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
of the Lord Jesus descended in its person or in its essence yea or no Answ The essence of the Spirit is the God-head which was the Creator and great manager of all things before Christ came in the flesh Job 26.12 13. when the Spirit came it came to performe the work or office of a person which was to reveale and discover God in Jesus Christ Jâ—h 16.13 14. to and in those whom God had ordained to be partakers of such a glory Last of all the persons which our Saviour prayed for was first for his Disciples secondly for all the Elect Joh. 17.20 I conclude with this the blessed Trinity are alwayes acting in and for the person of a Christian the Sonne he prayes and suffers too the Father he heares the Son and sends him into the world Joh. 3.16 the Father and the Son doe send the Spirit and the work of the Spirit being sent is to dwell with and in the hearts of the Elect the other verse is And hee shall send another Comforter another besides Jesus Christ this particle hee him proves the Spirit to bee a person And hee shall send here is the person of God and the act of God the person of God in the first part And hee shall send meaning the Father the act of God Hee shall send the Comforter that hee may abide with you for ever In the last part of the 16. and in the 17 Verse you may see the person of the Spirit and the action of that person the person of the blessed Spirit I prove by foure words The world seeth him not neither knoweth him but yee know him for hee dwelleth with you Then here is the action of the Spirit in these two expressions to dwell with the Saints to dwell in them too not to dwell with them as a Husband with the Wife but to dwell with them as the spirit with the body so to dwell with them and in them as that they and it should be both one spirit in God The last thing that I shall observe is this our Saviour did take occasion to open and illustrate the glorious comming and working of the Spirit in the Disciples by its being a stranger to the world and the world a stranger to it as if he should say I will out of my free love and grace to you as I have in your natures dyed for you to redeem you send the Spirit to reveale the excellency of my Death Person and Resurrection to you by that spirit that the world cannot receive the world hath no heart nor minde to receive him our Saviour gives two Reasons for this first Because it sees him not secondly it knows him not Now see what an excellent and glorious thing it is for to see and know the Spirit of Jesus Christ and this I have spoken concerning the first Attribute the power of God which the world knew not nor saw not and why because it was not with them and in them I shall now be briefe in speaking of the rest of Gods Attributes having already discovered them all in this The second Attribute that I shall speak of is the Wisdome of God 1 Cor. 1.24 this is that by which also God doth all things Prov. 3.19 20. The Lord by Wisdome hath founded the Earth by understanding hath hee ostablished the Heavens By his knowledge the depths are broken up and the clouds drop down the dew The Wisdome of God is absolutely and essentially God Job 11.7 8. Chap. 12.16 Chap. 23.6 Chap. 25.11 12 13 14. Chap. 28.12 13 14. here is in these Scriptures a glorious description of the Wisdome of God and when you read these consider of the infinite glory of your Saviours person Chap. 32.8 Chap. 37.16 Chap. 38.36 37. The third Attribute is the Mercy of God Psal 100. Psal 103.1 2 3 4 5 11 12 17. Ephes 1.3 Rom. 9.15 Chap. 4.16 Ephes 3.18 19. Gal. 3.13 Rom. 8.28 32 33 34 35. From this observe these things first there is a greater manifestation of the Wisdome and Power of God in the Mercy that he shews to man through Jesus Christ then there is in the creation of all creatures Secondly the eternall love and mercy of God in the Lord Jesus is the cause of the eternall being and eternall well-being both of Men and Angels 1 Tim. 5.21 1 Joh. 4.16 17. The immortall invisible and incomprehensible glory and blessednesse of both is conceived in and brought forth out of the wombe of the free grace and mercy of God the free grace and mercy of God is the light of his countenance lifted up upon the person of a Christian in the person of our Lord Jesus Psal 4.6 The free grace and mercy of God consider of it as it is in it self is the Majesty and essentiall glory of the Lord Jesus the Majesty and essentiall glory of Jesus Christ is absolutely and essentially God Rom. 11.32 33. Joh. 15.13 1 Joh. 1.3 Rom. 8.16 17.18 Joh. 17.21.22 23 24. Mal. 3.2 3 4. The fourth Attribute is the Justice or Righteousnesse of God Psal 145.17 Isai 6.3 Psal 5.4 5. Job 34.10 11 12 23. Mal. 4.1 Isai 53.6 Rom. 3.23 24 25 26. Consider of the Righteousnesse of God in two respects in Christ and in men from hence I draw these conclusions first all that unexpressible wrath and misery which God laid upon Jesus Christ for the sins of the world was an unspeakable glorious manifestation of Gods Justice and Righteoussnesse Secondly the everlasting death and perpetuall misery of the whole world is another excellent discovery of Gods Justice and Righteousnesse Psal 51.4 the Justice and Righteousnesse of God is the nature and being of him for God is an Infinite being of divine holinesse the nature and beeing of God is absolutely and essentially God Heb. 12.29 The fifth Attribute is the presence of God Jer. 23.23 24. Psal 139.7 8 9. before I speak of the presence of God here are these questions that will arise first what difference is there between the presence of God and the nature of God Secondly whether Gods presence is where his essence is not Now for Answer to the first Consider of the presence of God in a twofold respect first there is the presence of God secondly his Omne-presence First consider of the presence of God now to open this I shall take these Scriptures Joh. 14.25 the second Scripture is this our Saviour saith That wheresoever two or three are met together in my name there will I bee in the middest among them Jer. 23.23 Am I a God at hand saith the Lord and not a God afarre off Psal 139.10 Psal 104. There is the presence of God and the speciall presence from these Scriptures I draw thus much first every creature doth injoy the presence of God I say injoy that is the joy and glory of every creature is the presence of God with and in that creature I mean all but them that are in torment take it thus whatsoever any
