulers under and besides God the Devil is a ruler a governour and there are many rulers under the devil Again man is a Ruler and there are many Rulers under man The Pope is a great Ruler and he holds up his kingdom for the Devil Antichrist among the Familists is a mightie Ruler a subtle politick one he rules by the power of the Devil by all his doctrines miracles and lying wonders Revel 13.13 but he is not grown so great yet Again there are many Rulers under men the King under an Emperour and many Rulers under a King some are Christians some Heathens God doth not rule all things nor act all things When a man resolveth to kill or rob such a person and all his thoughts run upon it and he cannot rest untill it be done when he doth it is this the act of God If this were true there could be no order nor government in the world Theol. Germ. pa. 80. If a man should come and before thou art aware should knock out thy brains would you if you should return to life again thank him for his pains desiring him that he would do so again telling him it was not his act but Gods Thou mayest say this but who will beleeve thee Germ. p. 8. Germanica Chap. 29. and what truth is there in all this sometimes thou sayest that God is not active but now he acts all things CHAP. IIII. The third Errour which is that nothing shall remain eternally but the essence life or Spirit of God which is now in all creatures The contrary is proved both by Scripture and Reason And three Errours more nominated but handled in order Hebr. 1.10 11 12. Psal 102.25 I Shall open this Errour thus the bodies of men shall turn to dust or to what it was before if it was nothing it shall turn to nothing But they say that it was hid potentially in God and so it shall return into silence with God again There is no created thing whatsoever shall continue if Angels were created within those six dayes in which God did make and finish his work they also shall perish and come to nothing but those spirits that we call good and evil Angels they call good or evil motions of mans minde The Confutation I do not know any truth that is either expressed or implyed in this Errour either according to Scripture or Reason if there were I should be willing to plead and contend for it I shall include three Doctrines or Errours in this one and set them down in order and so open and discover them to
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
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
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
THE DESCRIPTION AND CONFVTATION OF MYSTICALL ANTICHRIST the FAMILISTS OR An Information drawn up and published for the Confirmation and comfort of the Faithfull against many Antichristian Familisticall Doctrines which are frequently Preached and Printed in England particularly in those dangerous Books called Theologia Germanica the Bright Star Divinity and Philosophy dissected Written by Benjamin Bourne 2 THES 2.7 8 9. For the mystery of iniquity doth already work only he who now withholdeth shall let untill he be taken out of the way and then shall that wicked man be revealed whom the Lord shall consume with the Spirit of his mouth and shall abolish him with the brightnesse of his comming even him whose comming is after the effectuall working of Satan with all power signes and lying wonders Published according to Order LONDON Printed by Matthew Symons for B. B. and are to be sold at the Signe of the Angel in Cornehill 1646. To all the Elect of God Inhabiting within the borders of England particularly to them that have now a being in London grace mercy and peace be multiplied from God the Father through our Lord JESVS CHRIST BEloved in the Lord I have dedicated this Booke not to any one City or place but to all places in this Land whatsoever where any of Gods people are inhabiting and this I have done for these reasons First because I have many that are neare and deare to me dwelling in many parts of this Kingdome Secondly because the matter is generall and doth concerne all those in generall that have any relation to the Lord Jesus Thirdly because Antichrist is a large beast yet is like to be larger having many of his broode sitting under his wing in all parts of the world deceiving and being deceived by reason of those delusions which God hath for his owne glory sent unto them 2 Thes 2.11 I have many weighty considerable scriptures grounds from thence to doe what I have undertaken Fiâ—st God hath bestowed all upon me and revealed all to me for a 1 Cor. 12.7 Chap. 13.1 Rom. 12.10 11. 