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
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
all bound and ingaged to inquire into The being nature and essence of the Almighty God is such that we may quickly and easily be mistaken in our highest and greatest meditations we may think that to be God which in truth is not God and think also that not to be God which in truth is God The true and reall knowledge of God is the foundation of all Christian Religion if a man be not spiritually firm and sound in this one main principle he must needs be sandy in all the true knowledge of God will bring a man to the knowledge of all things Jâ—b 17.3 Chap. 14.7.17 The knowledge of God is that that makes us to imbrace him to love and exalt him above all to worship and obey him in the spirit Joh. 4.24 Suppose the King should give a rich Jewel to a poore childe although it were worth many thousands yet he would not look upon it or esteem of it any more then an ordinarie stone or trifle What is the cause why the men of this world do slight and undervalue the glory and excellency of the Lord Jesus and do exalt and embrace this present evill world and the glory thereof but because they never have seen him nor known him Joh. 8.19 Chap. 15.21.24 The seventh Reason to prove that the life and spirit of all things is not God is this God is above all things but the spirit of man is not above all Ergo the spirit of man is not God Joh. 3.31 Again eightly God is also the Creator preserver and governour of all things both in heaven and earth Gen. 1. Act. 7.49 50. Isa 66.1 Hebr. 1.3 Psal 104. But the spirit of man in the highest respect cannot rule it self neither is it the Creator preserver and governour of all things therefore that spirit is not God Ninthly that that is the Godhead or essence doth all things according to the good pleasure of his will and worketh all after the counsell of the same Act 4.28 Exod. 33.19 Rom. 9.16 Act. 2.23 But it is impossible that ever this should be done by man and blasphemy it is to attribute to him Ergo he is not God This errour is not onely against the Scriptures but also against all Reason both Divine and Humane pull down this pillar and the foundation of this mysterie will quickly fall to the ground this is the first and greatest principle if they forsake this they can hold forth nothing either in preaching disputing or writing but what shall be so confused and intricate that a man shall hardly know where they begin what they speak of or where they will end Thus much for the first Errour The second in order by way of confutation is this CHAP. III. Whether all things are the act of God yea or not Whether every creature in all its actions be acted and ruled by the Spirit of God the truth is acknowledged the errour explicated and confuted I Have included this in the generall in what I have said before I will now speak of it in particular Let us now see wherein this is a truth according to Scriptures and then I 'le set down the contrary Antichristian falshood I intreat you to consider what I shall say without mistaking or misapprehending of me that none may justly say that I go about to call out or confute many Antichrists without me by a greater and a subtiller Antichrist within me The truth is this First God is the supream chief and onely Ruler of all things both in heaven and earth all sorts of creatures whether angels devils or men all creatures all things whatsoever without exception are under his power and heavenly jurisdiction No man Angel or devil can rule and dispose of himself according to his own will and pleasure in any condition work or action whatsoever contrary to Gods eternall will counsell and determination Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps The power by which all men doth turn and winde their hearts and hands to do all things is of God David saith Once have I said it yea twice that power belongs to God And St. Paul saith Rom. 13.1 that there it no power but of God Matth. 28.18 our Saviour saith that all power it mine both in heaven and earth Joh. 17.2 Secondly the way in which man walketh is not in himself but in him that created him Act. 17.28 Every mans being life and motion is in God Secondly there is nothing that can have a being in this world which is absolutely against the will of God if the devil had not been ordained from all eternity for that condition into which he fell then had he never fallen into it 2 Pet. 2.4 Job 4.18 they that were elected could never fall 1 Tim. 6.21 Thirdly there is nothing in the world whatsoever that is absolutely evil under all considerations but in some respects is necessarily good and must needs be the greatest evil in the world is the sins of the world now sin although it be the greatest evil Rom. 7.13 yet in some respects 't is good and absolutely necessarie and must needs be in the world Of him to him and thorow him are all things Rom 11.36 that is in reference to his eternall purpose counsell and determination The devil as a devil is not of God sin in reference to it self is not of God 1 Joh. 2.16 for all that is in this world as the lust of the flesh the lust of the eye and the pride of life is not of the Father but is of this world The sins of the whole world are comprehended under these three aforenamed Joh. 8.38 I speak that which I have seen with my Father ye do that which you have seen with your father Ye are of your father the devil his works ye will do he hath been a murtherer from the beginning and abode not in the truth because there was no truth in him when he speaketh a lie he speaketh of his own for he is a liar and the father thereof verse the 44. Sin is not of the nature of God it is exceeding blasphemy to speak it sin is not of God that is in a respect to it self as it is the will of man and the devil but sin in respect of Gods purpose ordaining it for such an end to manifest and exalt his glory in that respect it is good Now all this is not the act and will of man nor the devil for the will and end of God in ordaining sin in the being of it and the will and end of the devil and of man in acting of sin are not one but directly contrary and in this he is a devil and man a sinner and worthy to be condemned I will give you two or three instances and many Scriptures to prove this Matth. 6.13 Exod. 9.16 Isa 6.9 Joh. 17.12 Rom. 9.33 Matth. 6. How is this a truth that God
