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
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
Lord Jesus Rom. 8.26 Col. 1.20 Joh. 14.2 3. and 17.19 and 14.16 Heb. 9.24 the conclusion Jesus Christ ascended up to heaven that he might send the Spirit and when that had finished its work on earth that he might again descend at the last day for the salvation and damnation of the whole world in the appearance of the power and glory of his Father Hebr. 9.28 1 Pet. 3.18 Mat. 28.38 Act. 1.11 I know and do expect nothing from the hands of many but that many reproaches mockings and slanders shall continually fall upon me from them I desire not to speak out of malice or envie to any person whatsoever I appeal to him that knows all hearts The thing that I plead for is for the truth against the opinion of Antichrist CHAP. VII Mysticall Antichrist described and confuted in his sixth Errour proving that the Ordinances of God are absolutely usefull to all Christians whatsoever whilest they have a being in this world they being the worship and service of God commanded and observed both by Christ and his Apostles FIrst the Saints in their highest estate of strength and glory whilest they have had a being in this world have ever lived in the use of all Gods Ordinances I shall give you these Scriptures and these three instances to prove it First the Son of God himself made it his continuall practise to walk in the use of his Fathers ordinances I will name three of them The Ordinance of Preaching Baptisme and Prayer First our Saviour did walk in the use of the ordinances of Baptisme Matth. 3.17 Secondly he commanded his disciples both to Preach and practise it too as he had done before them Mark 16.16 which commandment they constantly obeyed Act. 2.38 So as that no persecution whatsoever could take them off from it Matth. 10.22 Act. 20.23 24. Secondly the ordinance of Preaching the Gospel was the act and work of our Lord Jesus from the wombe to the grave either in his own person or in the person of another Luke 1.15 Matth. 11.4 5. Isa 61.1 The ordinance of Baptisme is necessary and ought to be practised so it be in a Gospel way to a Gospel end by a Gospel Administratour Act. 8.31.38 39. 1 Cor. 1.14 But the ordinance of Preaching is of absolute necessitie and a work that God hath carried on in all ages to the converting and increasing of his Church and people Baptisme and other ordinances are subordinate to this this is the highest and greatest of all 1 Cor. 1.6 Jam. 5.20 Act. 13.2 Rom. 1.1 Others are questionable and disputable men know not hardly who is in the right whether for Infants or beleevers or for neither as they are instituted But concerning the other God hath raised up famous Instruments of his glory even of both parties by preaching the Gospel which none can deny 1 Cor. 1.17 St. Paul saith that the chiefest businesse which he had to do and for which principally he received a commission for was not to baptise but to preach the Gospel See Pauls exhortation to Timothy Epistle 1.4.13 Last of all the ordinance of Prayer was the continuall practise of our Saviour Joh. 17. and 11.41 42. and of all the Apostles too Act. 2.42 Now I appeal to all Saints whether the highest and sweetest communion that ever they have been made capable of in this world hath not been injoyed by and in the use of these two ordinances in the preaching of the Gospel and in spirituall Prayer and Meditation Again the ordinances of God is the worship and service of God Joh. 4.23 Act. 2.42.46 47. in and by which they have fellowship and communion with God Now if a man ought to live above the ordinances according to the expressions and continuall practises of those who are deified and immutable then a man ought to live in fellowship and communion with God without worshipping acknowledging or serving of him So then according to this darknesse and light are both in one by being one light is darknesse and darknesse is light that is sin is in grace and grace is sin the holinesse and purity of the most holy and blessed Spirit is the unholinesse blasphemy and abominable filthinesse of the devil and man and the abominable filthinesse of men and devils is the act of the holy Spirit of God yea it is the divine and immortall glory of this Spirit and the Lord Jesus O horrible blasphemy that ever any should presume to say that all the motions and actions of all spirits whatsoever are the motions and cut-goings of the blessed God This is a truth that the motions and actings of the Spirit is the divine and immortall glory of God in the spirits both of Saints and Angels Joh. 15.8 Secondly see the non-sence and contradiction of this if the life and spirit of man and all creatures be God in his essence then all creatures in all conditions whatsoever stand in need of nothing I prove it by this argument Wheresoever the essentiall power and glory of God is there is such a perfect fulnesse so that there can be nothing wanting 1 Joh. 16. Chap. 14 8. Psal 4. Act. 17.25 But the life and spirit of man and all creatures is God in his essentiall power and glory Ergo there can be no want of any thing in any or in all creatures Now all ordinances must needs be uselesse and to no purposes a man must preach and pray with the understanding or else he doth act like a fool Now the understanding of man is the soul of man and the foul or spirit of man is a purer understanding and this is one with truth and this truth is essentially God The result of all this is this that the soul of man is God Now if the essence of the soul be the understanding one with truth essentially God then man stands in need of the use of no ordinance he is now past learning or rather past grace he is not an Infant now he stands not in need of milk what need a man regard the beam that is in the Sun to what purpose should a man run after the streame who is the fountain Now if the understanding or spirit of man be essentially truth as God is then man hath all things and can do all things and neither preaching hearing nor praying can adde any thing to him that is perfect who hath all things and is in want of nothing Act. 17.25 Now if the spirit of man be God as they often affirm then he must absolutely without all controversie See the book intituled Theologa Germanica pag. 37. have the fulnesse of the Godhead with him but I think that none will openly say this nor answer to this and all that they have or can say in preaching private disputing or writing is nothing else but cunning Sophistery devillish Philosophie being nothing but a proud selfish vain imagination Last of all a man ought to live above the ordinances in many respects in the lawfull
in all places The presence and Spirit of God is where his essence is not I shall speak in particular too and illustrate some things that I said before observe this all places cannot comprehend the essentiall nature of being of God God is in heaven and in all creatures that are in heaven every particular Saint and Angell shall be so full of the glory of God as that now no heart is able to conceive of yet every particular Saint and Angell shall receive for themselves a particular Crowne of glory 1 Cor. 2.9 2 Tim. 4.8 yet there shall not bee two but one Infinite essentiall glory that shall give so many severall crownes of glory to so many sever all persons as shall be in heaven Rev. 22.5 Gal. 3.20 yet all these glorious numberlesse beings in Heaven cannot comprehend the essentiall glory of God God will be in heaven and in hell and in all places and creatures that shall have beeing yet all places and all creatures too cannot comprehend the Infinitenesse of the Almighty So then this is a truth that the presence and Spirit of God is and for ever shall be where the essence of God is not nor cannot be I suppose I have given sufficient instances in my first Answer to the first Query the greatnesse and goodnesse of God is so in all creatures as that in respect of all creatures it is Infinite yet God is greater in power and being in himself essentially above what he is in greatnesse presence power and being in all creatures and thus much for the fifth Attribute the presence of God I now come to the sixth the providence of God Psal 103.19 Jam. 1.17 Amos 3.6 Jane 5.17 1 King 17.1 Chap. 18.45 1 Cor. 2.9 Isa 64.3 4. A question will arise and that is this whether the providence of God have any hand in the redemption and convertion of a Christian yea or no to which I Answer That us God by his power doth beare up and preserve all things so by his providence hee rules and orders all things First God by his Providence doth rule all things in the creation but then secondly the Redemption and conversion of a Christian is an act of Gods providence it is not onely one creature but all creatures are ruled by the Providence of God it is not only one thing but all things doe come to passe by Gods Providence the eternall power and God head is made manifest by its Providence in ruling and ordering all creatures and all things too Last of all the Redemption and conversion of a Christian is such a work as that all the Attributes of God have a great hand in the accomplishing thereof if I may speak after the manner of men then consider first there is a Providence that is externall secondly a Providence that is internall yet this distinction makes not this Attribute the Providence of God to bee two but one that Providence which I say is externall is that that rules those things which are externall and visible the things of this world as they are carryed on in the course of nature in the compasse of the creation and in this respect the Providence of God becomes visible by the workings and appearances of it in those things which are visible the invisible perfections of God consider them in