Persons in the Trinity without the union both of Persons and natures the distinction is God distinguished into three persons Fourthly The God-head is not the three Persons the Father Sonne and Holy Spirit in a way of confusion but in a way of order againe the Father Sonne and Holy Spirit is not one and the same God but in a way of order Fifthly God is above all created order either of Angels or men for the order of the God-head in some Respects is the God-head the Father he is first and that by order and he is not the Sonne for then there would bee more Sonnes then one or rather none at all againe the Sonne is the second and not the first nor the third so the holy Spirit is the third and not the Father nor the Sonne now if it were not for this there would be no Trinity abolish this and you deny the Trinity Sixthly God is a being of Divine order in all his workes Adam was first formed then Eve God divided the time wherein he did all things into six dayes Gen. 1. and he did that by a divine order looke upon the whole Creation as it is the worke of God and see what a glorious order there is amongst all Creatures Jsa 64.4 if you consider of the consent that there is amongst the Creatures notwithstanding all those differences and contrarieties that are in opposition to one another looke upon the universall composuall of all Creatures and see how they are fitted one to another looke upon the combination and connexion that is among the creatures and in all this you may see the sweet order that is among them O then how Heavenly is the order of the Trinity disorder is the confusion of all things and sin is that that hath put all things concerning man out of order for a man to see a mighty Army in a difficult place against a cunning Enemy set in order what sweet union can they then have in all their Battailes so long as they keep order What a blessed thing it is to see a Kingdome in good Order wee all pray for such a day that so many pretious lives might not bee lost as are what a glorious thing it is to see a Parliament in order doe wee not at this present see and injoy the benefit of it so consider of it in the things of God is it not an excellent thing to see a man walk orderly is it not an Angelicall heavenly thing to see a Church gathered and governed by a positive Gospell Order to see every Ordinance instituted in a spirituall Order what a profitable thing it is to heare a particular Christ and him crucified preached in order Order in many respects is the first cause of union O look and admire at the sweet and unexpressible order and union of the blessed Trinity if there be no order there cannot be any union union is not first and then order the Father is first and begets the Son Psal 2. Heb. 1.6 Matth. 3. the Spirit proceeds from both and then there is union consider of the order union and distinction of persons and natures in the Trinity I shall open what I have said by speaking a word concerning a Christians union with Christ Christ and a Christian are both one in their originall in nature in the spirit and glory of God Bright Starr If the Son of God by taking on him the humane nature made himself of no worth and descended to bee nothing it follows that man is nothing pag. 73. lin 18. Now hee saith so but sometimes hee saith that man is as eternall as perfect as God yea God himself see Theologia pag. 31. and pag. 37. and pag. 52. lin 6. See the Bright Starre pag. 77. and pag. 182. See Divinity Dissected pag. 1. If the creature bee something saith hee God cannot bee infinite for there should his beeing bee bounded where ours began pag. 78. the Father Ioh. 17. 1 Cor. 6. both begotten from Eternity Ephes 1. Prov. 8. Ephes 2.10 Rom. 8. Heb. 2.14 First Christ is the Son of God so is a Christian too Secondly There is two natures in the person of Christ the Divine and the humane made heavenly by participation so there is in a Christian the difference is this First Christ in his person is the first begotten and first born of God Rom. 8.39 Col. 1.17 the person of a Christian is the next begotten of God in the Lord Jesus Secondly the person of Christ is the Word of God 1 Ioh. 1. and was ever with the Father Prov. 8. the person of a Christian was eternally with God in his eternall Decree but not the Word as Christ was Thirdly The person of Christ is that by which God made the worlds and by which hee doth uphold and beare up all things Heb. 1.3 but the person of a Christian is not Fourthly the union betwixt Christ and a Christian is a made union a union that in respect of a Christian had a beginning but the union of Christ in his person is without beginning Fifthly A Christians union may bee increased and that may bee discovered concerning it that hee never knew before Ioh. 20.9 but the union of Christ cannot Sixthly The person of Christ is the second in the Trinity 1 Ioh. 5. but a Christians person although it bee there yet not a person there the second difference is this In respect of the Offices of Christ in his Kingly Office he is over all Christians Angels and creatures Heb. 1. 1 Pet. 4. last Col. 2.15 so a Christian is a King too but not as Christ is hee is a made King by Christ Revel 5. hee is a King in the kingdom of Christ Rev. 3. hee is a King towards God and shall receive a Crown 1 Tim. 6. hee is more then a man in this world more then a Conquerour through Jesus Christ Rom. 8. Secondly Christ is a Priest so is a Christian too but Christ is a Priest for ever after the Order of Melchisedec Heb. 5. A Priest to offer up himself a sacrifice for sin to make reconciliation to purchase liberty and everlasting glory for men 1 Cor. 5. Esa 53.5 1 Pet. 2.24 But a Christian cannot bee the saved and Saviour too hee cannot reconcile save redeem or give life to any hee is to praise God for ever for Christ and all that comes along with him Rom. 8.32 Thirdly Christ in his Propheticall Office hee is the onely true Minister of the Gospel hee did bring glad tydings to the world a Prophet to teach and informe his Church by the Spirit Ioh. 15. So a Christian is a Prophet too but how Follow mee as I follow Christ 1 Cor. 11.11 To teach the Truth as it is in Iesus for so hee hath been taught of the Lord Jesus 1 Pet. 4.10 1 Cor. 14.3.33 Hee knows nothing of himself but what Christ reveales unto him Ioh. 15.5 1 Cor. 4.7 The third difference in a Christians union is this Christ in his
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
and the salvation of a Christian Ephes 6.12 For we wrestle not against flesh and blood but against Principalities against Powers and against the Worldly Governours the Princes of the darknesse of this world against Spirituall wickednesses which are in high places The Devill is one of these Principalities and Spirituall wickednesses that the Saints did and doe wrestle against wee know that there is no such wrestling or striving betweene two parties that are agreed the Devill he wrestles and strives with a Christian and thinks to conquour a Christian he wrestles with the Devill and is sure to conquour now if they were of one minde there could be no difference between them Secondly a Christian doth wrestle against flesh and blood but flesh and blood are not these Principalities and Spirituall wickednesses that a Christian is to strive against here is a distinction because there is a difference were there no difference there would be none but no such distinction flesh and blood are the powers of this world the powers of this world in this respect are subject and subordinate to those Powers and Principalities observe this there is a power that a Christian is to strive against which is a greater beeing then the power of flesh and blood or thus the power of flesh and blood is not the greatest opposition that lyes in a Christians way towards Heaven I thinke the power of the Devill amongst the Familists is a higher Principalitie and a greater spirituall wickednesse that all Christians are to strive against then the powers of flesh and blood now the question is whether power were created or ever had a beginning yea or no I further Answer