the truth of the letter bears witnesse to it self in the spirit the letter in it self is dead but the Spirit of that truth which is in the letter quickneth and giveth life The bare letter is but a History or a Relation yet it is a true relation For the Apostle saith that no lie is of the truth there is no lie in the truth consider it either in the letter or in the spirit We know that there are many lies cast upon the truth by him who is the father of lies but consider of truth in it self and no lie can be any part thereof for the Word doth imply this it could not be thus denominated if its nature were not according to its name The term light signifies the nature of light so the Name of God signifies the nature of God so the word truth signifies the nature of it the name of truth is truth and so is the nature of it too Now consider that nothing is so contrary to the inward nature and internall disposition of man as the Gospel of Jesus Christ is the Word of God is contrary to all the principles of follie that are in the hearts of men Psal 14.1 2 3. The fool hath said in his heart there is no God this was a secret spirituall wickednesse that lay lurking in his heart he was a cunning fool he thought in his heart as the Familists do that that he would not often confesse with his tongue and although he loved this Atheisticall religion well yet he was not very willing to suffer for it The conclusion that I shall draw from this first verse is this that the wisest man in the world is a meer fool untill he be a Saint untill he leaves the wisdom of the world and those politick logicall doctrines which that wisdom teacheth and be filled with the wisdom of God So St. Paul saith 1 Cor. 2.13 that the doctrines and words of mans wisdom makes the crosse of Christ of no effect Chap. 1.17 The word of God the doctrine of a crucified Jesus is meer foolishnesse to them it is too holy too plain and simple for them to deal with if they should teach the truth as it is in Jesus and not mix their own words and corrupt imaginations therewith if they would declare the whole truth and keep back no part of Gods counsell what then why then their perfection must fall down to the ground Therefore you see how contrary the Word of God is to all the principles of mens hearts and contrary to all their practises too What will not what doth not many men do who are taken to be great Preachers of Christ I say what will they not do to exalt Babel to prefer their own bellies and outward estates before the Word of God they take it up in their Sermons in the sight of the people but lay it aside in their lives and conversations Fourthly no man could ever parallel any other book or writing to this Word of God but in all ages for all sorts of persons it hath been in one respect or other the foundation of all Writings Councils and Disputations whatsoever is or hath been under heaven concerning Religion there is but one truth as there is but one God which in the power and spirit of it is God Joh. 1.1 Chap. 5.32 Fifthly the Scripture is written for this end that it may be an occasion of offence and a stone of stumbling both to the Jews and Grecians and by this means their eternal destruction and to others a savour of life to eternall life 1 Cor. 1.23 24 25. 2 Cor. 2.15 16. Isa 8.14 Joh. 3.14 There is no writing that ever hath been besides this that hath been accompanied with such life and power by which it hath raised up and cast down saved and destroyed as this Word of God hath No word hath been such a discovery of the minde of the invisible immortall God unto men as this Word of God hath Joh. 1.18 Again what writing hath discovered the nature and condition that all men by nature are in unto men in such a manner as the Word of God hath Rom. 7.7 which proves that it was written by that Spirit that knows all hearts and all things 1 Cor. 2.10 11 12. Reason it self tels us that it is impossible for any power to change the carnall stony lofty spirit of man but that power that is above all things and can do all things See Matth. 12.17 18 19 20. Christ by doing that which the Scriptures do declare to us did open that sealed book which none would undertake but the Lambe slain from the beginning of the world Revel 5.3 4 5 6. Isa 42.1 The Apostle saith that the Word of God is lively and mightie in operation sharper then any two edged sword and entreth through even to the dividing asunder of the soul and the spirit and is a discerner of the thoughts and intents of the heart Hebr. 4.12 Some do object and ask what is here meant by this clause soul and spirit being that they are both taken for one and the same in Scripture Luke 1.46 47. Mary saith My soul magnifieth the Lord and my spirit rejoyceth in God my Saviour To this I answer There are two interpretations upon this Scripture the first is that the soul of a man is not the spirit of him but it is his body in which his spirit is and from which it is divided And to prove this there are these Scriptures David speaking of Christ saith that his heart did rejoyce and his flesh did rest in hope because thou wilt not leave my soul in the grave Now how can this be say they that the soul of Christ should be left there where it never was if it be not the body it implyes that it was there and if so then it must needs be mortall Act. 2.26 27. Psal 16.9 10. Gen. 3.20 A second interpretation is that by soul is meant the heart and spirit of a carnall man and by spirit is meant one that is regenerate To which they bring this Scripture 1 Thes 5.23 Now take it which way you will this must be granted that the Bible is the Word of God because these arguments are drawn from it and if there be any truth in either or both of them then is the Scripture that declares them a truth also The Word of God is powerfull in two respects first it is powerfull in it self and so it is the fulnesse or God Secondly it is powerfull in all its operations in respect of it self it is infinite the operations and workings of it is mightie as it is in the creature look upon the hearts and lives of those that have been ungodly and abominable see what a change there is all this doth declare the truth of the Word O what a fin it is for you that have been such and have been changed by the Word so to fall away from God as to deny his Word Just as if