reference to the creation are made visible to the creature by the creation Rom. 1.19 20. the Providence of God is the element that every creature doth subsist in and every creature under this notion is a dependance upon the Providence of God Psal 104. Mat. 10.29 30 31. Act. 27.34 Secondly the Providence internall is that which rules and orders all things in the new creation things that are internall spirituall and invisible this is the same Attribute but not the same act nor in the same appearance the actings and internall appearances of Gods Providence in the new creation makes all things one with it self I doe not say that the spirituall divine workings of Gods Providence in this invisible internall world doth make all things to be one essentiall Attribute with it self for then a man by conversion might approach so neer to the obedience of Christ as to be made and called and so become divine and God essentially but every thing is made one with Providence by the sublime outgoings of Providence in respect of union and conformity but no creature can be made to be the Providence essentially The providence of God consider it not as it is in any forme or creature only but in the Abstract in it selfe and it is Absolutely and essentially God The Seventh Attribute is the Immutability of God Iames 1.17 Mal. 3.6 Psa 102.26.27 From hence observe that the cause of our present and eternall union with God is the Immutabilitie or unchangeablenesse of God this is our present and will be our Eternall glory in Heaven that those whom God loves once he loves for ever The immutabilitie of God by which he is one and the same from Eternity to Eternity although he make changes and alterations in all creatures is absolutely and essentially God the uttermost and highest glory of Gods Immutability stretcht out upon the highest pinne was never made manifest in one nor in all creatures both in Heaven and Earth The Eighth Attribute is Gods faithfulnesse and truth Rom. 3.4 Tit. 1.2 Heb. 6.18 Numb 23.19 That which I have to say is this God is faithfull because he is Immutable God is faithfull because he is God he cannot but performe what he hath promised he cannot deny himselfe nor that word of Truth which is gone out of his mouth nothing shall be ever able to Alter or change his minde from doing that which he hath ordained from Eternity Rom. 8. Last 2 Tim. 2.13 it is Impossible that God and his truth should sease to be or from being what it hath beene Eternally first the truth and faithfulnesse of God is the salvation and glory of this world the truth of God is his unlimited power by which men are freed from the bondage of corruption to serve the true and living God Joh. 8.32 Luk. 1.74 1 Thess 1.9 This is that which is one and cannot be two it cannot be divided or seperated from God Secondly All the truth that is in all Saints in all Angels is no other but this one truth which is God Thirdly the life and glory of the Lord Jesus together with the life and glory of all things both in Heaven and Earth I meane all things that have the truth of life and glory in them is the truth and faithfulnesse of God this is that that hath exalted both Angels and men this is that that all the Saints and Angels in Heaven and Earth do depend upon if it were possible for God to lye or deny himselfe Heaven it selfe with all those persons and glories which are there subsisting in glory thorow the truth and faithfulnesse of God would then seace to be yea and all things
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
Doest thou not blaspheme this Monster I have already strangeled therefore I le speake no further to it The Conclusion NOw you cannot chuse but love and imbrace me for what I have spoken and though I speake never so much against you yea though I should kill you a thousand times if it were possible yet you would wish all good to befall me Germanica pag. 80. and that for these Reasons First adeified man knowes nothing but to love Secondly all things are the Act of God be not angry with God Thirdly if your words were true I am God as well as you Thus much for a Description of Familisme other wayes called mysticall Ant christ The Postscript Dearly Beloved I Am ingaged to adde this at the conclusion of all because of the brevity and shortnesse in my Epistle I intreat you not to except against the universality of my Dedication it concernes you all as I said before to you I speak whose defire is to imbrace a particular crucified Jesus I doe not present this to any other because it concernes not any other but you you are all ingaged in this quarrell as well as I am you are bound to the Lord Jesus who is your Saviour and my Saviour your God and my God in a bond of Faith and love to lay out all your strength and ability for the exaltation of his name against all those who are enemies to his truth and contemners of his glory I speak to all that are in union with Christ high and low great and small from the richest Pallace to the poorest Cottage I have a Question or two to ask you an Information or two to declare to you and a Request or two which I desire to present unto you most humbly craving these of you not for my own sake but for your Saviours sake The first question is this Is not the glorious person of our Lord and Saviour Jesus Christ very deare and precious to you in all your private and publick meditations I remember what the Prophet David said Lord who have I in heaven but thee or on earth that I desire in comparison of thee as if hee had said although there are Gods many and Lords many yet to mee there is but one God in heaven nor in earth neither there is no person in heaven that is so deare to mee as thou art no beeing is so glorious as thy beeing is no spirit in heaven hath done or is able to doe that for my soule which thou hast done thou hast loved me with an everlasting eternall love Lord who have I in heaven but thee Psal 103.1.2 Thou hast loved me with such an unexpressible infinite love such an exceeding love as never eye hath seen eare heard nor none of all thy Saints that either have been before mee or shall bee after mee can conceive of 1 Cor. 2.9 Lord who have I in heaven but thee There is no other God besides thee I know this to bee a truth which I speak of thee Psal 73.28 and 83. last Thy love is so exceeding high that Angels doe admire at the glory thereof Ephes 3.18 Lord what is man that thou art mindefull of him or the sonne of man that dost visit him Who have I in heaven but thee thou hast done much for mee thou art my portion and inheritance I have no other portion in heaven besides thee thou hast no reason or cause on my part to doe any thing for me my righteousnesse extendeth not to thee it cannot adde to thy glory it cannot increase thy blessednesse Thou haste forgiven mee all my iniquity thou hast not left one unpardoned thou hast blotted out all my sin as a thick cloud that it shall never be remembred nor laid to my charge Psal 32.2 3. and the 103.1 Lord who have I in heaven but thee Or on earth that I desire in comparison of thee thou hast made mee to bee one of thine annointed ones thou hast conferred an earthly Crown of glory upon mee and committed a Kingdome to my charge all the delights and glories of this world are round about me I am incompast in the midst thereof yet who have I in earth that I doe so highly prize and value in comparison of thee Are not all the glories of this world as a heap of drosse in comparison of thee is my life and kingdom so glorious in my eye as thou art shall not my honour glory and outward greatnesse praise thee Psal 108.1 My second question is this are not the members of Christ dear to you above all things in this world next unto Jesus Christ are you not willing to assist them upon all occasions are you not willing in all your pompe and glory to own a poore Lazarus if Christ bee in him for your Brother are you not willing for their sakes to doe much to suffer and undergoe much by contending for that Faith which was once given and cannot be given again My last question is this is any thing more contrary to the inward temper and inclination of your spirits then those Doctrines which doe not acknowledge Jesus Christ are not these great enemies to you and doe they not make great breaches in your spirits is it any joy and pleasure to you to heare many able knowing persons scoffe and make a mock of Christ and him crucified doe you not continually put up supplications to God for these poore faln apostatized spirits who once made Christ their chiefest joy and would have been very contrary to them that should have said but that of Christ which they themselves speak now My Information is concerning my particular judgement and those that I plead against and it is this I present this to all you that feare God whether Presbyterians or Independents you that are for the Baptisme of Infants or for the Baptisme of Beleevers to you all doe I present this my information concerning those that I write against is this whilest wee are striving and contending about different opinions many of which are things of indifferency whilst wee about these are a striving and contending the common and grand enemy of our peace takes an advantage at these contentions and vain janglings and so makes this time which is a time of disagreement and discord amongst the Saints to bee his opportunity to step in and rob you all of all the sweet and pretious things of God which are most sweet and dear unto you just as if two loving deare Brethren should for a small matter fall out with one another and in the mean time a common Theife an enemy to them both comes and cuts their throates My Petition and humble request to you all is this I pray you for Jesus Christs sake to except of this pooremite that I have cast into your treasury and to cover all infirmities with love I hope I have spoken to the experiences of many of you if this be a truth that I have writen then you know who is the Authour