that if it had no beginning it must needes be Eternall if it be not a Creature it must needs be the Creator and if this be so then what truth is there in this Scripture and the Word of God if there be no power but what is the Creator then we must strive and wrestle against the will of God againe if power in all creatures be not the Creature it selfe but the Creator himselfe then if this Scripture be true God himselfe is no better then a Spirituall wickednesse a greater blasphemy I thinke cannot be expressed by the tongue of man Sixthly Jesus Christ by his crosse hath spoiled captivated and conquered all the principalities and powers of this world Heb. 2.14 Col. 2.15 the Devill is compared to a Lyon so is Christ too yea but the devill is compared to a devouring Lyon for his name in Hebrew is Abadaon in Greek Apollyon that is a destroying destroyer Revel 9.11 the Devill in action is like a hungery Lyon alwayes seeking whom hee may devoure Seventhly The devill is mighty in understanding and knowledge They doe beleeve and tremble Iam. 2.19 Their knowledge of Christ doth cause them to beleeve but to tremble also We know who thou art Jesus the Sonne of God art thou come to torment us before the time Matt. 8 29. Eighthly The Devill for number is greater in his kingdome and Generation then Jesus Christ is Revel 13. and all the world wondered and followed the beast and power was given him over every kindred Tongue and Nation verse 3.7 the Saints of God did not follow him verse the eighth Ninthly The Devill is a particular power or spirit above all Devills that are in darkenesse If power were one then it cannot be many but we prove that there are many powers they are called Angels Jua 6. Job 4. the Devill said that his name was Legion hee is called Beelzebub the chiefe or Prince of Devills he is called Dragon Revel 12. Wheresoever any wickednesse is there he is for as his beeing doth exceede the being of other Creatures so his wickednesse and corruption doth exceede all others too the nature of the Devill is the fountaine of all evills it is the throne and top of all wickednesse all the sinnes and abominations that are committed by all persons in this world are but as so many streames flowing from this fountaine the Devill is called the father of lyes the seede of sinne in the bowels of the Devill is absolutely begotten by the Devill he is the first inventer of that worke he is called the old Serpent a murtherer from the beginning the first of lyers we must not understand that though the Devill be the father and fountaine of all filthinesse that therefore he shall be condemned for the sins of men God is Just and Righteous in the condemnation not only of men but of Devills too he doth not condemne man for the sin of the Devill neither doth he condemne one Angel for the sin of another and although there was one who was the first beginner of all and by that greatnesse which he had came to be King over all yet we must know that God never laid the sin of other Angels to the charge of Beelzebub nor the sinne of Beelzebub he never laid to the charge of other Angels Revel 22.12 Rom. 2.6 Psal 62.12 Matt. 16.27 though the Devill is the father and fountaine of all sinne yet it is not hee that doth act and commit all it is true that there is no sinne committed upon the face of the whole Earth but the Devill hath some hand or other either first or last in that sinne the Devill and the heart of man are both one in one action not both one power or substance but too severall distinct powers both one in action as a thousand men may be all one in the murthering of one man and yet remaine so many severall distinct persons as they were before they have all one minde in that worke which causeth such a onenesse and union to be among them so it is the will of man to commit sin and it is the will and minde of the Devill also that that sin should be committed the Divell he tempts man he acts so that there are two works united in one and yet in the greatest neerenesse betwixt man the devill as they remain distinct in substance so also in action now the sins of men so far as it is their own for which they shall be condemned is not the Devills nor never shall be laid to his charge when a man doth commit Fornication or Uncleannesse the devil doth not commit do that yet he hath a hand in that it could not be committed without the help and assistance of the Devill now by all this you may see what a mighty spirit and what a great hard worker the Devill is Observation wheresoever any wickednesse is there the devill is Job 1.7 and that for these two Reasons First If the devill had not power to bee at once in all places in this world then hee could not devoure and delude in such a great measure as hee doth It would be a long tedious piece of work for the devill to go by degrees first to one heart and there to stay untill hee had finished all his wickednesse
you The 4. Errour is this That the Scriptures are a confused Allegory a meer shadow a false history and ought not to be any mans foundation no more then any other book or the Apocrypha Fifthly they deny the coming dying Resurrection Ascention and Intercession of our Lord and Saviour Jesus Christ Sixthly that all Ordinances are but meat for babes that a man should live above them without the use of them Now the first of these which includes the rest I shall prove is against the Scriptures and against Reason too I shall divide the third Doctrine into two branches first if nothing but the Godhead shall remain or continue to eternity then it is plain that the Godhead or essence is in every creature Secondly that nothing but God shall continue to eternity this first branch of this mysticall Antichristianisme I have already opposed by such plain Scriptures and Reasons as none that have any desire to acknowledge the truth can willingly deny yet because I desire to make sure work as I go for the profit and comfort of all those who do in truth love and acknowledge the Lord Jesus I shall bruise the first head with the whole Errour also by these positive conclusions First that the present universall frame and state of all things in this world shall not remain to eternity here is two things to be inquired into and they are these First what is the present estate or universall frame of all things in this world Secondly how shall it be proved that this world shall not continue in the nature being and course of it by the multiplications of ages to all eternity I le discover the present estate of this world under these severall considerations First this world in respect of the universall composall of all things is ordained and created for to continue for a set time and not to be eternall in its generation Jam. 5.7 2 Pet. 3.13 Ephes 6. 1 Pet. 1.24 Isa 65.17.66.22 Revel 21.1 This world hath had many alterations and changes in it since the creation we know it to be true both by Scripture Revelation and Reason too all these have and do still declare unto us the mortality mutability and insufficiency of this world Matth. 