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
with the body others say that it shall dye with the body but shall bee raised again at the last day others say that it is God God in his essence as for this last sort I have made it the principall part of my discourse to show the mysterious Antichristian falshood thereof and for the further confutation hereof I shall goe on in this matter concerning the spirit of man I desire to keep close to the rule and I think this to bee the surest way to take to that no man may winde and baffle mee out in what I shall say and then wee shall see the blasphemy of these Doctrines to appeare nakedly to our view consider of and lay to heart what I shall say to you for I think that I shall have many witnesses and testimonies on my side when I have done I shall describe the spirit of man to you by these queries the first Inquiery is this what is this spirit in its self secondly in its action First Answer The spirit of man was created and received a beeing which it had not before by the Word of God Gen. 2.7 Joh. 1.10 Hee was in the world and the world was made by him and the world knew him not the world was not finished before the spirit of man was made for the spirit of man was one of those works that God made in the creation God breathed in man in the face of man the breath of life and man became a living soule 1 Cor. 15.45 The first man was made observe that expression a living soule it had a beginning God had ordained that it should bee Heb. 11.3 But it had not a reall substance and beeing before it was created all things are eternall in reference to the purpose of God but nothing is eternall in reference to it self nothing was really neither in respect of it self as it was in the creation Gods purpose was that it should bee one of his works in the creation Some doe conceive that because it was and in a great measure still is such a great and glorious beeing therefore it must needs be not onely of but the essence or God himself for when God breathed in Adam the breach of life hee then did breathe in himselfe and could breathe in no lesse then himselfe Again secondly we acknowledge it was made by the Power Spirit and Word of God in its creation yea and we acknowledge further that it is not onely by the power of God but of the power and is the power of God wee dare not acknowledge any thing because of our imaginations for they are deceitfull but wee are bold to affirm and contend earnestly for that that God hath revealed unto us by his Word and Spirit 2 Cor. 5.6 1 Cor. 2.22 ver 10. Thirdly It is said by some that if we will prove that the spirit of man is the power of God which indeed we doe here is our warrant it is of God Rom. 9. last Of him are all things Again It is of God once have I said it saith the Psalmist yea twice That power belongs to God it is suck a thing as cannot be attributed to any being so as to God no man can challenge it and say that power in the least measure belongs to me no man hath power of himselfe either to be or not to bee either this or that rich or poore a King or a Begger to live or dye to walk or refrain from walking Rom. 13.1 There is no power but of God now thus farre we can goe and no farther not in a way of truth modesty and safety unlesse we will make our selves of the number of them or compare our selves to them that praise themselves saying that no man can Preach such strange high care divine mysteries as they can He that is baptized with the Holy Ghost knows all things by the same light that God doth but this is not high enough this may be plainly seen within the Scriptures he knows all things as God doth nay a little higher he that doth submit to them to God may be made and called and so bee divine and God This is mysticall Divinity that none can understand but themselves deifyed men therefore they live above the Moon for they live in the Sun but if we will prove what was said before they will disprove us by this that such a God is not worth any thing I am ashamed to expresse the very word whose essence is not where his power is well what I have said wee have proved and will acknowledge but not in every respect for in some respects it is an Antichristian lying blasphemy I le speak but a word it being already sufficiently proved The spirit of man is God and God is the life of man God is all things and all things are God not in his essence but in his appearance First If the spirit of man be God then why is it said that God made it or that man became such a thing God cannot be made he is without beginning blot out that Scripture Secondly If the spirit of man be God then he did know all things sensibly and infinitely and did doe all things and still doth know all secrets both in heaven and earth in grace and in nature O mysticall Antichrist prethee tell me one thing doe not be found to be a lyer in every word dost thou know really and absolutely that thou thy selfe art God and knowest all things as he doth then tell me this what diddest thou doe what was thy imployment and work from all eternity canst thou not tell If thou art God thou canst not forget thy self nor be ignorant of thy self before thou didst appeare in this Organ or visible forme which before was hid within thy self in silence and darknesse But thou wilt answer me with this word that he that is the thing cannot speak it but if any desire