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
salvation of the world the Godhead united the humanity to the second person in the Trinity the Lord Jesus and now in that nature he is Emanuel God with us Isa 7.14 for he in no sort took on him the nature of Angels but he took upon him the seed of Abraham Hebr. 2.16 This is a reall truth all the Antichrists in the world cannot nullifie or make it of none effect that Jesus Christ is a particular man in which nature he suffered and in which he is also glorified Phil. 2.6 7 8 9 10 11. Heb. 5.7 8. And the Apostle saith that there is but one Mediator between God and man which is the man Christ Jesus The Reasons or Arguments are of two sorts the first sort is to prove that there are more spirits in the world then one Secondly that the life and being of God is not every thing and that every thing is not the life essence and being of God The other sort of Reasons is to prove that Jesus Christ is come in the flesh Secondly that this Jesus is a particular Saviour such a one as had and still hath a particular soul and body that was created in the wombe of the Virgin for the falling and rising of many in Israel Now the first Argument for the confutation of this first errour viz. that the life of man and all creatures is God which is one Spirit besides whom there is no other is this First whatsoever is the Godhead or essence the name of that is uncommunicable thy name alone is Jehovah saith the Prophet Psal 83.18 I am that I am all in all Exod. 3.14 1 Cor. 15. But the name of man in reference to his Spirit is not uncommunicable therefore the life of man or all creatures is not God I will speak a little of the Name of God under this threefold consideration First the Name of God is such an infinite glory that it cannot be attributed or communicated to any creature either in heaven or earth an Angel is not Jehovah the spirit of a man is not the Name of God Jesus Christ in reference to his conception and creation is not this God or Name Jehovah Secondly the Name of God is I am that I am all in all but no creature is I am The word signifies all that God is in himself in his attributes in all creatures it discovers his eternity immutability blessednesse and perfection Thirdly the Name of God is All in all all in all things all before all things all above all things all besides all things but I will speak more of this anon for the present I desire to proceed The second is this whatsoever is the Godhead or essence is also the blessed Trinity for the Godhead is the Father Son and holy Ghost and the Father Son and holy Ghost is one and the same God 1 Joh. 5.7 Joh. 14.9 10 11. But the life and spirit of man and all creatures is not the blessed Trinity Ergo the life of all creatures is not God The major Proposition is clear the assumption also is undeniable Yet I shall open and inlarge this Argument by these three particulars The Godhead is the Father God is a Father in three respects First he is the Father of Christ Ephes 1.3 1 Pet. 1.3 Secondly God is the Father of a Christian 1 Cor. 1.3 Chap. 10.17 Thirdly God is a Father to all creatures both in heaven and earth 1 Cor. 8.6 Ephes 3.15 The spirit of man is not the Father of Christ of a Christian and of all creatures therefore not God T is true many men care not what they say although never so blasphemous and will stand to avouch whatsoever they think or apprehend to be truth and of God though never so false And why but because they conceive it to be so and therefore it cannot be otherwise It is not mens right apprehensions of truth that gives being to it but it doth give being to all things Secondly the Godhead is the Son also yet so as that he is the Father too this is that very God and that eternall life 1 Joh. 5.20 there is no other God or eternall life Besides the Godhead of our blessed Saviour the person of Christ was begotten but the Godhead of our Lord Jesus is not onely the Word begotten but the Father begetting and the blessed Spirit which in its person proceeds from the Father and the Son Thirdly the holy Spirit in its Godhead is not onely the third person in the Trinity but every person Joh. 4.24 The three persons in the Trinity are all one God which is a Spirit the spirit of man in man is not the person nor Godhead neither of the Spirit or our Lord Jesus The third Argument is this God is immutable eternall alsufficient and infinite but the spirit and life of man and all creatures is not so therefore is it not God First the spirit of man is not immutable or unchangeable he is not alwayes of one minde desiring imbracing loving and exalting of one thing but is flexable to day for one thing to morrow for another now for Christ and anon for Antichrist Can any man deny this which we know to be true by our daily experiences Secondly no man is eternall not so eternall as God is he is the Father of eternity Isa without beginning without end Revel the beginning and end of all things Thirdly no man is alsufficient for himself for any weighty spirituall imployment nor for any friend or creature to save or destroy to help him in a trouble or out of trouble many things yea all things without the strength and assistance of God is impossible to him to God all things are possible Lastly no man is infinite in power or wisdom glory or mercy man instead of being infinite is impotent impudent Fourthly whatsoever is God hath infinite and eternall communion with God but the life and Spirit of man and all creatures is not infinite and eternal in their communion with God therefore the life and spirit of all creatures is not God Fifthly whatsoever is the essence or Godhead is also the whole discovery and manifestation of the minde of God in Jesus Christ for God is his own discoverer but the spirit of man is not able to reveal the whole minde of God in Jesus Christ concerning all things Ergo the life of man is not God Sixthly whatsoever is God is without measure partakers of the divine hature of God for it is the Nature it self but all creatures without measure are not partakers of the Divine nature of God Ergo all the creatures are not God Now to prove the other truth concerning Jesus Christ in respect of his coming in the flesh it shall be when I shall come to handle such matter as that I shall have an opportunity to take it in in order Therefore I desire to go on in the prosecution of what is in hand it being a truth of a high concernment that we are
all 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
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
And what manner of men are those that God is pleased to call in all ages Now what is it that makes a change but the power of the Crosse of our Lord and Saviour Rom. 6. Gal. 1.16 17. Ephes 3.7 8. Hebr. 2.14 and 12.1 2. 1 Cor. 6.20 2 Tim. 2.12 13. Secondly the greatest degree of light and glory that ever rose or sprung up in the hearts of men in this world was produced by and onely issued forth out of the glorious Crosse of our Lord Jesus Hebr. 1.5 6 7 8 9 13. Psal 2.7 Matth. 9. 1 Tim. 1.15 Mark 11.8 9 10. Luke 1.46 47. verse 41.44 1 Cor. 3.7 8 9.10 11 13. Ephes 3.18 16. 1 Cor. 2.9 Isa 64.4 Jeb 16.22 Thirdly the greatest battell that was ever fought and the greatest conquest that was ever won over the devil See the Bright Starr he that cleaves to this man cleaves to God so he that imbraces this passion injoyes the highest good pag. 242. That God and the Crosse are both one in man pag. 244. li 17 That to approach the infinite being of God the creature is not to be stuck at as any thing but is lost in this boundlesse ocean and thus you see how God is all things and that nothing is but he pag. 19. and the powers of Antichrist was by the death and resurrection of the Lord Jesus Revel 12.7 8 9. there is a description and a true revelation of the batteil fought between the devil and Jesus Christ this opposition of the devil and Antichrist was the greatest that ever lay in the way betwixt Christ and the Crosse Col. 2.14 Ephes 2.15 There was two Gods that met at the Crosse of the Lord Jesus the God of heaven and the god of this world the battell was begun as soon as ever the promise was made Gen. 3. and the devil many times grew so strong in force and power that many times to the eye of man there could be little or no appearance of the glory of God which in every respect was but darknesse to that glory which God revealed by the coming of Christ in the flesh at which time the devil made full account to conquer the devil then drew all his forces together and never made such a bold attempt in any age upon any person as he did at that time upon the person of Jesus Christ and had he but found any thing at all in the least measure in Jesus Christ that so he might have had an opportunity and have found some footing for his temptation he then had overthrown him and God for ever Matth. 4.1 2 3 4 5 6 7. so to the 10. Last of all I prove the resurrection of Christ by the suffering torments and hard usage that the Saints have ever had and still have for acknowledging and contending for a crucified Jesus and the resurrection Act. 4.7 and 5.17 18. The Sadduces were as great mockers and haters of the Apostles as the high Priests were yet they were contrary in judgement Matth. 