24.34 Gen. 7.1 Joh. 2.15 Job 5.17 Isa 40.6 Jam. 1.10 The glory of this world in all things hath been one and the same for the matter and manner to all persons in all ages it is not an increasing glory it hath no new thing to shew us it hath no after depth of sweetnesse to empty or powre forth in to our bosomes in any other respect or any more then what it hath already discovered unto our Fathers Secondly God hath promised that out of the ruine and by the destruction of this old world he will raise up a new one a world that shall be full of glory a new creation that shall be full of righteouâ—nesse and peace in another manner then ever it hath been in this world Rev. 21.17 1 Pet. 3.10 11. Isa 30.20 66.9 Thirdly the whole world at this present lies under a bondage of corruption and is altogether subject to vanity Vanity of vanities saith the Preacher all is vanitie Eccles 1.2 The greatest glory of this world is nothing else but an earthly vanity Again it is not onely vanity but it s also subject to it Rom. 8.20 Fourthly the constant waiting and present desire of this creation is for a Revelation and discovery of a Christians glory which will be to them also a day of joy and freedom from all corruption and vanity Rom. 8.14.21 The day when the King comes to his Crown is a day of liberty and freedom to poore prisoners and captives the glory of God shall be so stampt in a higher sublime divine degree then ever upon the subjects of that kingdom that it shall be a great comfort and refreshment to all creatures I mean to all that are ordained to all those to whom God hath promised it Lastly the present condition of this creation is a poore dying consuming condition Job 15.15 Revel 16.15 Chap. 1.7 Dan. 7.13 Jam. 5.1 Matth. 6. last Care not for the morrow for the morrow shall care for it self the day hath enough with his own grief this we all know by our experiences unlesse we will deny that that is as plainly to be understood as that the Sun is in the firmament CHAP. V. Antichrist described and confuted in his fourth Errour which is that the Bible is a meer shadow a false History a confused lying Allegory being of no more Authority then any ether book or the Apocrypha The Scriptures are proved and vindicated from these Familisticall blasphemous reproaches and aspeâ—sions cast upon it by the lying spirit of Antichrist COnfider of the truth and sufficiencie of the Scriptures by these following confiderations First if the truth of God were such a thing as that it might be understood and spiritually apprehended by flesh and blood by humane reason which is not Divine but belowe God then is it possible for darknesse to comprehend light and to be united too and made one therewith But the first is impossible and therfore the last for St Paul saith that there is no fellowship between light and darknesse 2 Cor. 6.14 15. between righteousnesse and unrighteousnes Christ and Belial now if there be no fellowship communion and agreement between God and the Devil Christ and Antichrist sin and grace how is it possible for flesh and blood to know or understand the minde of the Spirit And although many say that all things are gathered up into one fulnesse as the rivers by returning are gathered into the Sea yet the contrary is daily made manifest to us by those direct oppositions which we see between the hearts of men and betwixt their lives too there is no truth in this namely that the infinitenesse of God gathers up all creatures into it self as the Sea gathers up all Rivers and I prove it thus First when the Rivers by returns are swallowed up in to the Sea they are made one with it whilest they were they might be distinguished but now they are not as they were all distinctions are annihilated every river by running into the Sea is made one ocean and one water together with it For if it were possible for a man that knows all things to look upon the Sea and in that to see and know what the waters were if he could distinguish between the waters in the Sea which ever hath been the Sea originally and those waters which are Sea by being in the Sea and of the same element but before were Rivers he would acknowledge that all creatures are not thus gathered up into and made one with God for then all creatures by being gathered up by one fulnesse in to one which is God then should all creatures by being thus gathered become one fulnesse with God Secondly there is no truth in this because there is no truth neither
in grace nor nature that will or can uphold this for all Rivers that are swallowed up by the fulnesse of the Sea were before they were thus gathered one element together with it But all creatures are not of one and the same nature or divine spirituall substance together with God therefore it s impossible that ever all creatures should thus be gathered up in too and by being thus gathered should become one fulnesse with God If this were true then as some affirm every thing were the word of God and so the knowledge of every thing and of any thing whatsoever were the onely knowledge of the Word of God St. Paul saith 1 Cor. 2. that no man knoweth the things of a man but the spirit that is within him so no man knows the things of God but the Spirit of God It is impossible for that light that is belowe God to know that light which is God No man can know the light of the Sun by the light of a candle the light of Reason is but Moon or candle light it is too dark weak and waterish to discover the light of the Sun by it nothing belowe God can discover any thing of God but all creatures in all respects consider them as creatures are belowe God considering of God in reference to himself therefore all creatures cannot discover God nor thus be made one with him Again whatsoever is infinite to that nothing can be added but God was the same fulnes before the creature was that he is now the creature is therefore no creature nor all creatures can not be so gathered up in to God as to be made one fulnesse with God who is not nor cannot be no other now now all creatures are then he was eternally before any creature had a being Secondly if a carnall spirit could understand the minde of God in the Word then could it no longer continue to be a Christians center that that flows from Christ to that Christ must be a center But all Christianity flows from Christ therefore it must needs be centered in him Now if the written Word could be known in the letter and in the spirit by one who hath not the spirit then darknesse would be turned into light and light into darknesse the Word of God would then be not heavenly but earthly But as nothing can change the being of God into that which is not God Rom. 1. though many seek to do it So nothing can change the Word of truth into that that is not truth that is into a lie this the power of men and devils shall never accomplish If the Word of truth in the letter and in the spirit could be discerned by a lie then consider what a great losse all the people of God would then have and that for these Reasons First the Word of God is the foundation that a Christian hath or ever shall have to all eternity 1 Pet. 2.7 1 Cor. 3.11 Christ is a Christians foundation in these foure respects First the foundation of our election this the letter declares and as that declares it so we know it and are able to prove it Ephes 1.4 5 6. A Christian was chosen and beloved of God in Jesus Christ from eternity Christ is the Word Joh. 1. the Word bears up all things Hebr. 1. A Christians election is born up and