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
this Take these three directions or rules in reading first a 〈…〉 Philips expression to the Euauch of Ethiopia read but labour according to thy ability to understand what thou readest the second rule is this b 〈…〉 Try and examine every word that I have written and judge to the utmost but c 〈…〉 be sure to judge and trie all things in the spirit the last is this Make triall of all things and judge according to thy d 〈…〉 understanding but doe it in love reade not nor esteeme not of this that I have presented to thy view in respect to its novelty New things doe much delight the phantasies of this age we are too apt to looke upon the things of God with such an eye as we doe upon the things of men love new fashions we should not love things in reference to their newnesse but to their goodnesse My desire is to spend and be spent in discovering truth and falshood for Sions sake and for their sakes whose returne out of Egypt is much longed for many of them being such formerly as were to be beloved and delighted in Now supposing that this Booke may come into many of your hands whose spirits are wrapt up in darknesse by delusion you that thinke that there is no other God Christ heaven life or religion then that that you dispute for give me leave in my discourse to the Reader to direct a word or two to you and they are these first consider that formerly none have been more forward to exalt and acknowledge the Lord Jesus then you have been I meane a crucified Jesus by preaching disputing praying and suffering but now t is otherwise Give me leave to speake according to men Were you not once as reall for Christ as you are now for Antichrist yea I will be one witnesse what close communion had you with God and how many times have you to the refreshing of many drooping spirits made a large acknowledgement of the manifestations of Gods love and favour to you in Jesus Christ how is it that the Lord Jesus is become such a stranger to you and you such strangers to him whom you have formerly so dearely loved and embraced how often have you in your pleadings for Christ disputed against Antichrist and prophesied that such a one must needs be wherof now you your selves are members can you deny this I pray you in love consider if you be elected without laughing at Christ in the face to scorne But one word or two that from him I have to say to you and that is this How dearely and exceedingly doth Christ love you even now whilst you are a denying his truth and blaspheming his name Are you able to expresse or declare it he is unchangeable Againe consider how much he bath done for you from all eternity by e 〈…〉 .17 â—1 doing of which he will abide with you and in you to all eternity and will worke all delusions corruptions temptations Apostatisings and weaknesses for your everlasting joy and welfare Goe on and continue in your mischievous way of iniquity and darknesse but no further nor longer then what is according to Gods eternall purposes and determinations THE DESCRIPTION And Confutation of mysticall ANTICHRIST the Familists Who in a mystery as God fitteth in the Temple of God shewing himself that he is God CHAP. I. What Christ is unto and in the heart of a Christian. ONe of the greatest troubles that ever befell many of Gods people I appeal to their severall experiences is those fiery darts which the Devil by Antichrist doth continually cast at them and it must needs be a trouble yea a wounding trouble to those that have ever in truth tasted of the goodnesse of God in our Lord Jesus and that for these Reasons First because the trials are fiery Take a flash of fire and cast it suddenly in a mans face in a dark night and it will cause a sudden astonishment to ceaze upon him these Antichristian darts in private meditations are many times cast in the face of a Saint which doth prove worse then a sudden flash of fire in the night causing him to be taken with a deeper amazement in such a manner that he scarce knows either where he is or what he is First he knows not where he is whether in heaven or hell in the light or in darknes Suppose a man were to go a journey for his life in such a way wherein he never was before and in his way lies many crosse wayes so that he knows not which to turn to he must needs be but in a poore condition except he have a person with him to direct him that knows all wayes and a principle in him to understand a direction A Christians way is very difficult and troublesome especially in such a case as this when his desire is to injoy most sweet and constant communion with God which he esteems and values above his life but for the in oyment and continuance of this he knows not which way to take too or persevere in seeing many wayes before him he must needs hang down his head like a bulrush untill he meet with the Spirit of the Lord Jesus that knows all wayes without him and within him also and is both able and willing to give him knowledge and understanding which way to take to when he is at such a stand or in such an amazement as this is although he was never with his dear Saviour so far in his way before Now for thy consolation consider three things First Christ is a Christians guide a Christians comfort a Christians companion First Christ who is a Christians way is a Christians guide also Joh. 14. 