to know it let him expect untill hee bee the thing This is a poore come off is not God as infinite in his Word as he is in his minde observe that Againe if thou art God why doest thou not in thy preaching and writing discover unto thy members the secrets of all hearts thou knowest not what I am nowdoing against thee thou knowest not how long thou shalt live nor how soone thou shalt die Againe if thy Spirit be God show me all things in the path of nature canst thou number the Starres and call them all by their names Canst thou number the sands of the sea and count the measure of the Waters to a drop Canst thou cover thy selfe with Darkenesse and make the thicke darkenesse thy Pavillion doth the eyes of all Creatures waite upon thee and dost thou give them their meate in due season it is time to stop If thou canst come forth and answer If not Why dost thou so exalt thy selfe speake against and without measure blaspheme the Almighty The Spirit of man is not the Essence but it is God in
mans or an Angels power from him and what is he Againe Fourthly It is impossible that ever God in his power should be spoyled by the crosse of our Lord Jesus Col. 2.15 and hath spoyled principalities and powers and hath made a shew of them openly and hath triumphed over them in the same crosse Fifthly God had ordained and created these invisible powers for this one maine end that Christ in his crosse might spoyle and triumph over them for the Everlasting glory and exaltation of his owne name The seede of the woman shall breake the Serpents head Gen. When hath ever any Army bin so exalted in glory as at that time when they can by one thousand bring into subjection and to confusion many thousands This is the unspeakeable glory of the Lord Jesus that he can bring forth from under a poore low appearance on the crosse such a mighty and Infinite power and glory so as to spoyle to pull downe and lay in the dust all the glory of this world thus much for a certaine truth is clearely held forth in the Word Againe Sixthly The spirit of a man hath many faculties that goes to the making up of a compleat spirit and these had a beginning and were Created and so were all powers both in Heaven and Earth for by him were all things created which are in Heaven and which are in Earth things visible and invisible whether they be Thrones or Dominions or Principalites or Powers all things were created by him and for him Col. 1.16 I could give you a large Description of the will of a man what an irresistable power it is untill that power that made it doe or is pleased to perswade and allure it there is no compelling of it will that is forced is not will so also the thoughts of a man how can hee with his thoughts soare up and down and incompasse heaven and earth and bring home tydings of that which the tongue is never able to expresse nor indeed the whole heart able to conceive of or comprehend the devill as I said before of all creatures is the greatest power that is in this world but a Christian in the spirit of the Lord Jesus is a power above the devill in a greater measure then the devill is in power above all creatures Rom. 8.37 38. Hee onely is able to trample upon the devill James 4.7 And by Faith to overcome this world 1 Job 5.4 A Christian in power is next unto Christ the devill is next unto a Christian Antichrist in power is next unto the devill and a naturall man next unto Antichrist so a man in his affections is very strong and mighty who is it or what is it that can take off the minde of a man from that which he hath affection to all the powers that are in the soule are never in a Joynteâ— Harmony nor are ever knit in a stronger union then when they are upon one thing met together in a band of love What is that that makes a man a monster in nature but because his limbes and joynts are not according to the course of nature what is the cause why some men are foolish and altogether void of Reason but because their spirits are not according to that common frame which usually the generation of the Sons of men are in the continuall action of mans heart is to live and move in the devill to have his heart so set upon himself and the things of this world that all created powers in Heaven and Earth are not able to take it off 1 Joh. 2.15 Ephes 2.2 what is that that makes men to bee so resolute so positive and wilfull in all Heresies Opinions Disputations and Works whatsoever but because that these three principall powers in their spirits are deluded and captivated by the god of this world Lastly The life and spirit of man is not the winde in the Aire nor the breath that is in mans body Objection The spirit is a reasonable creature Answer The winde is reasonable in reference to the creation but in comparison of man it is not Man is falne down into everlasting misery and raised up again into everlasting glory doth the winde know or understand this Again The breath onely is not the spirit for the same reason that I said before Secondly The breath is visible and may bee seen but the spirit is invisible and cannot be seen therefore it cannot be the spirit Thirdly The breath that is in man and the breath of a beast are both one under some considerations first they are both one in their originall Secondly They are both one in motion and visible appearance Lastly They are both one in their end consider this first how God hath united himselfe to all his works by which they come to be and to subsist in their beeing Secondly Consider how God hath united one work to another yet notwithstanding this union they remain severall and distinct in their beeings natures motions and possessions the beeing of a Beast is not the beeing of man the nature of a beast is not the nature of Man the motion of a Beast is not the motion of Man that which a beast hath possession of that is not nor cannot be the inward internall eternall possessions of men a Beast knows his own kinde from a man this is not mans motion nor the motion of breath therefore that cannot be the spirit Thus much for a