kept from being abolished by the glorious person of our Lord and Saviour Secondly Jesus Christ is the foundation of our Redemption too 1 Pet. 2. Joh. 10.9.18 He was the Lambe slain from the foundation of the world and he is that person also consider of him in his Godhead that ordained and set apart himself to be a sacrifice and an atonement for the world Thirdly Christ is the foundation of a Christians conversion also Ephes 3.17 1 Cor. 8.6 Lastly Christ is the foundation of a Christians everlasting glory Rom. 8.34 Joh. 17. Perswade me if you can whosoever you are that would race and blot out the Gospel of Christ both in the letter and spirit that I have no other Father Redeemer Governor and Creator then that spirit which is within thee which thou didst receive in the wombe and then I shall beleeve this that you have said concerning the Scripture therefore to consider you as you in truth are the more you speak against the Word of God the more cause I have to beleeve it for the devil will never speak well of Christ unlesse it be for some devillish end or other Gal. 5.17 Thirdly no man ever would write such a word that is so much against him and altogether contrary to him as the two testimonies of our Lord Jesus are for then man would make a law against himself which is against all Law and Reason Who is the man that will accuse himself and betray himself to death through his own accusation man instead of making spirituall Laws is the onely breaker of them Rom. 2.13 and 3.10 11. Doth not our daily practises continually declare the truth of this unto us But some will object that I do all this while prove the Word to be true from it self which is a contrary thing and gives no satisfaction at all To this I answer That I do thus I acknowledge and that for this Reason Because I have no other way to prove the truth that it is true but by the truth No man can know the Sun that is the Sun but by the light thereof Secondly the testimonie of the Word is of it self a sufficient testimony for it self 1 Joh. 5. There are three that bear record in heaven the Father Word and Spirit and these three are one they are one God one Spirit one Truth and one Testimony The Lord saith that there is no other God besides me Isa 45.6 Now by the same rule men may say how shall we know thee to be the true God we have no witnesse or testimony but thy own I answer The record and testimony which God bears of himself is true and sufficient because he doth not onely say that he is God and so leave men there but he acts according to his Word sending forth an Almighty power causing men to acknowledge him to be in truth that he is and causing all creatures to discover and reveal his power and Godhead to the world A man may say that he is God as many do but they cannot prove what they say for their saying that they are so doth not cause them to be so unlesse they could come forth with an infinite Almighty power to act as God doth Thirdly Whatsoever is besides the Word in comparison of the Word is not a truth but a lie and then what is it besides the truth that can come in really to iustifie and bear record to the truth the testimony of the truth is a sufficient witnesse for it self because there is no other truth besides it The Word in the Spirit bears witnesse to the truth of the Word in the letter and
and in all creatures 1 Cor. 13. yea they themselves shall appear with God in that glory in which they shall have communion and converse together in to all eternity 1 Joh. 2.2 Then shall every Christian be perfect in the glory of Christ when he shall have resigned up his office and kingdom of his Mediatorship to God his Father that God may be all in all and above all 1 Cor. 15. But all this is not here therefore here is no perfection When a Christian shall be clothed with perfect glory he no longer is a doing but a praifing God for what he hath done for him and for all the Saints and Angels which are in heaven and for what he hath done to all creatures in all places either in light or darknesse although it be for the condemnation of him who in the flesh was his own father thy Name saith Moses is fearfull in praises Revel 1.19.1 2 3 4 5 6. Chap. 14.3 and 5.8 to the end If they can disprove this then perfection is in this life this is true that the rest and glory that a Christian hath here is the same that he shall enjoy to all eternity a man in Christ here and Christ will be his rest and heaven his perfection and joy for ever Hebr. 4.3 Joh. 12.26 and 17.21 Yet this is not manifested too nor enjoyed by the Saints whilest they are here not in that perfect fulnesse and excellency which they shall live in and enjoy hereafter As they are all here in one body helps to one another by way of administration for their edification so shall they all meet together in one body without division at the time of their glorification of which Christ shall be the head Ephes 4.11 12. The humanity of a Christian in heaven shall not be humane but divine not earthly but heavenly Our Saviour saith that they shall be as the Angels of God in heaven Luke 22.29 30. Mark 12.25 And Saint Paul saith that the body of a Christian is sown in corruption and is raised in incorruption it is sown in dishonour and is raised in glory sown in weaknesse and is raised in power it is sown a naturall body and is raised a spirituall it is first a naturall body then afterwards that which is spirituall And as we have born the image of the earthly so shall we bear the Image of the heavenly For corruption that is flesh and blood which is in an estate of weaknesse whilest it is here in this mortall sinfull condition cannot inherit the kingdom of God He doth not say that the spirit of a Christian is in perfection in this life neither doth he say that at the last day the spirit shall be glorified without the body but he saith verse the 51 52 53 54. Behold I shew you a secret thing viz. we shall not all sleep but we shall all be changed There shall be some Saints if not all alive at the coming of Christ and they shall be translated as Enoch was though in a fuller and perfecter manner Now the Apostle doth plainly prove that that body which before was weak mortall and dishonourable although it was no longer before then a moment or the wtinkling of an eye yet it shall be made spirituall glorious and immortall Mark what he saith and it will be clearly manifest that perfection of spirit and body is not untill the last day Matth. 24.31 1 Thes 4.15 16 17. Whosoever you are that light of this book I pray you seriously to read and consider all those Scriptures that I have quoted it is not my judgement and opinion that I desire to plead for onely but more especially for the truth of the Gospel CHAP. IX The second branch of this Error divided into two parts I. What are the Attributes of God 2. Question what is the mortall flesh of man The second part that man is not as perfect as God nor God himself with a little addition concerning the passion of Christ I Shall divide this Ravishing Book Miracle or Prodigie into two parts and the first is this See the Bright Searr where he saith O Ravishing Book O Miracle O Prodigy O new unusuall thing transcending and passing all reason and farre surmounting the tertitories of mans capacity that all the Attributes of God proper to his divine Majesty should bee described in our mortall flesh that all the internall perfections of God should bee depainted in man and to know that person as perfect as God yea to bee God himselfe pag. 182 183. O lying wonder Matth. 