22.23 Act. 23.6 Chap. 21.31 and 17.32 The Sadduces and the Familists are alike in these three respects In denying the Resurrection in holding forth but one Spirit and in mocking and jeering at the Apostles for preaching of Christ In this respect I prove this by two or three Scriptures Luke 20.27 Act. 23.8 Chap. 17.32 Fourthly it is a truth that Christ ascended with the same body in which he suffered I 'le prove it by Scripture and Reason Act. 1.9 Luke 24.51 Mark 16.19 1 Pet. 3.21 22. Job 14.3 Ephes 4.8 You say that nothing ascended but what first descended To which I answer That the humane nature of our Lord Jesus in many respects never descended from God out of heaven no otherwise then the whole Creation did yet there is an unexpressible difference between the creation of Christ and the world Secondly the humanity of Christ did not at all descend from heaven in reference to it self but in respect of its originall and so in some respects the whole Creation descended for God in the Creation did descend down into a lowe disguised appearance in the form and appearance of every creature and the outward form of every creature is a reall appearance of God But more of this anon Now I 'le prove that Christ in reference to his conception and creation never descended before he ascended in reference to his Godhead as I said before he descended and made forth a continuall manifestation of himself unto the world Joh. 1.10 He was in the world and the world was made by him Heb. 11.3 Now the Reasons why Christ never descended in that respect before named are these First there was nothing in heaven before all things but that being that is eternall without beginning but the humanity of Christ was not in reference to it self eternall without beginning and without end Ergo not in heaven For nothing can descend from heaven that hath not in every respect a real being in heaven Now in this respect Christ had not and therefore he cannot Secondly Christ ascended that he might be clothed with that glory which before he had not but the Divinity is an infinite glory and therefore it could not ascend up to that that it was it self from all eternity Thirdly the essence is infinite in power at all times filling all places with its presence Now to say that the Divinity ascended is to speak a contradiction and plain nonsence for what should it ascend to to it self it is alwayes one and the same glory and alwayes alike in reference to it self in all places Therefore if they hold no other Ascension then this they hold none at all as in truth they do not Fourthly Jesus Christ ascended up on high that he might fill his humanity and all things else both in heaven and earth full of glory Now further to prove the falshood of this Doctrine namely that nothing ascended but what first descended consider this the infinite glory of God was never increased but onely manifested by the resurrection and ascension of Jesus Christ Christ ascended not that he might fill his Godhead full of glory for that is infinite but all things else that were ordained and prepared for glory from all eternity in our Lord Jesus Even for this Jesus Christ ascended up on high that he might fill all things full of glory by the manifestation thereof who were ordained to have a share in his death and resurrection Ephes 4.10 2.10 Joh. 16.7 1 Tim. 3. last Joh. 17.1 Act. 1.8 9 10 11. The joy and glory of Christ and a Christian doth depend upon the resurrection 1 Cor. 15.17 The Spirit had never descended into the heart of a Christian if Christ had not ascended into glory Last of all concerning the intercession of Christ wherein consider that the purpose of God from eternity to bestow Christ upon and manifest him in all Saints and Angels was not in any other way but through the intercession of our
use of them but in no respect without using them so long as they may be injoyed 1 Thes 5.17.20 1 Cor. 12.4 5 6. so on Nahum 1.15 Isa 52.7 Rom. 10.17 No man ought to ascribe that to an ordinance which belongs not to it they are but creatures and so a man is to use them as that by them they being by God set up as the means to bring men to God who is the end Act. 20.21 God is pleased to convince to convert confirm refresh and revive the drouping souls of his Saints by them in the use of them 2 Tim. 3.16 yet so as not to live upon them but upon Christ who is in them and above them Now for any man to cast aside the ordinances of God as things of no use for him that is strong as well as he that is weak he goes on in a way that is no better then enmity and rebellion against Jesus Christ Joh. 15.14 Ye are my friends if ye do what I command you They are not friends but enemies and rebels who out of wilfulnesse or ignorance do practise the contrary Jam. 4.4 Consider these two things first for a man to live in the use of the Ordinance by the light of Reason and of the Word in the letter this is to live belowe that light that he ought to live in See both these in Isa 58.2 3 4 so on Matth. 23.14 15. Rom. 2.17 18 19 20 21. A man may notwithstanding the light of the Word and Reason be an enemy to the Crosse of Jesus Christ See the same Scripture Rom. 2.23 Matth. 19.20 Revel 3.15 16 17. Last of all for one that is truly spirituall to live upon Christ in the use of some and not in the use of all which thing is possible and too often practised a Christian may walk spirituall in one and legall in another a Church may walk orderly in some things not in all Now so far as a Christian is not spirituall so far he is condemnable and walks in that action contrary to the principle of divine light that is within him a Christian can expect no lesse then to receive against all actions that are not issued forth or do not flow from a principle of light even from him who is eternall life in all Saints causing them to fix their eye upon the great point of eternity CHAP. VIII The seventh Errour divided into two branches the first handled in this Chapter by way of question Whether perfection in the highest degree both of grace and glory be attainable in this life yea or no. THis must needs be true if the rest be but I have something to say against it and that is this First where perfection is there can be no addition or increasing either in one part or other perfection hath nothing above it nothing under it nothing about it I mean in reference to it self that wanteth any thing if there be any thing wanting then it is not perfection But the best of men here in this world have not at all times and in all things that which they do desire or at least what they stand in need of Ergo there is no perfection to be injoyed here Rom. 7.15.18 Now I reason of it not as t is in it self which is the God head but as it is in and injoyed by the creature Secondly in the estate of perfection there shall be no bringing of the soul under clouds of sin and darknesse as it is here whilest in this body of sin and death nor no bringing of the body under clods of earth which requires a resurrection but all this befals us and all men here therfore here is no perfection Rom. 7.21.23 24. Thirdly in the estate of perfection the whole body of Sion shall meet together in glory I 'le prove the argument thus The Saints not before one another but altogether shall receive their portion of glorious perfection Ephes 4.13 2 Tim. 4.7 8. 1 Cor. 13.9 10 11 12 13. From these Scriptures I draw these considerations First neither Enoch nor Elias which were translated and were not for God took them yet these have not neither shall have their full portion of divine glory till all the Saints do meet in the unity of faith and that acknowledging of the Son of God unto a perfect man unto the measure of the age of the fulnesse of Christ Secondly the race and course of a Christian shall be finished in respect of faith and obedience so that he shall not have any work of this nature to do or finish when he comes to heaven even so saith the Spirit what is that Blessed are the dead that die in the Lord for they rest from their labours and their works follow them Rev. 14.13 Thirdly God hath ordained that all these weaknesses temptations corruption and obscurities should befall the Saints here that so heaven and glory may be the more exceeding heavenly and out of measure glorious to them Bread is more sweeter to the hungry then to him that hath his fill of it every day Jam. 1.2 3. Rom. 5.2 3. Chap. 8.18 The King who is above all men cannot think it such a high and glorious condition to be a King as he doth who is a begger all the afflictions of this world although they are one of the greatest glories that a Christian hath here yet it is not worthy to be compared to that glory that shall be given and shewed to them in heaven Fourthly if any man ever had perfection in this life then that person injoyed a greater priviledge then ever the Apostles or any other eminent Saint have enjoyed since the Creation Paul had it not nor none else that can be thought of but do stay till we all meet Hebr. 11. last it is the will of God that they without us should not be made perfect Last of all the time when they shall enjoy this shall be at the glorious appearance of our Lord and Saviour Jesus Christ Fourthly in the estate of perfection a man shall have no enemies neither death nor devill nor a deceitfull unbeleeving heart nor any person to reproach backbite or be any trouble to his spirit here a man cannot be free from them Ergo here is no perfection Again Fifthly in that estate of joy unspeakable and full of glory a Christian shall not onely see himself thus changed by the power of God from the likenesse of him in his grace here to a higher degree of glory hereafter but he fees all creatures both in heaven and earth thus changed also he sees the whole Creation that is now under the bondage of corruption freed from this imperfection Rom. 8. And God hath promised so to discover himself by the teachings of the Spirit unto the elect that all shall know him from the least to the greatest Heb. 8.11 Jer. 31.33 A Christian shall not see God obscurely but perfectly in every creature they shall see God in his naked glory as he is in himself