18. Chap. 17. 20. Thou canst not have a better guide then Jesus Christ is he knows all mysteries and secrets all the close chelled wayes of Antichrist with all the multitudes and numberlesse numbers of them although they lie never so secretly in the bowels of darknes yet they are all naked and open before him Joh. 21.17 Rom. 9.5 Joh. 1.50 Matth. 12.25 And this must needs be so for these Reasons First Jesus Christ was before all things Joh. 8.58 〈…〉 .17 â—1 Secondly Jesus Christ is above all things Col. 2.9 Joh. 3. 31. Lastly Jesus Christ is the principall Governor and manager of all things 1 Cor. 15.52 Psal 110.1 Hebr. 1.3 Joh. 21.22 If thou hast Christ to be thy guide thou mayest without fear encounter with the whole world David could do more with a sling and a stone then the whole Army of Israel could because God was his guide and did guide the stone also that went out of his hand Though many Antichristian Goliahs come against thee boasting of their strength taking it disdainfully that such a one as thou art should offer to come against them supposing to make but a shrimp of thee and thy imaginary God and Saviour as they call it yet assure thy self thou shalt as certainly
THE DESCRIPTION AND CONFVTATION OF MYSTICALL ANTICHRIST the FAMILISTS OR An Information drawn up and published for the Confirmation and comfort of the Faithfull against many Antichristian Familisticall Doctrines which are frequently Preached and Printed in England particularly in those dangerous Books called Theologia Germanica the Bright Star Divinity and Philosophy dissected Written by Benjamin Bourne 2 THES 2.7 8 9. For the mystery of iniquity doth already work only he who now withholdeth shall let untill he be taken out of the way and then shall that wicked man be revealed whom the Lord shall consume with the Spirit of his mouth and shall abolish him with the brightnesse of his comming even him whose comming is after the effectuall working of Satan with all power signes and lying wonders Published according to Order LONDON Printed by Matthew Symons for B. B. and are to be sold at the Signe of the Angel in Cornehill 1646. To all the Elect of God Inhabiting within the borders of England particularly to them that have now a being in London grace mercy and peace be multiplied from God the Father through our Lord JESVS CHRIST BEloved in the Lord I have dedicated this Booke not to any one City or place but to all places in this Land whatsoever where any of Gods people are inhabiting and this I have done for these reasons First because I have many that are neare and deare to me dwelling in many parts of this Kingdome Secondly because the matter is generall and doth concerne all those in generall that have any relation to the Lord Jesus Thirdly because Antichrist is a large beast yet is like to be larger having many of his broode sitting under his wing in all parts of the world deceiving and being deceived by reason of those delusions which God hath for his owne glory sent unto them 2 Thes 2.11 I have many weighty considerable scriptures grounds from thence to doe what I have undertaken Fiâ—st God hath bestowed all upon me and revealed all to me for a 1 Cor. 12.7 Chap. 13.1 Rom. 12.10 11. 1 Thes 2.8 this one maine end that I might be an Instrument of helpe and comfort to my brethren before Israel can come to have a quiet possession of Canaan Deut. Judg. Many Nations of enemies must be subdued and never was there more opposition in Sions way then there is now the devill hath a mighty Kingdome Antichrist a mighty Nation besides many other enemies that we must encounter with and therefore there is good reason that we should helpe and assist one another Suppose a man with many friends be travelling of a journey and at a distance from them be opposed by an enemy will not the rest be ready to manifest their love and courage in assisting him have they not a sufficient call thereunto now the Saints are a travelling together towards heaven they doe meete with many enemies that doe lye in waite to deceive Ephes 4.14 If ever any had a call to bring in their assistance to Sion if ever any had a fit time and opportunity to doe good surely now they have O therefore let us arise as one man as one body as one Army to wrastle with this enemy the devill is already come with his millions the world with her thousands Antichrist with his ten thousands I thinke it's time to rise to helpe and strengthen the body of Sion against these soul-destroying doctrines these spirituall plots and conspiracies those who aime not at a single person but at the whole state of the Church to rob them if it were possible of salvation and comfort Mat. 24.24 by cunning sophistries seeming Angelicall doctrines such as can deliver their mindes so that every expression shall be a mystery a strange paradox unheard of maximes wordes that are neither according to the scriptures nor according to the termes of Schooles or those words which in our owne language are commonly spoken amongst us they are just like to the devill transforming himselfe into Angels likenesse and would have all men to looke upon him according to that appearance