24.24 O false Miracle O unheard of and unusuâ—ll blâ—sphemy Revel 13.4 5 6. O Ravishing and wonderfull lye Joh. 8.44 for men to say that that never was that never is that never shall bee that ever the Almighty Infinite and ever blessed God should bee by the blasphem ous words and proud thoughts of men brought down to nothing and man that is nothing exalted in the roome of this God That all the Attributes of God proper to his divine Majesty should bee described in our mortall flesh here are two things to bee opened and narrowly inquired into in the first part of this Ravishing Prodigie and they are these First What are the glorious Attributes of God Secondly What is under the highest Ravishingest Respect the mortall flesh of man Now by this wee shall see whether the Attributes of God which are God in his essentiall glory are described or made manifest in the mortall flesh of man I shall speak of Gods Attributes under these nine considerations 1. The power of God is one of his Attributes and is proper to none but him onely Matth. 28.18 Joh. 17.2 Rom. 13.1 Consider of the Power of God under these Notions The power of God in his essence in his works Of Gods power in his essence I shall in briefe as I shall in all say thus much take this Rule whatsoever is in the Nature Essence or Beeing of God that is essentially perfectly and absolutely God 1 Joh. 1.5 Chap. 4.16 Joh. 1.5 Chap. 8.12 this the Scriptures and Writings of the learned Fathers doth confirm and testifie take this distinction to this Rule and that is this that all the power of God under all considerations is not in the essence nature or beeing of God I shall clear up this distinction by speaking of the power of God under the second notion consider of the power of God in two respects as it is in all his works by Creation by Regeneration concerning the power of God in the creatures in reference to the Creation take this rule that the essentiall power of God creating in all creatures created consider of it wholly in a respect to the Creator and it is in the nature essence and beeing of God Act. 17.28 Esa 40.26 and so that power is absolutely and essentially God now to this rule take this distinction that created power in all creatures that in many respects is the creatures as well as Gods is
created and then is ruled and preserved in its beeing by that infinite power which did create it Nehem. 9.6 Jer. 10.23 Heb. 1.3 powers and all creatures must needs cease to bee if they were not preserved by that power that is Infinite but God doth not give spirit or power to any creature that by that hee may come to bee essentially in the creature and so by being essentially there the creature may come to bee essentially God I distinguish between the power of God creating and the power of God created God gives power to the creature by causing it to bee and by preserving it when it hath a beeing that power comes from God yet it is not God it is but a creature it is not the Creator now consider it in reference to its originall and it is in the beeing of God but consider it in reference to it self a particular created limitted beeing that had a beginning that is not eternall and it is not in the nature of God neither is it the essence of him it is true that all things doe live move and have a beeing in God but how every thing doth not live move and have a beeing in the nature and essence of God for there is nothing in the essence that is not the essence but all creatures are not in the essence therefore all creatures are not God All things doe live move and have a beeing in the appearances and discoveries of God all the manifestations and discoveries of God are God not God in his essence but God in that discovery All creatures doe live move and have a beeing in the Sun that is they live and move in the appearance and discovery of it they live not in its essence if any creature had a reall beeing in the essence of the Sun it would then lose its beeing it must needs lose its name and its nature too it must cease from its beeing and could bee no longer called light but darknesse So if it were possible for any creature to live move and have a beeing in the nature and essence of God God would then lose his name of being God and the nature of his Godhead too if any can prove the creature thus to bee God must then cease to bee and all the essentiall and infinite glory of the Lord Jesus must needs bee turned into obscurity and darknesse We cannot divide betwixt the essence of God and God in his appearance but we must distinguish between them wee cannot divide the heat from the fire nor the beam from the Sun but wee distinguish but it is necessary to make out the highest Truth by its own light I think that is the onely way not to undervalue it but to reveale and declare it In the Trinity the Father is not the Son yet he is in the Son it is not God divided but distinguished into three persons the three persons confider them distinct are a threefold appearance of God But consider of them in their God-head and they are all one God essentially so that one person or all the persons in the Trinity consider them distinctly as persons and they are really God yet but God in an incomprehensible appearance the person of God the Father is not the Godhead of the Father so the person of the Son is not the essence of the Son nor the person of the blessed Spirit is not the Spirit in its essence if you will not acknowledge this you deny the blessed Trinity the Word of God to a spirituall eye doth plainly discover this Joh. 14.16 17. Let us a little open and seriously consider this Scripture saith our Saviour I will pray to the Father and hee shall give you another Comforter that shall abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but yee know him for hee dwelleth with you and shall bee in you In the first part of the 16 vers which is I will pray to the Father consider these foure things first the person praying secondly the person of God the Father which our Saviour prayed to thirdly the thing fourthly the persons he prayed for concerning the first the person praying here will arise these Inquiries first whether the person of Jesus Christ God and man that is the nature of God and the nature of man both meeting in and making up one person did put up this petition or supplication to God the Father Secondly whether Jesus Christ not in his person but with his spirit and body being made spirituall in the first Instant of creation such a spirit and body for matter as all men have sin only excepted whether this did pray to God the Father yea or no thirdly and last of all whether Jesus Christ prayed to the Father in consideration of his being the Word yea or no now to all these I give this Answer that it was Jesus Christ God and man that prayed to God the Father The union of natures in the person of Christ is such the like whereof is not to be found no where neither in heaven nor in earth yet the union of natures in the person of our Lord Jesus are not one without distinction they are