else whatsoever must needes perish and come to nothing were it not for this there would be no Heaven nor Hell neither for how could these be when God himselfe should seace to be last of all the truth and faithfulnesse of God is the essentiall glory of the Lord Jesus the essentiall glory of Jesus Christ is Absolutely and essentially God God is so true and faithfull that were there ten worlds as there is not and though every soule in them were filled above what we could expresse full of Gods truth and Spirit yet could not all these worlds nor all these multitudes and numberlesse numbers of spirits thus inlightened by the spirit be ever able to see and to expresse the utmost and highest glory that is wrapt up in the truth and faithfulnesse of God I Appeale to all that in the truth doe love and in the spirit doe know God whither the consolations of Gods truth and faithfulnesse are not deare unto them Job 2.2 chapt 15.11 The ninth Attribute and the last that I intend to speake of is Gods Eternity 1 Tim. 1.17 Revel 1.8 Psa 90.2 Who is able to declare the Eternity of God now if the spirit of any man be Immutable let him come forth and Answer concerning this Attribute of God I shall aske these questions and so end with a conclusion or two and they are these behold God exalted by his power canst thou teach or instruct like him canst thou understand the spreading of the Clouds or the voice of Gods Tabernacle hast thou an Arme like God or canst thou Thunder out with thy voyce like the Almighty if all the Internall Invisible perfections of the most high God are according to thy words are depainted and discribed in the mortall flesh of man come forth and discover this perfection that all the world may wonder and be Astonished at the appearance of thy greatnesse Where wast thou when God laid the foundations of the Earth who hath laid the measures thereof or who hath stretched out the line upon it whereupon are the foundations thereof fastened or who hath shut up the Sea with doores when it brake forth as if it had issued out of the wombe hast thou commanded the morning since thy dayes or caused the day spring to know his place hast thou entered into the springs of the Sea or hast thou walked in the search of the depth have the gates of death beene opened to thee and canst thou command the doores thereof hast thou perceived the breadth of the earth declare it if thou hast understanding where is the way where light dwelleth and as for darknesse where is the place thereof Knowest thou it because thou wast then borne or because the number of thy dayes be great hast thou entered into the treasures of the snow or hast thou seene the treasures of the haile by what way is light parted which scattereth the East winde upon the Earth hast thou divided a water course for the over-flowings of water or away for the lightening and thunder thou that knowest man to be as perfect as God yea to be God himselfe Answer me out of whose wombe came the Ice and the hoary Frost of Heaven who hath gendered canst thou binde the sweete influences of Pleiades or loose the bands of Orion canst thou bring forth Mazzoroth in his season or canst thou guide Arctuerus with his sonnes Knowest thou the ordinances of Heaven canst thou set the dominion thereof in the earth canst thou lift up thy voice to the clouds that aboundance of waters may cover thee canst thou send lightenings that they may goe and say unto thee here we are who hath put Wisdome into the inward parts or who hath given understanding to the heart canst thou number the Clouds in Wisdome or canst thou stay the bottles of Heaven declare this if thou knowest it all My conclusions are these God is infinite in Immortallitie Secondly it was never neither can be for ever fully declared by all creatures in Heaven and Earth last of all the Immortallity or Eternity of God is absolutely and essentially God and thus much for a discription of Gods Attributes The second thing that I am to speake of is this what is the mortall flesh of man and this our Saviour and Saint Paul tells us Joh. 10.1 chap. 8.44 Rom. 3.9 chap. 7.18 Eph. 2.2 3 4 12 Psa 39.4.5.6 the 103.14.15 and 19.47.48 Job 10.9.10.11 Chap. 14.1 2 10. Law 3.22 39. observe these conclusions First the mortall flesh of man is the throne and seat of all filthinesse and abominations Secondly the mortall flesh of man is subject to mortality and vanity Thirdly the mortall flesh of man is subject to all sorrows miseries torments and judgements that by sin doe fall upon the world Fourthly the flesh of Christ whilest it was mortall had not all the internall perfections of God depainted in it Last of all the flesh of all men whilst it is mortall is not nor when this mortality shall put on immortality yet then it shall never be as perfect as God nor God himself Now this must needs be most false and untrue that all the Attributes and internall perfections which are proper to the great Majesty of God are depainted and described in the mortall flesh of man the mortall flesh of man is not eternall immutable and infinitely powerfull as God in his Attributes is and now I have done with the first part of this Ravishing Book or Prodigie I now come to the last part which is that man may be known to be as perfect as God yet to be God himselfe I shall speak but a word to this being I have already proved the contrary no man is so perfect as God Secondly man is not God himself Jesus Christ is perfect God and perfect man now his perfect manhood is not his godhead it is not as perfect as God nor God himself and if Christs manhood be not God himself then much lesse the mortall flesh of man and thus much in Answer to this Ravishing Book Miracle or Prodigie And now it is possible for lesse then the highest territory of a Christians capacity to finde out the depth of this O unheard of blasphemy The last branch of the errour I shall conclude with is this that though imagination inject that is conceit and include the forme man though an Idea of Christ crucified that is a resemblance forme or Image present it self to us yet the Ocean of Faith drownes and annihilates that is makes void or of no effect the same that is that all the apprehentions of an outward created forme or Organ crucified at Hierusalem it is but a thing injected it is but an Idea like a shadow that presents its self to us it is but our Imagination that doth inject such a thing and cause such an Idea but the Ocean of faith drownes annihilates makes void and of no effect that Idea or imagination of Christ crucified at Hierusalem Now if this were true then what
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
that the same light that is here is also every where one and the same in all places for life is one in all Creatures Answer I grant that the Sunne is one and the same in all the world but not in every respect it is the same in its essence unchangeable without increasing or decreasing but it is not the same in its appearance the Sunne at one and the same time may be in its beames waterish in some places in other places it may be glorious God is the same God in all Creatures that he is in himselfe that God that is in the Creature is the same who is one light and glory and is essentiall but he is not the same in his appearance for then every particular appearance would be an essence and so there would be many essences and Gods God is the same in all Creatures that he is in himselfe for substance in many respects not in degree I doe not meane that the substance which every Creature is made of is the nature or essence of God yet we cannot exclude God from any Creature you cannot see any Creature but you may see God there neither can he be Included in all Creatures hee is all things yet hee is above all things and is not the beeing or nature of any thing Secondly God is not namelesse as some affirme or so invisible as not to be known or manifested first of all No man hath seen God at any time Joh. 1. Whom never man saw nor can see 1 Tim. 6.16 Yea but Jesus Christ hath revealed him Joh. 1.18 1 Joh. 1.1 2. That that wee have seen declare wee unto you Joh. 14. Philip Hee that hath seen mee hath seen the Father how sayest thou then shew us the Father Vers 9. The Word was made flesh and dwelt amongst us and wee saw the glory thereof Joh. 1.14 Thou shalt call his name Immanuel which by interpretation is God with us Matth. 