although in truth he in all shapes and forms cannot cease from being a devill therefore if we have any love in our hearts towards God towards all men now is the time to manifest and expresse it against such hell borne new found doctrines such as are like to some sorts of sea monsters that are so seldome seene that the sight or appearance of them becomes a wonder to all that shall behold them the devill works cunningly by these doctors by reason of their fewnesse and scarcenesse starting up once in an age this sect was in the Apostles time and it is of such a nature that no man can be of it especially teachers and ring-leaders of them but such as are full of knowledge men that have amongst the Saints and in Churches been famous for preaching of Christ these prime Agents for Antichrist Here is their sheepes cloathing to be seene their voluntary humility their excellent knowledge their high and eloquent wisedome b See Theologia pag. 2. l. 1. that they can summe up all Religions all creatures all spirits and all things whatsoever in one and one in all The second ground is this that I may by that which the Lord hath bestowed upon me be an Instrument of glory to his Name not by increasing but by c 1 Cor. 12.7 manifesting and revealing to men what he hath discovered to me Lastly that I might stoppe the mouth of Antichrist who saith that none are able to stand before them or answer them in writing disputing or reasoning d Rom. 7.18 of my selfe I can doe nothing but e Gal. 2.20 through Christ I can doe all things which is one cause why their matter doth take such deepe effect in the harts of many yet in no more then God hath ordained either to a present or eternall fall I have presented this present to thee whosoever thou art that hast any communion with God in our Lord Jesus by Election Redemption Creation and Conversion I pray you accept of it as one mite cast into the whole treasury Thy Friend in the Spirit BENIAMINE BOURNI To the Reader I Shall in the Treatise following as plainely as I am able lay open to the view of all men not at the second hand but by experience having often heard them both preach and dispute what that is which commonly goes by the name of Familisme what I shall say concerning it or them that uphold it is not out of malice to them or any person whatsoever neither shall I speake at randome charging them with that which they hold not but what I shall say I shall speake positively and certainely Had I not enough to say I should never set pen to paper or were it a low slight inferiour heresie I should not in this publicke way in the least measure have to doe with it all the favour that I crave at thy hands is
conquer Roâ— 8.37 as ever David did Antichrist cannot well be more sures of victory then Giliah was but he was and so shall they also be destroyed by the power of God which is in Jesus Christ Secondly Jesus Christ is a Christians comfort too Joh. 16.33 Chap. 14.27 although thy way be troublesome in this and many other respects an evil heart and spirit within thee many able subtle Antichrists without thee the Devil in a black shape saith that this visible world and the externall things thereof is thy onely comfort in a bright or Antichristian shape he saith that religion must needs be thy onely comfort he hath presented many Religions to thee but to thy spirit being made spirituall none of them will please thee this is the last the greatest and brightest Religion that he hath to shew thee and that which of all his shapes appearances or Religions is the most likest unto God this is the greatest kingdom the highest heaven and glory the loveliest and sweetest shape or form that possibly he can devise or imagine to cheat thee withall if thou knowest him or art able to hold fast thy comfort the Lord Jesus thou hast quite disheartned him and foiled him for ever God will manifest himself unto thee and in that sight will shew thee all things Joh. 12.45 46. and 17.24 Chap. 14.21 He will shew thee what the devil is in all forms he will acquaint thee with his appearance in darknesse then when he leaves off that shape and transforms himself seemingly in to a glorious Angels likenesse the Lord will shew thee that it is the same devil though in another appearance he will manifest him to thee as he cunningly under this notiond wels in Antichrist and as he secretly lodges in thy own spirit consider of the love of God to thee in respect of these reall lasting consolations let the devil speak in never so many languages and forms yet that power by which he was created will uphold and refresh thy languishing spirit O man whosoever thou art whose spirit the Lord hath kept from being overwhelmed by the powers of Antichrist I pray thee further to consider of the love of God in two respects in its greatnesse in its goodnesse First consider of Gods love in reference to its greatnesse the personal glory of the Lord Jesus is the exceeding greatnesse of Gods love The second thing is that the person or glory of Christ is the exceeding goodnesse of Gods love the infinite and unspeakable glory of Christ is his heavenly being in the blessed Trinity where can you see a greater manifestation of Gods greatnesse then to look upon the Divine and Humane nature both meeting in the person of our Saviour 1 Joh. 1. v. 14. Matth. 