Description of God of Angels and men CHAP. XIV A Description of the sin against the holy Spirit THe sin against the Holy Spirit is this when a man is inlightened and tasted of the heavenly gift and of the good Word of God and is partakers of the Holy Spirit in such a measure as not to be intangled or polluted with the world when a man out of that light and knowledge which hee hath of God doth make a large acknowledgement of the Lord Jesus a man that doth delight to know God in Jesus Christ and doth seek him daily for such a man to fall away thus he doth commit that sin which shall never bee forgiven neither shall there ever be any mercy for that man in this world or that to come the sins I shall summe up in these severall expressions When a man shall make use of all that light knowledge and strength which formerly hee hath received in a willfull way to this end that now by all this he doth deny the comming of Jesus Christ in the flesh for a man that hath known Christ by the light of the spirit and hath received a taste of the goodnesse of God for such a man with a good will and delight purposely against his conscience against the strivings and motions of the spirit out of a hatred and malice against him and his members for such a man to deny Christ in his comming to undervalue him to laugh and make a scorn or jeer of the spirit in all that it saith in the Scriptures
Doest thou not blaspheme this Monster I have already strangeled therefore I le speake no further to it The Conclusion NOw you cannot chuse but love and imbrace me for what I have spoken and though I speake never so much against you yea though I should kill you a thousand times if it were possible yet you would wish all good to befall me Germanica pag. 80. and that for these Reasons First adeified man knowes nothing but to love Secondly all things are the Act of God be not angry with God Thirdly if your words were true I am God as well as you Thus much for a Description of Familisme other wayes called mysticall Ant christ The Postscript Dearly Beloved I Am ingaged to adde this at the conclusion of all because of the brevity and shortnesse in my Epistle I intreat you not to except against the universality of my Dedication it concernes you all as I said before to you I speak whose defire is to imbrace a particular crucified Jesus I doe not present this to any other because it concernes not any other but you you are all ingaged in this quarrell as well as I am you are bound to the Lord Jesus who is your Saviour and my Saviour your God and my God in a bond of Faith and love to lay out all your strength and ability for the exaltation of his name against all those who are enemies to his truth and contemners of his glory I speak to all that are in union with Christ high and low great and small from the richest Pallace to the poorest Cottage I have a Question or two to ask you an Information or two to declare to you and a Request or two which I desire to present unto you most humbly craving these of you not for my own sake but for your Saviours sake The first question is this Is not the glorious person of our Lord and Saviour Jesus Christ very deare and precious to you in all your private and publick meditations I remember what the Prophet David said Lord who have I in heaven but thee or on earth that I desire in comparison of thee as if hee had said although there are Gods many and Lords many yet to mee there is but one God in heaven nor in earth neither there is no person in heaven that is so deare to mee as thou art no beeing is so glorious as thy beeing is no spirit in heaven hath done or is able to doe that for my soule which thou hast done thou hast loved me with an everlasting eternall love Lord who have I in heaven but thee Psal 103.1.2 Thou hast loved me with such an unexpressible infinite love such an exceeding love as never eye hath seen eare heard nor none of all thy Saints that either have been before mee or shall bee after mee can conceive of 1 Cor. 2.9 Lord who have I in heaven but thee There is no other God besides thee I know this to bee a truth which I speak of thee Psal 73.28 and 83. last Thy love is so exceeding high that Angels doe admire at the glory thereof Ephes 3.18 Lord what is man that thou art mindefull of him or the sonne of man that dost visit him Who have I in heaven but thee thou hast done much for mee thou art my portion and inheritance I have no other portion in heaven besides thee thou hast no reason or cause on my part to doe any thing for me my righteousnesse extendeth not to thee it cannot adde to thy glory it cannot increase thy blessednesse Thou haste forgiven mee all my iniquity thou hast not left one unpardoned thou hast blotted out all my sin as a thick cloud that it shall never be remembred nor laid to my charge Psal 32.2 3. and the 103.1 Lord who have I in heaven but thee Or on earth that I desire in comparison of thee thou hast made mee to bee one of thine annointed ones thou hast conferred an earthly Crown of glory upon mee and committed a Kingdome to my charge all the delights and glories of this world are round about me I am incompast in the midst thereof yet who have I in earth that I doe so highly prize and value in comparison of thee Are not all the glories of this world as a heap of drosse in comparison of thee is my life and kingdom so glorious in my eye as thou art shall not my honour glory and outward greatnesse praise thee Psal 108.1 My second question is this are not the members of Christ dear to you above all things in this world next unto Jesus Christ are you not willing to assist them upon all occasions are you not willing in all your pompe and glory to own a poore Lazarus if Christ bee in him for your Brother are you not willing for their sakes to doe much to suffer and undergoe much by contending for that Faith which was once given and cannot be given again My last question is this is any thing more contrary to the inward temper and inclination of your spirits then those Doctrines which doe not