1.23 Esa 7.14 Againe secondly God is such a good as that it is impossible that hee should bee made better my Righteousnesse extendeth not unto thee hee that is wise is wise for himselfe and a man hath the profit of his own labours this doth deny God to bee infinite I speak as to wise men judge yee what I say and what Antichrist saith and see what sense there is in their description of God Thirdly God is all but God is not the universall frame and inclination of every creature God is all the divine sweetnesse that is in them God is all things and in all things as all things were conceived in the wombe of his eternall Counsell God is not the nature of any thing but of a Christian and not his nature neither as I said before in reference to the old Adam but the new and indeed that is not so properly a Christians as it is Gods the nature was before as good and it is no better when it is in all creatures and Angels but not good to them so as to bee a good actually within them yet good to them in reference to Eternity I say againe that God is not the frame and inclination of any creature God is not the frame of the devill nor the frame of mans heart Remember the distinction all that is divine and heavenly in all creatures that God is and so hee hath been from everlasting the life and goodnesse of all creatures that hee had ordained to bee created in time Fourthly God was not every creatures goodnesse from Eternity in a respect to the creatures particular beeing as it is now neither was the creature good to God through his goodnesse from all eternity in every respect as it is now for God in his decree did not see things confusedly nor in a shadow nor out of a divine order God did never look upon things that were not neither did hee look upon things that were ever to bee more then they are hee did not look upon the world and all things from Eternity as hee doth now yet hee sees nor knows no more now then hee saw and knew from Eternity the understanding of God is infinite Job 14.12 13. Esa 40.13 14. Rom. 11.34 35. Thou art the same and thy yeers shall not faile Heb. 1.13 Hee saw all things then as perfectly before they were as hee doth now now they have a beeing for hee cannot increase in knowledge power or wisdome he cannot doe that now which hath not been in his thoughts from Eternity Fifthly the essence is not moveable nor active according to the motion or after the manner of men to begin now and anon to have done so much and to morrow to end but when God begins all things hee ends them too God in all his works and Counsels is the beginning and the end Rev. 1.8 Chap. 22.13 Esa 41.4 Chap. 44.6 if God should act according to men judge what will follow let us a little weigh and consider the businesse First if man could begin and end a work at once hee in that work would not bee man but God but this hee cannot doe for want of power we must not think that because all things are at once one act of God from Eternity that therefore God ever did or can doe any thing confusedly but by such infinite wisdome that is above the knowledge and apprehension of all things both in heaven and Earth in respect of God nothing had a beginning to us all things have their reall beginnings and endings yet God doth begin a work and end it in reference to it self really but to God all things are eternall when an Artist would make a curious work that was never made before hee can work it with his hands to make it visible and fit for use hee must first contrive it in his minde it must be made there and then according to that inward platforme hee guides his hand and instrument now in some respect it is so with God not in all The Workes of God are first in his minde before hee begin any thing to make it visible either to it self or to any creature whatsoever and then according to that eternall principle of infinite and divine wisdome within him hee orders and doth all things Now the first difference is this Arts and curious works doe come into the minde of man that was never there before for that is it that increaseth his glory amongst men but with God it is otherwise for in the beginning of the creation a worke that neither men nor Angels had a hand in nothing came into the minde of God that was not there from Eternity either in the beginning in the Progresse or end thereof The second difference is this God by doing of all things did not inrich himself in wisdome power â—r glory not in the least measure but did all things for the manifestation of the same unto those whom hee had ordained to know it either for their salvation or damnation but with man it is otherwise for
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
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
the appearance of his power and the power or spirit of man is God in that appearance When God made man and put a spirit into him he did put in or goe into man himselfe but he did not put in or goe in himselfe in his Essence but in the manifestation and discovery of his Essence and so he appeared in all Creatures but in man after another manner setting up a greater light and manifestation of himself than he did in all other Creatures besides except the good Angels Job saith that the spirit of a man is the Candle of the Lord it is not the Lord in his beeing for light and darknesse are both alike to him The spirit of man is not in the course of nature a light to the Lord to discover any thing to him but it is the Candle of the Lord set up by him in the bodies of men by which light they come to know God and to know all things that hee hath decreed that by that light shall be revealed unto them Rom. 1.19 For as much as may be knowne of God was manifest in them for God hath shewed it unto them now if that light had bin able to carry them forth into a spirituallity in all things that as they knew God so they might glorifie him as God and not become vaine in their imaginations and so turne not nor make use of that knowledge which they had of God to the exaltation and setting up of that that was not God they had bin saved verse 20.21.22.23.24.25 but that light was not sufficient for such a worke Secondly the spirit of man is of thorow and to God that is as he is the Ordainer Creator Governour and Upholder thereof surely there must needs be a wonderfull appearance of God in all this and this must needs be God in a glorious appearance or discovery of himselfe in man and yet his Essence is not the nature life and spirit of man a wonderfull appearance of God in man to give and measure out into his Spirit so much power and glory Thirdly the spirit of man as it came forth in its first estate out of the hands of God was the sweetest and the excellentest of all Creatures in this world and was heire of all things being very frequent in Communion with God now the same spirit that he had then he never lost for then he would have ceased from his being and therefore all men have such a spirit as then God gave unto Adam that which he lost by falling was that good peaceable holy and glorious condition wherein he stood with God this hee lost both for himselfe and his posterity in the day that thou eatest thereof in dying thou shalt surely dye now if by dying the Lord had meant to take away his Spirit in the being of it then how comes it to passe that he lived so long knew his wife and increased in his Generation by which meanes we come now to have a being in the world what cunning Antichristian Poeticall Phylosopher is there that can winde us out of any of these truths Fourthly If Adam lost his spirit and it was not one and the same with ours then did God raise up another contrary Generation in the World and then what kind of Death is that which he did and we doe now suffer if that spirit was destroyed in the being of it then it never after felt or could be any wayes capable or sensible See the booke Intituled Divinity and Phylosophy dissected either of a condition of Joy or torment but that that we call the losse and fall of man that Antichrist saith is nothing else but God in an appearance of darkenesse for the sinnes cause and for the good of the man that God and man had made that hee might take an occasion by this darkenesse and obscure appearance to manifest himselfe to and in the man in all his Essentiall glory Answer man by his fall instead of bringing Death to himselfe and to his posterity by this meanes he brought life and immortality the God-head and the Essence to himselfe if all this be true it is time I thinke to throw away the Scriptures in the beginning God made man Righteous but he hath found out many inventions Eccles Fifthly Bright Starr That light is a pure simple naked and habituall faith Residing in the crowne of the of the soule and beholds God without any meane pag. 115. As if he should say that the soule by a habituall faith beholds God without a Mediator for saith he nothing is but Gods will pag. 70. the will of God is God himselfe therefore nothing is but it pag. 71. line 14. and that this is a Divine truth according to the Scriptures he turnes you to the first chapter and there you shall see one lye proved to be a truth by another if this be a trueth it is Impossible that there should be any Mediator and if this be true then the soule is God and so God doth behold himselfe without any meane the spirit of man is a particular substance and power besides the Essence of God yet there is not another Essence or God-head besides that one who is Infinite and Eternall all spirits whatsoever are so many particular substantiall powers all powers whatsoever are one in their Originall but many in reference to their particular beings if any man hath lockt himselfe up in secret and is very loath to come forth to show himselfe plainly to the poorest capacity whether he be for Christ or for Antichrist yet let him now come forth to helpe us against the mighty or to helpe the mighty against Jehovah I will prove this truth to you by the Scripture and by Reason too Which is 1 Pet. 3.22 At the right hand of God gone into Heaven unto whom the Angels Powers and might are subject here is included in this all the spirits that are both in Heaven and Earth now I prove that they are perfect particular powers and beings besides God the power of God in the God-head is God and it is not compounded of parts and degrees but the power of God in the severall appearances of God is not the life and being of him but is the life and being of Angels and men Secondly the power of God in his Essence cannot be made or brought into subjection under Jesus Christ but the power of God in his severall appearances are for God hath so exalted the Lord Jesus that all Creatures both men and Angels are made subject to him Philip. 2.9.10 But God cannot be made or brought under subjection to God as these Angels powers and mights were Againe Thirdly There cannot be a higher confusion or A greater contradiction imagined and expressed by the heart and tongue of man then this to thinke that God should ever bow downe to the Lord Jesus God in his Essence is the blessed Trinity in his person hee is the Father of our Lord Jesus Christ take away a