1 Thes 2.8 this one maine end that I might be an Instrument of helpe and comfort to my brethren before Israel can come to have a quiet possession of Canaan Deut. Judg. Many Nations of enemies must be subdued and never was there more opposition in Sions way then there is now the devill hath a mighty Kingdome Antichrist a mighty Nation besides many other enemies that we must encounter with and therefore there is good reason that we should helpe and assist one another Suppose a man with many friends be travelling of a journey and at a distance from them be opposed by an enemy will not the rest be ready to manifest their love and courage in assisting him have they not a sufficient call thereunto now the Saints are a travelling together towards heaven they doe meete with many enemies that doe lye in waite to deceive Ephes 4.14 If ever any had a call to bring in their assistance to Sion if ever any had a fit time and opportunity to doe good surely now they have O therefore let us arise as one man as one body as one Army to wrastle with this enemy the devill is already come with his millions the world with her thousands Antichrist with his ten thousands I thinke it's time to rise to helpe and strengthen the body of Sion against these soul-destroying doctrines these spirituall plots and conspiracies those who aime not at a single person but at the whole state of the Church to rob them if it were possible of salvation and comfort Mat. 24.24 by cunning sophistries seeming Angelicall doctrines such as can deliver their mindes so that every expression shall be a mystery a strange paradox unheard of maximes wordes that are neither according to the scriptures nor according to the termes of Schooles or those words which in our owne language are commonly spoken amongst us they are just like to the devill transforming himselfe into Angels likenesse and would have all men to looke upon him according to that appearance although in truth he in all shapes and forms cannot cease from being a devill therefore if we have any love in our hearts towards God towards all men now is the time to manifest and expresse it against such hell borne new found doctrines such as are like to some sorts of sea monsters that are so seldome seene that the sight or appearance of them becomes a wonder to all that shall behold them the devill works cunningly by these doctors by reason of their fewnesse and scarcenesse starting up once in an age this sect was in the Apostles time and it is of such a nature that no man can be of it especially teachers and ring-leaders of them but such as are full of knowledge men that have amongst the Saints and in Churches been famous for preaching of Christ these prime Agents for Antichrist Here is their sheepes cloathing to be seene their voluntary humility their excellent knowledge their high and eloquent wisedome b See Theologia pag. 2. l. 1. that they can summe up all Religions all creatures all spirits and all things whatsoever in one and one in all The second ground is this that I may by that which the Lord hath bestowed upon me be an Instrument of glory to his Name not by increasing but by c 1 Cor. 12.7 manifesting and revealing to men what he hath discovered to me Lastly that I might stoppe the mouth of Antichrist who saith that none are able to stand before them or answer them in writing disputing or reasoning d Rom. 7.18 of my selfe I can doe nothing but e Gal. 2.20 through Christ I can doe all things which is one cause why their matter doth take such deepe effect in the harts of many yet in no more then God hath ordained either to a present or eternall fall I have presented this present to thee whosoever thou art that hast any communion with God in our Lord Jesus by Election Redemption Creation and Conversion I pray you accept of it as one mite cast into the whole treasury Thy Friend in the Spirit BENIAMINE BOURNI To the Reader I Shall in the Treatise following as plainely as I am able lay open to the view of all men not at the second hand but by experience having often heard them both preach and dispute what that is which commonly goes by the name of Familisme what I shall say concerning it or them that uphold it is not out of malice to them or any person whatsoever neither shall I speake at randome charging them with that which they hold not but what I shall say I shall speake positively and certainely Had I not enough to say I should never set pen to paper or were it a low slight inferiour heresie I should not in this publicke way in the least measure have to doe with it all the favour that I crave at thy hands is
inventions of men is the wisdom of the world The wisdom of this world is foolishnesse with God 1 Cor. 1. The wisdom of God is pure peaceable gentle and easie to be intreated But sin which is the wisdom of the world is carnall sensuall earthly and devillish The wisdom of God is that by which God himself knows how and in what way man might be redeemed justified and glorified but sin brings death shame and everlasting ruine and destruction to men Rom. 7. Chapt. 2 and Chapt. 3. Jam. 3.1.16 17. so along where the Apostle shews what miserie and eternall bondage sin hath brought upon the whole world and how Christ by his death hath freed men from this eternall thraldom Secondly sin is contrary to the power of God the spirit doth make weak poore dying men strong in the Lord and in the power of his might But sin is the cause why men are weak and miserably poore and it makes them to be in a continuall dying heartlesse condition The power of God is that that changes the heart and makes a person conformable to the Image of Christ translating him in to his kingdom But sin makes a man conformable to it self and so translates the whole world into the kingdom of the devil Ephes 2.1.10 11 12 13. Heb 9.14 Luke 1.14 Ephes 6.10 Rom. 5. Thirdly sin is contrary to the