not confounded nor converted into another so as to bee one and the same in all respects The Word is the divine and is not the humane the humane is the humane and not the Divine take it thus the divine nature in Jesus Christ is not the second person in the Trinity without the humane The humane a compleat spirit and body as John or Peter or any other had which was in Christ is not a person without the divine Nature See St. Augustine St. Christostom Erasmus Roterodimus Eusebius St. Ambrose Mr. Perkins Dr. Sybbs Dr. Preston all sorts of learned Writers doe expresse this that both natures doe goe to the making and compleating of the glorious person of the Lord Jesus and although they are one person yet they remaine intirely and perfectly two natures both in his suffering state and now in his glorified state the glorified body of our Saviour doth really remain in one place and is not every where the divine nature is not limitted but is at once in all places yet the principall seat of it is the soule and body of Christ glorified in heaven it is no where as it is there the divine nature of Christ is in the humane and the humane is made divine and heavenly by participation the divine nature is not comprehended in the humane that is made divine immortall perfect and heavenly for Christ as the word is in all the Elect both Angels and men in reference to his Godhead he is in some respects in all creatures Joh 17. ult Gal. 2.20 2 Cor. 5.17 Job 34.13 14. Mat. 10.29 30 31. Chap. 6.26 27 28 29 30. Christ is in all Christians and all Christians are in Jesus Christ that is as he is the word and by the spirit
he is in a Christian the humane nature is not in any one nor in all Christians nor any Christian is not in the humane nature of Jesus Christ it is true God is made manifest in the flesh Jesus Christ is in our natures and our natures the humane and divine is in Christ Jesus Christ is in two natures so is a Christian too in the same natures that Christ is in the humane and divine nature that is in a Christian is in the humane and divine nature of Christ but it is not the same in all respects that Christs is Christ hath took upon him the nature of man and he is now in this and will be so for ever my nature is in Christ but how in two respects in a respect to our creation and so all men are in that nature that Christ is in in this respect Act. 17.26 Heb. 2.14 the lumpe was one that all mankinde was made of Rom. 9.21 One man depends upon another and all upon God and so generations comes to be all men are one in reference to their originall the earth but in their distinct formes they are many and not one all men is not one man though of one man and one blood 1 Cor. 15.39 yet they are not all one body nor spirit there are so many distinct bodies and spirits which every particular man hath and not another Secondly the humane nature of Christ and a Christian are both one by union 1 Cor. 6.19 20. now you see how the divine and humane nature of Christ is in a Christian and the humane and divine nature of a Christian is in Christ too here is a great unexpressible union but yet a distinction too I am not the person of Christ the person of Christ is not mine for any man to speak this as the Familists doe it is to speak a meer Phantisie and acknowledge no Christ at all nor God neither but what is within him now to Answer to the questions propounded there was foure sorts of actions acted by Christ the action of his divine and the actions of his humane nature not in any way of division or separation but in a way of distinction thirdly the actings of both natures in one person last of all the actings of Christ in his God-head or essence Now this was not the act of his God-head for then the essence should make supplication to it selfe which is a contradiction for duties proper to man which God commanded and Christ observed are not proper to God neither is God capable of duty or service neither doth hee stand in need of it Secondly it was not the act of Christ the Word alone for this was a part of Christs Mediatorship to intercede with the Father for the Saints for the comming down of the spirit Thirdly it was not the act of Christ man without the word for that was not able to undertake any thing in the work of Redemption for man without the help of the Word Spirit and Father but I apprehend it was the act of Christ God and man the second person in the Trinity to intercede with God the Father the first in the Trinity that hee would send down the Spirit the third person to be a Comforter to them and in them all this doth discover the power of God to you The second thing is the person of God which the person of our Saviour prayed to God is a Father to Christ in two respects the divine nature the Word was begotten of God before all worlds he was begotten of God of the nature of God and was ever with the Father Joh. 1.1 Prov. 8.22 Secondly he is a Father to Christ in reference to his humane nature too Psal 2.7 Matth. 3.17 Isai 42.1 Jesus Christ in reference to both natures had but one Father which is God now Christ as God the Word begotten of the Father from eternity as man created in the fulnesse of time now as God and man both in one person comming forth from God did whilst in the world about the work of his Mediatorship pray unto God I will give you one instance and some Scriptures to prove this nstance Joh. 17.5 And now glorifie thou mee with thy owne selfe with the glory which I had with thee before the world was Christ saith Father glorifie thy Son thy Son how glorifie the humane nature without the divine no vers 1. And secondly as thou hast given him power over all flesh all spirits and creatures whatsoever are subordinate and subject to the person of our Lord Jesus Matth. 28.18 Col. 2.10 Ephes 1.21 22. Thirdly that he should give eternall life to as many as thou hast given him God gave power to Christ to give eternall life and glory to all those whom he had before elected and ordained in Jesus Christ from all eternity to have a share in his death and resurrection Ephes 1.4 5. Last of all he hath power over all flesh Hee hath the uttermost parts of the earth for his possession Psal 2.8 But all flesh is not saved by the crosse of the Lord Jesus vers 9. Thou shalt break them with a red of iron thou shalt dash them in peeces like a Potters vessell O unheard of and unusuall miracle and prodigie What is become of thy wonderfull ravishing excellency That that passeth the territories of mans reason Is nothing else but absolute blasphemy and treason Father glorifie thou mee with that co-eternall unlimited glory which I had with thee before the world was to all this take this Rule that God never decreed before all time to doe any thing in time but what was from eternity seated and ordained to be by the glorious person of our Lord Jesus that is all the decrees of God concerning the accomplishing of all things from everlasting to everlasting were as in one glorious Roll writen with Letters of Gold set down by the finger of the spirit of the eternall immortall God from all eternity in the glorious person of the Lord Jesus Christ Prov. 8.22 23 24 to the 32 the person of Jesus Christ ever had a possession of all the Decrees Purposes and Counsels of God from Eternity The glory of the divine nature was that it was from eternity united to the humane and the glory of the humane nature was that it was from eternity and in the fulnesse of time actually united to the divine nature Gal. 4.4 Heb. 2.14 Chap. 1.6 Psalm 97.7 thus both in one did receive glory from God as if he had said now I am united to the humane nature and both natures the divine and humane met in one having done that work which thou gavest me to doe glorifie my person with such a glory even the same that I had with thee before the world was Thirdly the thing that our Saviour prayed for was for the comming down of the Spirit not unto but also into the hearts of the Saints I shall Answer one question and that is this whether the Spirit