mans or an Angels power from him and what is he Againe Fourthly It is impossible that ever God in his power should be spoyled by the crosse of our Lord Jesus Col. 2.15 and hath spoyled principalities and powers and hath made a shew of them openly and hath triumphed over them in the same crosse Fifthly God had ordained and created these invisible powers for this one maine end that Christ in his crosse might spoyle and triumph over them for the Everlasting glory and exaltation of his owne name The seede of the woman shall breake the Serpents head Gen. When hath ever any Army bin so exalted in glory as at that time when they can by one thousand bring into subjection and to confusion many thousands This is the unspeakeable glory of the Lord Jesus that he can bring forth from under a poore low appearance on the crosse such a mighty and Infinite power and glory so as to spoyle to pull downe and lay in the dust all the glory of this world thus much for a certaine truth is clearely held forth in the Word Againe Sixthly The spirit of a man hath many faculties that goes to the making up of a compleat spirit and these had a beginning and were Created and so were all powers both in Heaven and Earth for by him were all things created which are in Heaven and which are in Earth things visible and invisible whether they be Thrones or Dominions or Principalites or Powers all things were created by him and for him Col. 1.16 I could give you a large Description of the will of a man what an irresistable power it is untill that power that made it doe or is pleased to perswade and allure it there is no compelling of it will that is forced is not will so also the thoughts of a man how can hee with his thoughts soare up and down and incompasse heaven and earth and bring home tydings of that which the tongue is never able to expresse nor indeed the whole heart able to conceive of or comprehend the devill as I said before of all creatures is the greatest power that is in this world but a Christian in the spirit of the Lord Jesus is a power above the devill in a greater measure then the devill is in power above all creatures Rom. 8.37 38. Hee onely is able to trample upon the devill James 4.7 And by Faith to overcome this world 1 Job 5.4 A Christian in power is next unto Christ the devill is next unto a Christian Antichrist in power is next unto the devill and a naturall man next unto Antichrist so a man in his affections is very strong and mighty who is it or what is it that can take off the minde of a man from that which he hath affection to all the powers that are in the soule are never in a Joynteâ— Harmony nor are ever knit in a stronger union then when they are upon one thing met together in a band of love What is that that makes a man a monster in nature but because his limbes and joynts are not according to the course of nature what is the cause why some men are foolish and altogether void of Reason but because their spirits are not according to that common frame which usually the generation of the Sons of men are in the continuall action of mans heart is to live and move in the devill to have his heart so set upon himself and the things of this world that all created powers in Heaven and Earth are not able to take it off 1 Joh. 2.15 Ephes 2.2 what is that that makes men to bee so resolute so positive and wilfull in all Heresies Opinions Disputations and Works whatsoever but because that these three principall powers in their spirits are deluded and captivated by the god of this world Lastly The life and spirit of man is not the winde in the Aire nor the breath that is in mans body Objection The spirit is a reasonable creature Answer The winde is reasonable in reference to the creation but in comparison of man it is not Man is falne down into everlasting misery and raised up again into everlasting glory doth the winde know or understand this Again The breath onely is not the spirit for the same reason that I said before Secondly The breath is visible and may bee seen but the spirit is invisible and cannot be seen therefore it cannot be the spirit Thirdly The breath that is in man and the breath of a beast are both one under some considerations first they are both one in their originall Secondly They are both one in motion and visible appearance Lastly They are both one in their end consider this first how God hath united himselfe to all his works by which they come to be and to subsist in their beeing Secondly Consider how God hath united one work to another yet notwithstanding this union they remain severall and distinct in their beeings natures motions and possessions the beeing of a Beast is not the beeing of man the nature of a beast is not the nature of Man the motion of a Beast is not the motion of Man that which a beast hath possession of that is not nor cannot be the inward internall eternall possessions of men a Beast knows his own kinde from a man this is not mans motion nor the motion of breath therefore that cannot be the spirit Thus much for a Description of God of Angels and men CHAP. XIV A Description of the sin against the holy Spirit THe sin against the Holy Spirit is this when a man is inlightened and tasted of the heavenly gift and of the good Word of God and is partakers of the Holy Spirit in such a measure as not to be intangled or polluted with the world when a man out of that light and knowledge which hee hath of God doth make a large acknowledgement of the Lord Jesus a man that doth delight to know God in Jesus Christ and doth seek him daily for such a man to fall away thus he doth commit that sin which shall never bee forgiven neither shall there ever be any mercy for that man in this world or that to come the sins I shall summe up in these severall expressions When a man shall make use of all that light knowledge and strength which formerly hee hath received in a willfull way to this end that now by all this he doth deny the comming of Jesus Christ in the flesh for a man that hath known Christ by the light of the spirit and hath received a taste of the goodnesse of God for such a man with a good will and delight purposely against his conscience against the strivings and motions of the spirit out of a hatred and malice against him and his members for such a man to deny Christ in his comming to undervalue him to laugh and make a scorn or jeer of the spirit in all that it saith in the Scriptures
declare unto me what is the present motion and universall frame of every Creature that hath a being upon the face of the whole Earth the Words of the Holy Spirit are that all things are naked and open before him with whom we have to doe Shew me the way of an Eagle in the aire the number of haires on thy head and tell me how many measures of dust there is upon the face of the earth how many sands upon the Sea shore and the winde that bloweth upon the earth which some affirme is God tell me from whence comes it and whether doth it goe I say still that God knows all things but I cannot yet see that the winds and the sea doe yeeld obedience to thee My third Request is this tell me you that have obtained perfection whether at all times and in all estates and conditions whatsoever you have and can have according to your will presently at your commandement all things that you stand in neede of to free you from all poverty sicknesse or any other trouble that doth here in this estate of your perfection commonly befall you Fourthly See Theologia Germanica That God is good or to be made good chap. 4. and yet he is such a good as he is neither this nor that good that can be named knowne or manifested but is also and above all pag. 19. line 6. shew me who it is and how it is possible by any meanes that can be thought of or imagined by the heart of any deified man to make God good who is a beeing of Infinite goodnesse last of all come and declare to me where I shall be and what I shall be at all times and in all places whilst I have beeing in this World doe you not know that some have undertaken to discover unto many what shall befall them while they are in this World You say that God is such a thing as cannot be spoken or written but of him who is the selfe same thing and knoweth it pag. 31. line last hee who is not God cannot say it now you doe grant that he that is the thing can know it and speake it and none but hee now shew me the man that will say that hee is God I should be glad to see him and talke with him and I doe beleeve if I could but meete with such a one that he would doe more good for me than all the men that ever I yet could see or meete with God is not a shamed of himselfe neither is the afraid of man whose breath is in his nostrills for wherein is he to be accounted of be not ashamed of your Religion if you be God what are you a fraid of you doe deliver your mindes in a corner and are loath to speake that at one time which you will impudently affirme at another And what is the Reason that you doe heare or preach at all if the spirit of man be God who doe you speake to to your selves life you say is one in all Creatures then what is it that you doe declare you will say that you doe discover God by Preaching why thou art God and so am I too what canst thou discover is there any thing besides God nay is not every thing that hath any life or being God dost thou Preach God to God why hee is Infinite in knowledge what can you Reveale to him what is the Reason that many of you doe keepe a babbling in private and publike is not all this needlesse and to no purpose But you will say that you cannot feede your bellies and cloathe your backs and provide for your Families without this you must doe something for a living Answer The earth is the Lords and the fullnesse thereof Secondly God stands in neede of none of these things he is not nor cannot be subject to hunger and want