acknowledge Jesus Christ are not these great enemies to you and doe they not make great breaches in your spirits is it any joy and pleasure to you to heare many able knowing persons scoffe and make a mock of Christ and him crucified doe you not continually put up supplications to God for these poore faln apostatized spirits who once made Christ their chiefest joy and would have been very contrary to them that should have said but that of Christ which they themselves speak now My Information is concerning my particular judgement and those that I plead against and it is this I present this to all you that feare God whether Presbyterians or Independents you that are for the Baptisme of Infants or for the Baptisme of Beleevers to you all doe I present this my information concerning those that I write against is this whilest wee are striving and contending about different opinions many of which are things of indifferency whilst wee about these are a striving and contending the common and grand enemy of our peace takes an advantage at these contentions and vain janglings and so makes this time which is a time of disagreement and discord amongst the Saints to bee his opportunity to step in and rob you all of all the sweet and pretious things of God which are most sweet and dear unto you just as if two loving deare Brethren should for a small matter fall out with one another and in the mean time a common Theife an enemy to them both comes and cuts their throates My Petition and humble request to you all is this I pray you for Jesus Christs sake to except of this pooremite that I have cast into your treasury and to cover all infirmities with love I hope I have spoken to the experiences of many of you if this be a truth that I have writen then you know who is the Authour
confutation I desire to inform you of which are as so many spears thrust thorow the heart of Christ and a Christian the heart of Christ is the Spirit the heart of a Christian is Christ who is this Spirit The method that I shall use is this First I shall set down the errours laying them open and naked to thy view Secondly lay down the truth by which I desire to proceed against them T is true that one of them includes and contains them all and whatsoever else they can devise to write or say Yet for distinction understanding and profit I shall divide this one great mystery into many distinct severall mysterious Doctrines CHAP. II. Antichrist described and confuted in his first Errour which is that there is but one Spirit or life in all things both in heaven and earth and that is absolutely and essentially God and something concerning the coming of Christ in the flâ—sh I Shall lay open this Errour to you thus there is but one Spirit in the world that is there is but one spirit or life internall fire heat or motion in all things whatsoever without exception in God in good Angels as we call them in devils as we term them in all creatures and in all the sons and daughters of men The confutation I do not know any thing to the contrary but that there is and may be seemingly or for want of knowledge some difference amongst them but this I say that he that holds not closely and firmly to this one ground and principle cannot be an absolute able direct but must needs be a neutrall Familist The truth that I shall lay down is this that this expression thesis or doctrine is an erroneous Antichristian blasphemy whatsoever is erroneous is Antichristian whatsoever is Antichristian in this sence concerning the essence or being of God is blasphemy T is treason for any man but the King to say that he is the King t is treason rebellion and blasphemy against God for any man to say that that which is created and finite is the Infinite and Essentiall Godhead I shall prove that to be an undeniable truth which I have to say to you concerning this first Errour both by Scripture and Reasons making it clearly manifest that there are more spirits in the world then one and that the life and being of man and all creatures is not the life and being of God 1 Joh. 4.1 Dearly beloved beleeve not every spirit but try the spirits whether they are of God for many false prophets are gone out into the world Let us solidly and lovingly search out this mystery and see what this spirituall and divine truth will afford us you may plainly see that these words are an exhortation a conclusion and a. Reason all which he delivers with these two loving foregoing expressions Dearly beleved the exhortation lies in these words Beleeve not every spirit but try the spirits whether they be of God the Reason lies in these words For many false prophets are gone out into the world The conclusion is this that there are more spirits in the world then one And it lies in these words spirits and prophets speaking in the plurall number Then there is another implyed and that is this that every spirit is not of God ver 2. and 3. It is impossible that one spirit should act in such a way of opposition or contrariality as these two spirits do which the Apostle gives a description of The good Spirit which is of God is known by this action which is a reall confession and acknowledgement of the coming of Christ in the flesh The other spirit is known by another contrary work viz. to deny this Christ in his coming The last thing that I shall observe from these Scriptures is this What manner of Christ is this that the Apostle here speaks of is it a particular body a perfect man which God created and assumed in the wombe of that Virgin that was for this end ordained and set apart by God from eternity I mean that Virgin which was espoused or affianced to Joseph whose name was Mary or is it a universall Christ as Antichrist cals him that is the flesh and blood of the whole world to which this Scripture with many others is applyed 1 Tim. 3. last Without controversie great is the mystery of godlinesse viz God manifested in the flesh that is God manifest in the flesh of all men which flesh outward form body or orgine See the Bright Starr That it