creature is hath or ever shall have possession of the cause and continuance of that creature is the presence of God with that creature Matth. 6.26 Psal 104.27 God doth not feed cloathe and preserve all creatures without his being present with them doth God doe any thing for any creature and yet is not present with and in that creature Secondly God is present with no creature in such a glorious manner as hee is with those that are elected Joh. 17.23 I in them and thou in mee A Christian doth injoy the presence of Christ I in them as Christ injoyes the presence of the Father Thou in mee Jesus Christ dwels in a Christian and God dwels in Jesus Christ God is present with the devill and so he is with the damned Psal 139.8 for it is not possible that ever he and them should subsist in eternall torment by dying yet never dead consuming yet never consumed but must perish and cease to bee were it not that God doth uphold and cause them to subsist by the power of his presence hell and death it self would not bee were it not born up and upheld by this power Heb. 1.3 my distinction concerning the presence of God with the creature is cleare and plain I will a little further illustrate it It is true God is present with those that are in hell but not after the same mannet as he is in heaven God is present with the damned but that is not any cause of joy to them but it is their torment it were better for those poore wretched creatures by a thousand degrees yea ten thousand if they had not the presence of God at all with them for then their torments would end and they would be at rest it would bee an unexpressible happinesse to them if this might bee Matth. 26.24 God is present there but not as a Father there hee is in the power of his wrath a Judge a consuming fire there think of this all yee that forget and blaspheme God God is there and the Devill sees him together with the damned but Gods discovery is in a way of obscurity and darknesse the same God is in heaven filling all with joy unspeakeable and full of glory and he doth manifest himselfe not as a Judge but a Father of mercy and God of all consolation not in a way of obscurity but in his own personall glory Joh. 17.24 yea in the glory of his Godhead 1 Cor. 13 12. 1 Joh. 3.2 Wee shall see God as hee is now the presence of God with any one creature and the presence of God with all creatures in reference to the creation in reference to their damnation is not the essentiall nature and Divine beeing of God essentially God is present with those that are in hell that is he is present by his Justice and the Justice or righteous vengeance of God 2 Thess 1.8 that is there is the nature of God that is it is not the essentiall nature for that is infinite and cannot be circumprized or comprehended in any place now reckon how much of the justice and righteousnesse of God there is in hell and there is just so much of his nature there but no creature can comprehend either the one or the other and although the justice of God as it is in hell cannot be comprehended neither by them nor all creatures yet as it is there it is not infinite and so not God essentially I will give you two or three instances God the Father is present in the person of Christ the nature of God is in the glorious person of our Saviour Now wee must apprehend that though the nature of God be in an unexpressible measure in the person of Christ yet consider of that nature in reference to Christ as a person and that divine nature in that glorious person is not the nature of God essentially the person of Christ is not the godhead but a person subsisting in the godhead Another instance is this grace and glory is the nature of God now this nature is in a Christian for the Spirit of God Jesus Christ and God himself dwels in him Joâ— 17. now the nature of God and the presence of God the Father Sonne and holy Spirit is in a Christian consider of the nature of God and it is his being present there consider of the presence of God in a respect to it selfe and it is the nature of God Gods presence is his being Gods being is a spirituall Divine substance now wheresoever God is there his presence is and where his presence is there his nature is we cannot devide betwixt the nature and presence of God but we distinguish concerning them Gods presence in Reference to it selfe is his nature essentially but not in reference to all creatures now I have spoken of Gods presence in reference to it selfe and so it is the nature and being of God essentially Secondly I have spoken of Gods presence in Christ and so it is Incomprehensible but not the God-head Thirdly I have spoken of Gods presence in a Christian and from thence I prove that the presence of God and the nature of God in a Christian are both one yet not without some distinction for our understanding in respect of order and term last of all I have spoken of Gods presence with every particular creature and I have proved that the presence of God with them consider it in a respect to it selfe and it is his nature consider of it in a respect to the creature and in respect of those things that it produceth and it is not it the presence of God is one thing and that that the presence produceth and causeth to be is another every torment in hell is in some respects produced by the presence of God but every torment is not the presence of God now all the Righteousnesse of God causing and producing those torments and the presence of God bearing them up in the torment in it selfe is the nature of God it is not the nature or presence essentiall but a degree thereof the presence of God is one in all places not one in all Respects the same presence that iâ— life Heaven and everlasting glory to some is death torment and everlasting misery to others yet one and the same God though not in one and the same discovery and appearence God hath not a double presence yet many disoveries and appearances of that presence and thus much in answer to the first question And the first particular the presence of God I come now to Answer the second question whither the presence of God is not but where his essence is I will give a further Answer having spokenssomthing to it already by speaking of the second thing which is the Omne-presence of God Ier. 23.23 24. Psal 139.7 8. God fills all places with his presence and spirit all places are full of the presence and Spirit of God the presence of God is where his Spirit is and that is
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
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