as we are and besides all this I le shew thee where thou dost bring another grosse contradiction and absurdity upon thy selfe Germanica pag. 45. line the 7. you say that he who is it and knoweth it cannot speake it will you be your owne Judge in this then doe but looke by the light of Reason and you shall acknowledge the falshood of these two a forenamed First There is a God that is true Secondly there is but one God that is true also is it not now give me leave to discoveâ— thy Familisticall Atheisme in this if there be none of you that will deny this that God is and that there is not two but one now how is it possible that either one or both of these should hold true by thy confused confounded Description of God First you say that he that is God can know it say it and write of it this is a truth and cannot be denyed by any that will acknowledge God but how this a truth why thus it is a truth if it be right in its originall in its sense and in its end now take away any of these and it ceaseth from being a truth under all considerations truth in all these is God God is truths Originall it came forth from God Joh. 16.28 and 17.8 and was ever with God Chap. 17.5 and 14.24 Proverbs 8.22 Joh. 1.1.2 and 3.11 the whole Scriptures doth witnesse to the truth of this Act. 14.3 Joh. 8.18 Act 15.8 1 Cor. 2.1 1 Joh. 5.6 1 Cor. 1.6 1 Tim. 6.13 Joh. 7.7 Act. 10 43. Jere. 31.34 Mich. 7.18 Isa 41. Againe the true sense and meaning of truth is not sensuall and carnall but divine and Heavenly Tit. 1.2 2 Tim. 2.13 God is also all truth in its end God is one in his end as he is in beeing 1 Cor. 8.4.5.6 Ephes 4.4.6 1 Tim. 2.5 Revel 21.6 Joh. 3.33 Rom. 3.4 1 Cor. 1.9 1 Thes 5.24 Heb. 6.18 1 Joh. 1.9 and 5.20 now that that you say is true but how not from a false originall Though men by reason can discover and speake that that in many respects is true yet if they seeke to make themselves Reason or any other the Originall of truth they then doe no longer speake it but with-hold it in unrighteousnesse as for an instance or example for a Familist a Papist or an Atheist to say that God is or that there is one truth which is God now this saying is a truth that is so long as men hold it forth as the originall but for any man to say that God is and I am this God Essentially he destroyes truth and sets up false-hood Secondly so long as truth is kept to its own sense and discovered according to its owne meaning it abides one and the same I speake now of it in reference to men but when once a truth is spoken and then a sense or meaning brought in either by Men or Divells such a sense as is according to reason then is truth denied and man seperated Lastly if truth doe not hold firme in its end it is not then truth but errour now truth in it selfe
thereof when you speak saith our Saviour to his Disciples it is not you that speak but the spirit of your Father that speaketh in you The person of the Lord Christ is the Authour of all Truth and if so then receive this if it bee a truth not for my sake but for your Saviours sake My second Request is this assist mee I pray you against this spirit who would rejoyce in the totall overthrow and confusion of us all Hee that heareth you saith our Saviour to his Disciples heareth mee and hee that heareth mee heareth him that sent mee hee that is an enemy to Christ cannot bee a friend to any of his Members venture life and all for Christ and whatsoever we part with let us never either for fear or favour let goe a particular crucified Jesus of our selves wee can doe nothing but through Christ we can doe all things 2 Cor. 3.5 FINIS The Contents CHAP. I. WHat Christ is unto and in the heart of a Christian The Doctrines and Arguments of the Familists doe prove great troubles and trialls to many Christian p. 1 Jesus Christ will be a Christians guide in the greatest trouble that can befall him p. 2 The Familists are very confident that by the knowledge of Astrologie and the strength of Reason they shall be able to conqueour over the whole World as Goliah made account to conquour over David p. 2. 3 Iesus Christ by guiding a Christian will so comfort him as that though all the Antichristian Familisticall floodgates thorowout the world be let out upon him yet they shall never drowne and destroy that faith and confidence which they have in a particular crucified Iesus p. 3. 4 Iesus Christ will be a Christians companion also although his way may be darkened by Reason of that Familisticall Jesuiticall cloud of darkenesse which may over shadow the face of the whole earth p. 4. 5 CHAP. II. There be seven Antichristian doctrines which are described and confuted in order the first is laid downe in this second Chapter which is this that there is but one spirit or life in all creatures both in Heaven Earth and Hell and that life which is one and the same in all creatures is absolutely and Essentially God p. 6 This Doctrine is proved to be a greevious blasphemous lye by nine Arguments there is no Scripture or Reason either Divine or humane that can be brought in for to justifie the truth thereof p. 7. to the 13 CHAP. III. The second error which they hold that goe by the name of Familists is this that all things whatsoever are the act of God that all creatures Angels and Men are at all times in all workes acted and ruled by the spirit of God p. 13. The truth is laid downe and acknowledged which is this that God is the supreame ordainer and mannager of all things the power is Gods the impudency is the creatures p. 13. 14. and 22 That God is not the actor of all things is proved both by Scripture and Reason but that many workes are acted by men and Devills which cannot be attributed to God but by speaking as high blasphemy as any heart can imagine or tongue expresse p. 15. A description of sinne p. 17. 18. 19. 20 CHAP. IIII. The third error is this that nothing shall remaine to Eternity but shall perish and come to nothing but the Deity that is now the life of all creatures p. 24 That the world shall not continue to Eternity is proved to be a truth by the Scriptures that is not in the same manner of subsisting as it is now that it shall perish and come to nothing and all creatures together with it is disproved for there shall be a new world for the Saints and a time of judgement for those that have not obeyed the Gospell p. 24. 25. 26 CHAP. V. The fourth error is that the Bible is a meere shadow a false History a confused lying Allegorie being of no more Authority than any other booke or the Apocrypha p. 26 The Scriptures are vindicated and proved to be the Word of God by ten Arguments from p. 26. to the 37 CHAP. VI. Which proves the comming Death Resurrection Ascention and Intercesion of our Lord Jesus which is absolutely denyed by all the Principle Doctrines and writings of the Familists p. 37. to the 49 CHAP. VII The Sixth Error is this that all Ordinances are but meat for babes that a man should live above them without the use of them p. 49 CHAP. VIII The Seventh Error is this that perfection in the highest degree both of grace and glorie is to be injoyed in this life before the dissolution of this forme or death of the body p. 53 The Error is divided into two branches the first part of it is in this Chapter overthrowne by ten Arguments proved by Scripture to be a damnable lye being no other but a Jesuiticall imagination p. 53. 54. 55. 56 CHAP. IX The second Branch of this errour is handled in this Chapter which is this that all the Attributes of God proper to his Divine Majesty are described in our mertall flesh p. 57 Wherein these two questions are propounded First what are the glorious Attributes of God Answered by discovering nine of them 1. The Power of God p. 57. to the 65 2. The Wisdome of God p. 65 3. The Mercy of God p. 66 4. The Justice of God ibid. 5. The Presence of God from p. 66. to 70 6. The Providence of God p. 71 7. The Immutability of God p. 72 8. The truth and Faithfulnesse of God ibid. 9. Gods Eternity p. 73 74 The second is what is the Mortall flesh of man Answered by five particulars p. 75 Something concerning the Passion of Christ p. 76 CHAP. X. A Description of God according to the writings and Doctrines of the Familists p. 76 CHAP. XI Antichrist in his Athiesticall discription of God discribed and confuted by a discription of God as he hath discovered himselfe in his word p. 79 In this Chapter these foure things are treated on 1. What God is in himself p. 80. to the 92 2. What hee is in Christ p. 90 3. What hee is in a Christian p. 92. to the 95 4. What hee is in all creatures p. 81. to the 95 Three things concerning the Trinity 1. The union distinction of natures in one person 92 2. The union and distinction of two persons in one nature p. 94 95 3. The order of these three persons thus distinguished p. 91 That Christ and a Christian are both one by union yet not without distinction both of persons and natures p. 81 The difference between Christ and a Christian in this glorious union is handled in these particulars 1. Difference concerning the Person of Christ 2. Difference concerning the Offices of Christ p. 93 3. Difference concerning Christ in his Essence p. 94 CHAP. XII A Description of the Devill as God hath discovered him in his Word and by Reason proving him to be and to be such a one as he is discovered to be p. 95. to the 106 CHAP. XIII A Description of the spirit of man in two respects First What it is p. 106. to the 114 Secondly What it is not CHAP. XIV The sin against the holy Spirit described wherein there is one objection nominated and Answered p. 115 to the 119 CHAP. XV. An Exhortation to all Christians whether private or publique p. 119 CHAP. XVI A Petition presented to the Familists with a farther confutation of their erroneous Doctrins 120. to the end A Postscript FINISs