is chiefly remarkable to find Christ in his passion in us that he be considered and beheld as crucified in us pag. 205. li. 4 11. That if we deal with the passion of Christ in himself it must be imaginary but if we look upon it as it is in our selves it is not then to be imagined but beheld just such as we feel in our selver really p 211. l. 17.18 was created by one life good or God which is eternall and this good God or life eternall in creating this man did assume it and by assuming or uniting it to himself Godhead or essence doth make out a discovery and manifestation of himself to himself in and by all creatures whatsoever The first I acknowledge to be the truth and of Christ the second I prove to be false and of Antichrist one Scripture hath dependance upon another like a golden chain break one link and you break all deny one truth and you deny all Compare one spirituall truth with another and that is the onely way by the Spirit to finde out the spirituality of all truth These Scriptures that I am now treating or speaking of are sufficient witnesses to justifie or bear me out in all these inferences or conclusions that I have drawn from them But besides these I shall produce many others to confirm this truth which is so plain that the devil and Antichrist in all their appearances cannot deny I mean in such a manner so as to take away the essence and being of it out of the world I mean a new creation the heart of a true beleever The other Scriptures are these Luke 27.28 so onward to the 55. I pray you read this History in love to the Lord Jesus without any selfish by-respect either to your selves or to any person in this world if any will deny a particular crucified Jesus he must race and blot out all these with many other Scriptures concerning this Isa 7.14 Dan. 7.14.27 Micha 4.7 Isa 30.18 the 41.8 the 54.5 Jer. 31.3.20 Gen. 17.19 Psal 132.11 Luke 1. last Matth. 28.5 6. Joh. 20.19.25.29 1 Cor. 15.3 4 5 6 7 8. Isa 53.5 1 Pet. 2.24 Act. p. 4. Matth. 8.17 Jona 2.1 Matth. 11. from the first to the 6. Isa 61.1 Matth. 3.3 the whole Chapter Isa 40.3 The Lord is pleased to lay this truth upon a sure foundation in all which he doth confirm his word and promise and also discovereth his love and glory for the comfort and
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
I should deal by a man that had often ventured his life to save mine and to requite his love I should adventure my life unjustly and without cause to take away his The life of a friend ought to be very dear unto me but the truth of God more dearer The Word of God is the life and glory of the Lord Jesus the cause of life in every Christian is the life that is in Jesus Christ because I live saith our Saviour ye shall live also then how grievous and lamentable a thing is it for a man that knows this life to crucifie and make a mock of it the secret thoughts and intents of all hearts are discerned and made manifest by the Word of God Matth. 12.25 Saint Paul saith that the whole Scripture is given by the inspiration of God 2 Tim. 3.16 this is expounded by St. Peter 2 Pet. 1.20 21. where he saith that no prophecie of Scripture is of any private interpretation that is it is not the writings of men consider them as men the Prophets and Apostles that writ the Scriptures did not write down their own private meditations for the prophecie came not in old time by the will of man but holy men of God spake as they were moved by the holy Spirit that is they spake by the inspiration of God by a Spirit that was infallible and could not lie Tit. 1.2 But some may say that though they were infallible in writing yet they were no more then you are for you say that you are infallible also Answ First so far as I cleave close to this truth and do not derogate in the least so far I am infallible Object But how do you know when you write such and such truths that you do not in the least measure adde to nor diminish from the Word of God Ans When I write from such as need no interpretation I am then infallible And that there are such Scriptures I prove 3 Job 16.17.27.31 Hebr. 2.14 1 Joh. 4.1 2 3 4. 1 Pet. 2.20 21 22. so on This is a truth that I write and an infallible one that Jesus Christ is come in the flesh it is Christ that is dead yea or rather that is risen again who fitteth at the right hand of God and maketh request for us Rom. 8. Another is that there is but one God but one eternity and not two Isa 64.4 Again that every man shall be raised up with his own body 1 Cor. 15.38 Matth. 25.32 to receive a reward according to his works Revel 22. That perfection of spirit and body cannot be obtained in this life Rom. 7. 1 Cor. 13.15 2 Tim. 4.7 8. with many others of the like nature Now when I write this and say that I am infallible it is not my word nor another particular infallable truth besides the Scripture but I write the same truth which was written by the inspiration of God I know that I write infallibly because I write the infallible truth and I know the infallible truth by the light of that Word that I write from both in the letter and in the Spirit I know there are many nice curious questions abroad which are not worth the answering because they do not tend to edifying for if a man as St. Paul saith 1 Tim. 1. would give heed to them they would be endlesse and to no purpose but to stir men up to contention and vain jangling Sixthly there is no book whatsoever that is so full of truth and so free from errour and contradiction within it self as this Word of God is although the eye of sence and reason cannot see it Joh. 17.17 1 Cor. 2.13 All the writings of men are subordinate to this and all the truth that is in all creatures did flow from this and is a dependance upon this Now I prove this by these arguments that that is a divine truth cannot contradict itself for then God would be divided and light would be at enmity with it self but the Scripture was written by a divine Spirit and so must needs be a spirituall truth and therefore free from all opposition and errour within