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
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
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
all bound and ingaged to inquire into The being nature and essence of the Almighty God is such that we may quickly and easily be mistaken in our highest and greatest meditations we may think that to be God which in truth is not God and think also that not to be God which in truth is God The true and reall knowledge of God is the foundation of all Christian Religion if a man be not spiritually firm and sound in this one main principle he must needs be sandy in all the true knowledge of God will bring a man to the knowledge of all things Jâ—b 17.3 Chap. 14.7.17 The knowledge of God is that that makes us to imbrace him to love and exalt him above all to worship and obey him in the spirit Joh. 4.24 Suppose the King should give a rich Jewel to a poore childe although it were worth many thousands yet he would not look upon it or esteem of it any more then an ordinarie stone or trifle What is the cause why the men of this world do slight and undervalue the glory and excellency of the Lord Jesus and do exalt and embrace this present evill world and the glory thereof but because they never have seen him nor known him Joh. 8.19 Chap. 15.21.24 The seventh Reason to prove that the life and spirit of all things is not God is this God is above all things but the spirit of man is not above all Ergo the spirit of man is not God Joh. 3.31 Again eightly God is also the Creator preserver and governour of all things both in heaven and earth Gen. 1. Act. 7.49 50. Isa 66.1 Hebr. 1.3 Psal 104. But the spirit of man in the highest respect cannot rule it self neither is it the Creator preserver and governour of all things therefore that spirit is not God Ninthly that that is the Godhead or essence doth all things according to the good pleasure of his will and worketh all after the counsell of the same Act 4.28 Exod. 33.19 Rom. 9.16 Act. 2.23 But it is impossible that ever this should be done by man and blasphemy it is to attribute to him Ergo he is not God This errour is not onely against the Scriptures but also against all Reason both Divine and Humane pull down this pillar and the foundation of this mysterie will quickly fall to the ground this is the first and greatest principle if they forsake this they can hold forth nothing either in preaching disputing or writing but what shall be so confused and intricate that a man shall hardly know where they begin what they speak of or where they will end Thus much for the first Errour The second in order by way of confutation is this CHAP. III. Whether all things are the act of God yea or not Whether every creature in all its actions be acted and ruled by the Spirit of God the truth is acknowledged the errour explicated and confuted I Have included this in the generall in what I have said before I will now speak of it in particular Let us now see wherein this is a truth according to Scriptures and then I 'le set down the contrary Antichristian falshood I intreat you to consider what I shall say without mistaking or misapprehending of me that none may justly say that I go about to call out or confute many Antichrists without me by a greater and a subtiller Antichrist within me The truth is this First God is the supream chief and onely Ruler of all things both in heaven and earth all sorts of creatures whether angels devils or men all creatures all things whatsoever without exception are under his power and heavenly jurisdiction No man Angel or devil can rule and dispose of himself according to his own will and pleasure in any condition work or action whatsoever contrary to Gods eternall will counsell and determination Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps The power by which all men doth turn and winde their hearts and hands to do all things is of God David saith Once have I said it yea twice that power belongs to God And St. Paul saith Rom. 13.1 that there it no power but of God Matth. 28.18 our Saviour saith that all power it mine both in heaven and earth Joh. 17.2 Secondly the way in which man walketh is not in himself but in him that created him Act. 17.28 Every mans being life and motion is in God Secondly there is nothing that can have a being in this world which is absolutely against the will of God if the devil had not been ordained from all eternity for that condition into which he fell then had he never fallen into it 2 Pet. 2.4 Job 4.18 they that were elected could never fall 1 Tim. 6.21 Thirdly there is nothing in the world whatsoever that is absolutely evil under all considerations but in some respects is necessarily good and must needs be the greatest evil in the world is the sins of the world now sin although it be the greatest evil Rom. 7.13 yet in some respects 't is good and absolutely necessarie and must needs be in the world Of him to him and thorow him are all things Rom 11.36 that is in reference to his eternall purpose counsell and determination The devil as a devil is not of God sin in reference to it self is not of God 1 Joh. 2.16 for all that is in this world as the lust of the flesh the lust of the eye and the pride of life is not of the Father but is of this world The sins of the whole world are comprehended under these three aforenamed Joh. 8.38 I speak that which I have seen with my Father ye do that which you have seen with your father Ye are of your father the devil his works ye will do he hath been a murtherer from the beginning and abode not in the truth because there was no truth in him when he speaketh a lie he speaketh of his own for he is a liar and the father thereof verse the 44. Sin is not of the nature of God it is exceeding blasphemy to speak it sin is not of God that is in a respect to it self as it is the will of man and the devil but sin in respect of Gods purpose ordaining it for such an end to manifest and exalt his glory in that respect it is good Now all this is not the act and will of man nor the devil for the will and end of God in ordaining sin in the being of it and the will and end of the devil and of man in acting of sin are not one but directly contrary and in this he is a devil and man a sinner and worthy to be condemned I will give you two or three instances and many Scriptures to prove this Matth. 6.13 Exod. 9.16 Isa 6.9 Joh. 17.12 Rom. 9.33 Matth. 6. How is this a truth that God
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