mercy of God the mercy of God is sweet and lovely but sin is filthy and abominable God is love 1 Ioh. 4.16 But sin is hatred and is at enmity with God it cannot be subject to his Law Rom. 8. Christ died to reconcile the persons of men but he never died to reconcile the sins of men The sins of a Saint are as contrary to the mercy of God as the sins of a reprobate are Fourthly sin is contrary to the providence of God that doth feed and nourish all creatures Psal 104. But sin is that that brings a universall famine upon the whole world The power of God bears up all things Hebr. 1. and the providence of God is that that orders all but sin is a universall faintnesse that distempers the world and causeth all things to be out of order Fiftly sin is contrary to the Justice of God in it self and in all the righteous proceedings of it it is just holy pure and heavenly but sin is unjust impure and unholy But I leave these to your meditations Secondly sin is contrary to the Name of God Thirdly sin is contrary to the nature of God as it is in all Saints and in all Angels too Fourthly sin is contrary to the being of God God is a Spirit and a spirituall substance but sin is a meer vanity and a spirituall wickednesse Last of all sin is contrary to all the works of God I le name three of them the work of Creation Redemption and Regeneration First sin is contrary to the work of God in the Creation when God made all things they were very good and beautifull Gen. 1. but sin causeth all creatures to loose that goodnesse beauty and joy that then all creatures had and fils all full of sorrow and evill and makes all to be subject to vanity Gen. 3. Rom. 8. Every creature suffers by the sin of man it causeth all creatures to groan and travail in pain waiting for deliverance But then secondly sin is contrary to the work of God in our Redemption By reason of sin we are heirs of hell children of wrath and of the devil torment eternall torment unexpressable is the punishment due for sin But Christ hath delivered us he became sin for us he took upon him the curse that was due to us he satisfied his Fathers Justice and made us who by nature were heirs of hell and children of wrath to be the children of God and annexed co-heirs together with himself of an immutable immortall incomprehensible glory In the work of Redemption consider first that sin is contrary to the coming of Christ Secondly sin is contrary to the life of Christ Thirdly sin is contrary to the death of Christ Fourthly sin is contrary to the Resurrection And lastly to the intercession of our Lord and Saviour The last work that sin is contrary to is our Regeneration First sin is contrary to the Spirit Secondly it is contrary to the work of grace wrought in us by this Spirit sin is contrary to all the graces and glorious vertues of the Spirit First sin is contrary to the faith of a Christian secondly to the hope of a Christian thirdly it is contrary to the love that a Christian hath to God fourthly sin is contrary to the grace of self-deny all fifthly contrary to the grace of Repentance in all the parts of it last of all sin is contrary to the grace of Mortification it is as contrary to all these to whatsoever God is in himself to whatsoever he is in all creatures by Creation Redemption and Regeneration as light is unto darknesse sin is not a noune substantive for if there were neither men nor devils sin could not be sin doth subsist in and is a dependance upon men and devils sin is not a substantiall being but hath a being and is upheld by these beings the devil is sins originall the first rise of it sprung out of his substance and he is the greatest upholder thereof the devil was a particular principalitie Angel or power before he fell so he is still for when the devil had sinned in heaven if God should have taken away the same power from him in respect of his substance when he cast him down to hell which before he had when he was in glory and had not sinned then would he have been altered in his very being and so he that was in the light and glory of God before could not be the same now that now he is in darknesse But this is against the Scripture and against all Reason too the Scripture saith that those Angels which were once in glory and were happy by sinning and leaving their habitation were most miserable and unhappy and so came to be devils Jude 6. So that they keep their power still but not the same degree of power they had power to glorifie God willingly and with delight now they bring glory to God yea but that is no thanks to them it is not in the will of the devil nor any defire that he hath at all by doing all that mischief that he doth to bring any glory to God or good to man if the devil did know the glorious effect and event that many times God bringeth to passe by his cunning devillish hellish subtilty he would do the best he could to avoid many abominable exploits that he takes in hand What is the condemnation of men and devils but because the Lord is pleased to catch them in their own snare that is he makes their own actions to be the means of their own confusion They in the Gunpowder-treason would not have begun
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