1.16 1 Pet. 1.17 Matth. 17.5 Luk. 3.23 1 Tim. 3. vlt. Again where can you see a greater discovery of Gods love in the goodnesse thereof then by seeing that Jesus in whom the fulnesse of God dwelleth Col. 1.17 and 2.4 this is a Christians revivall in the saddest and weakest condition Thirdly Jesus Christ will be thy companion also he will not leave thee upon any terms though thou art filthy and unworthy of him and wouldest often forsake him if he did not keep thee Matth. 28.20 Job 14.16 Rom. 7.18 Suppose a thousand men were travelling in a wildernes and they should see so many wilde beasts coming to devour them suppose that the third part of them should consult and conclude to take some course for to a void this danger but the other that out of some fuller knowledge of a certain way which they all take not leave their company and refuses all their virgin forcing Reasons and Arguments yet it would be a great temptation and provocation to them to draw them away from that way of safety which by their knowledge was so seated in them Many men are professors of the Gospel in this world which is a wildernesse to a Saint and in their professing or travelling together do meet with many enemies devouring and destroying at once according to their power all that is before them A Christian sees many Councils held and many persons conclude some to worship God in this way some in that he knows and apprehends by the teachings of the Spirit that most if not all of these wayes are destructive dangerous and erroneous this fight saddens a Christian that most of his friends and acquaintance should leave him alone as it were single in judgement yet not alone for the blessed Trinity is with him God is in Christ the Spirit is in both and Christ is in a Christian Now were it not for this glorious company how sad lowe and miserable would his condition be it would go worse with him if he were left and stript of all as sometimes for a time many precious Christians are then with a thousand others and why because he hath in truth seen known and injoyed communion with God in the Spirit and now to be left and forsaken is worse and more dreadfull to him then to them who never had a true fight and injoyment of Christ at all Suppose a Kings Son that is born to be an heir to Crowns and Kingdoms should come to be a begger beggery would be more tedious to him being a Prince and such an Heir then to him who hath been so from his cradle Let all men say what they will or can of God with never such eloquent glorious phrases and expressions yet if they once come to take away a Christians Christ from him See the book intituled Theologa Germanica p. 52. l. 6. See the Bright Starr That there is nothing in the creature but is the Creator pa. 77. then he knows what will follow though many do come and tell him that they can live sweetly and quietly upon this consideration that God by assuming of humane nature becomes al things in man and man by being divine by being deified becomes all things in God with ten thousand times more yet all this will not give satisfaction to him there is no life or goodnesse no heaven neither of grace nor glory but all things out of order in respect of him if God in Jesus Christ be not within him his actions are kingly and royall like an Ambassadour whose businesse is most of all with the King So t is with a Christian all his work and spirituall imployment in this world from the wombe to the grave is with Jesus Christ I say again t is with a particular crucified Jesus take him out of his Saviours company and he is like a man that hath never a hand to work with or if he have there is no strength in them but goes about all things in a fumbling confused distracted manner not knowing where nor when to begin or make an end A Christian is not himself nor in his right minde when he is not in communion with Christ Now to come a little closer to the matter which by way of
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
inventions of men is the wisdom of the world The wisdom of this world is foolishnesse with God 1 Cor. 1. The wisdom of God is pure peaceable gentle and easie to be intreated But sin which is the wisdom of the world is carnall sensuall earthly and devillish The wisdom of God is that by which God himself knows how and in what way man might be redeemed justified and glorified but sin brings death shame and everlasting ruine and destruction to men Rom. 7. Chapt. 2 and Chapt. 