and the salvation of a Christian Ephes 6.12 For we wrestle not against flesh and blood but against Principalities against Powers and against the Worldly Governours the Princes of the darknesse of this world against Spirituall wickednesses which are in high places The Devill is one of these Principalities and Spirituall wickednesses that the Saints did and doe wrestle against wee know that there is no such wrestling or striving betweene two parties that are agreed the Devill he wrestles and strives with a Christian and thinks to conquour a Christian he wrestles with the Devill and is sure to conquour now if they were of one minde there could be no difference between them Secondly a Christian doth wrestle against flesh and blood but flesh and blood are not these Principalities and Spirituall wickednesses that a Christian is to strive against here is a distinction because there is a difference were there no difference there would be none but no such distinction flesh and blood are the powers of this world the powers of this world in this respect are subject and subordinate to those Powers and Principalities observe this there is a power that a Christian is to strive against which is a greater beeing then the power of flesh and blood or thus the power of flesh and blood is not the greatest opposition that lyes in a Christians way towards Heaven I thinke the power of the Devill amongst the Familists is a higher Principalitie and a greater spirituall wickednesse that all Christians are to strive against then the powers of flesh and blood now the question is whether power were created or ever had a beginning yea or no I further Answer that if it had no beginning it must needes be Eternall if it be not a Creature it must needs be the Creator and if this be so then what truth is there in this Scripture and the Word of God if there be no power but what is the Creator then we must strive and wrestle against the will of God againe if power in all creatures be not the Creature it selfe but the Creator himselfe then if this Scripture be true God himselfe is no better then a Spirituall wickednesse a greater blasphemy I thinke cannot be expressed by the tongue of man Sixthly Jesus Christ by his crosse hath spoiled captivated and conquered all the principalities and powers of this world Heb. 2.14 Col. 2.15 the Devill is compared to a Lyon so is Christ too yea but the devill is compared to a devouring Lyon for his name in Hebrew is Abadaon in Greek Apollyon that is a destroying destroyer Revel 9.11 the Devill in action is like a hungery Lyon alwayes seeking whom hee may devoure Seventhly The devill is mighty in understanding and knowledge They doe beleeve and tremble Iam. 2.19 Their knowledge of Christ doth cause them to beleeve but to tremble also We know who thou art Jesus the Sonne of God art thou come to torment us before the time Matt. 8 29. Eighthly The Devill for number is greater in his kingdome and Generation then Jesus Christ is Revel 13. and all the world wondered and followed the beast and power was given him over every kindred Tongue and Nation verse 3.7 the Saints of God did not follow him verse the eighth Ninthly The Devill is a particular power or spirit above all Devills that are in darkenesse If power were one then it cannot be many but we prove that there are many powers they are called Angels Jua 6. Job 4. the Devill said that his name was Legion hee is called Beelzebub the chiefe or Prince of Devills he is called Dragon Revel 12. Wheresoever any wickednesse is there he is for as his beeing doth exceede the being of other Creatures so his wickednesse and corruption doth exceede all others too the nature of the Devill is the fountaine of all evills it is the throne and top of all wickednesse all the sinnes and abominations that are committed by all persons in this world are but as so many streames flowing from this fountaine the Devill is called the father of lyes the seede of sinne in the bowels of the Devill is absolutely begotten by the Devill he is the first inventer of that worke he is called the old Serpent a murtherer from the beginning the first of lyers we must not understand that though the Devill be the father and fountaine of all filthinesse that therefore he shall be condemned for the sins of men God is Just and Righteous in the condemnation not only of men but of Devills too he doth not condemne man for the sin of the Devill neither doth he condemne one Angel for the sin of another and although there was one who was the first beginner of all and by that greatnesse which he had came to be King over all yet we must know that God never laid the sin of other Angels to the charge of Beelzebub nor the sinne of Beelzebub he never laid to the charge of other Angels Revel 22.12 Rom. 2.6 Psal 62.12 Matt. 16.27 though the Devill is the father and fountaine of all sinne yet it is not hee that doth act and commit all it is true that there is no sinne committed upon the face of the whole Earth but the Devill hath some hand or other either first or last in that sinne the Devill and the heart of man are both one in one action not both one power or substance but too severall distinct powers both one in action as a thousand men may be all one in the murthering of one man and yet remaine so many severall distinct persons as they were before they have all one minde in that worke which causeth such a onenesse and union to be among them so it is the will of man to commit sin and it is the will and minde of the Devill also that that sin should be committed the Divell he tempts man he acts so that there are two works united in one and yet in the greatest neerenesse betwixt man the devill as they remain distinct in substance so also in action now the sins of men so far as it is their own for which they shall be condemned is not the Devills nor never shall be laid to his charge when a man doth commit Fornication or Uncleannesse the devil doth not commit do that yet he hath a hand in that it could not be committed without the help and assistance of the Devill now by all this you may see what a mighty spirit and what a great hard worker the Devill is Observation wheresoever any wickednesse is there the devill is Job 1.7 and that for these two Reasons First If the devill had not power to bee at once in all places in this world then hee could not devoure and delude in such a great measure as hee doth It would be a long tedious piece of work for the devill to go by degrees first to one heart and there to stay untill hee had finished all his wickednesse