3. Jam. 3.1.16 17. so along where the Apostle shews what miserie and eternall bondage sin hath brought upon the whole world and how Christ by his death hath freed men from this eternall thraldom Secondly sin is contrary to the power of God the spirit doth make weak poore dying men strong in the Lord and in the power of his might But sin is the cause why men are weak and miserably poore and it makes them to be in a continuall dying heartlesse condition The power of God is that that changes the heart and makes a person conformable to the Image of Christ translating him in to his kingdom But sin makes a man conformable to it self and so translates the whole world into the kingdom of the devil Ephes 2.1.10 11 12 13. Heb 9.14 Luke 1.14 Ephes 6.10 Rom. 5. Thirdly sin is contrary to the mercy of God the mercy of God is sweet and lovely but sin is filthy and abominable God is love 1 Ioh. 4.16 But sin is hatred and is at enmity with God it cannot be subject to his Law Rom. 8. Christ died to reconcile the persons of men but he never died to reconcile the sins of men The sins of a Saint are as contrary to the mercy of God as the sins of a reprobate are Fourthly sin is contrary to the providence of God that doth feed and nourish all creatures Psal 104. But sin is that that brings a universall famine upon the whole world The power of God bears up all things Hebr. 1. and the providence of God is that that orders all but sin is a universall faintnesse that distempers the world and causeth all things to be out of order Fiftly sin is contrary to the Justice of God in it self and in all the righteous proceedings of it it is just holy pure and heavenly but sin is unjust impure and unholy But I leave these to your meditations Secondly sin is contrary to the Name of God Thirdly sin is contrary to the nature of God as it is in all Saints and in all Angels too Fourthly sin is contrary to the being of God God is a Spirit and a spirituall substance but sin is a meer vanity and a spirituall wickednesse Last of all sin is contrary to all the works of God I le name three of them the work of Creation Redemption and Regeneration First sin is contrary to the work of God in the Creation when God made all things they were very good and beautifull Gen. 1. but sin causeth all creatures to loose that goodnesse beauty and joy that then all creatures had and fils all full of sorrow and evill and makes all to be subject to vanity Gen. 3. Rom. 8. Every creature suffers by the sin of man it causeth all creatures to groan and travail in pain waiting for deliverance But then secondly sin is contrary to the work of God in our Redemption By reason of sin we are heirs of hell children of wrath and of the devil torment eternall torment unexpressable is the punishment due for sin But Christ hath delivered us he became sin for us he took upon him the curse that was due to us he satisfied his Fathers Justice and made us who by nature were heirs of hell and children of wrath to be the children of God and annexed co-heirs together with himself of an immutable immortall incomprehensible glory In the work of Redemption consider first that sin is contrary to the coming of Christ Secondly sin is contrary to the life of Christ Thirdly sin is contrary to the death of Christ Fourthly sin is contrary to the Resurrection And lastly to the intercession of our Lord and Saviour The last work that sin is contrary to is our Regeneration First sin is contrary to the Spirit Secondly it is contrary to the work of grace wrought in us by this Spirit sin is contrary to all the graces and glorious vertues of the Spirit First sin is contrary to the faith of a Christian secondly to the hope of a Christian thirdly it is contrary to the love that a Christian hath to God fourthly sin is contrary to the grace of self-deny all fifthly contrary to the grace of Repentance in all the parts of it last of all sin is contrary to the grace of Mortification it is as contrary to all these to whatsoever God is in himself to whatsoever he is in all creatures by Creation Redemption and Regeneration as light is unto darknesse sin is not a noune substantive for if there were neither men nor devils sin could not be sin doth subsist in and is a dependance upon men and devils sin is not a substantiall being but hath a being and is upheld by these beings the devil is sins originall the first rise of it sprung out of his substance and he is the greatest upholder thereof the devil was a particular principalitie Angel or power before he fell so he is still for when the devil had sinned in heaven if God should have taken away the same power from him in respect of his substance when he cast him down to hell which before he had when he was in glory and had not sinned then would he have been altered in his very being and so he that was in the light and glory of God before could not be the same now that now he is in darknesse But this is against the Scripture and against all Reason too the Scripture saith that those Angels which were once in glory and were happy by sinning and leaving their habitation were most miserable and unhappy and so came to be devils Jude 6. So that they keep their power still but not the same degree of power they had power to glorifie God willingly and with delight now they bring glory to God yea but that is no thanks to them it is not in the will of the devil nor any defire that he hath at all by doing all that mischief that he doth to bring any glory to God or good to man if the devil did know the glorious effect and event that many times God bringeth to passe by his cunning devillish hellish subtilty he would do the best he could to avoid many abominable exploits that he takes in hand What is the condemnation of men and devils but because the Lord is pleased to catch them in their own snare that is he makes their own actions to be the means of their own confusion They in the Gunpowder-treason would not have begun
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