it self Secondly that that by one Almighty power causeth all to be holy and spirituall that in it self must needs be so for it is impossible but that the stream should be according to the fountain and every effect according to its originall But the Word of God when it changeth the heart causeth all the parts of it so far as it works to be holy and spirituall therefore in it self it can be no other then according to its workings The Word of God is the originall cause and fountain of all holinesse Joh. 15.3 Ephes 1.13 Col. 1.5 Jam. 1.18 all that infinite holinesse and purity which are in and flow from men and Angels are but as so many streams flowing from this fountain A seventh reason to prove the truth and sufficiency of the Scriptures is this because no word hath inabled poore simple illiterate men to understand the minde of God and to suffer reproaches and persecutions in the defence thereof as this Word of God hath Ephes 6.17 Joh. 17.33 2 Cor. 6.7 He'r 11. whole Chapter The letter onely cannot do it the letter is no help to the Spirit for the Spirit is the same truth that is revealed in the letter and was before it and now is no more then it was for the letter doth not adde to the Spirit but is onely a relation which is absolutely usefull to man and without which nothing can be But the Word in the Spirit is the same truth which will remain when the letter shall be abolished Many times when men could not enjoy the Bible they have been enabled by the powerfull injoyment of the Word in the spirit to suffer in the defence of the Word Last of all they that do deny the Word yet notwithstanding do make the Scriptures to be the ground of all their Sermons and writings now if their Sermons and writings have any truth in them and they draw that truth from the Word then the word must be a truth also for it is as impossible for them to draw a truth from the Word if the Word were not the truth as it is for any man to draw a reall substance from that which is but a meer shadow The mad mans divinity is called the mystery of the History yet he will not acknowledge that to be a truth all his writing will sufficiently prove that there is little of the Word of God to be seen in it being nothing else but a compounded confusion of Logick Philosophy and Astrology altogether which in truth is no better then Familisticall Atheisme and although they father these confused heresies upon the Word yet the Word of God doth remain intirely pure in it self without mixture and so will continue for ever CHAP. VI. Proving the Coming Death Resurrection Ascension and Intersession of our Lord Jesus which is absolutely denyed by all the principall
griefs and pains are nothing to him he feels them not it is his spirit that makes him sencible and active either for the obtaining of joy or for the avoiding of fear and torment If the spirit be God and the body or outward orgin made of his essence how then can all this be I know no reason that you can have to maintain any Argument or to raise up any objection by True Reason is able to vindicate it self against it self when its light is put out and against Reason turned into darknesse now when Reason is thus divided it is like a man that is distracted Reason is a servant to man in the spirit of him Now there is a power in man that is above Reason and thorow this power Reason many times comes to be captivated and enthralled Reason in it self and about its own affairs is without contradiction Now when once it come to be opposed by the heart of man so that it cannot any longer rule and prevail it leaves its habitation and when once it comes to be void of that which before it took much delight in and gave continuall entertainment to then it comes to passe that a man loseth himself and all that glorious sweetnesse and consolation that did depend thereon When a man hath a Counsellour to be his guide in all his weightie imployments so long as he hearkens to him and is ruled by him he may flourish and prosper But if once he thorow his own conceit and imagination come to forsake the light and glory of that Reason by which he was guided he then comes to be lost and destroyed Now the resurrection of the dead though it be above reason and against it as it is ordered and managed by the hearts of unreasonable men yet it hath more reason of its side then it hath against it for whatsoever is a truth in the light of grace is not a lie in the light of reason for grace in its originall gives being to reason and it doth not give being to it for this purpose that by its light and strength it shall darken and put out the glory of the Lord Jesus For then that Proverb would be true which is common among us That we have nourished and brought up a childe to pluck out our own eyes Now consider that the resurrection of Christ is the cause why the dead are raised 1 Corinth 15. and if Christ be not risen then the dead shall never be raised But now is Christ risen and become the first-fruits of them that slept See the Bright Starr pa. 198. where he saith that Iesus Christ is within us it follows where he is to be adored in our selves and it is more excellent to see him crucified in our selves then at Ierusalem Their own thoughts and writings is all the Scripture they have to prove this by I am certain they can have none out of the Bible there was never such a resurrection as the resurrection of our Saviour was many were raised up again but not to life for ever to live and return to the grave again But Jesus Christ was more glorious in his resurrection he was raised by that power by which he suffered to inherit such a crown of glory as never none did before nor ever shall receive for ever Phil. 2.9 10. Joh. 17.4 5.11.13 I will further prove the resurrection of Christ by the Scripture by the light of the Spirit within me and thirdly by the continuall sufferings and heavie persecutions of the Saints without me in all ages 1 Cor. 15.4 5 6 7 8. what mystery is there in these expressions are not these sufficient witnesses and of more authoritie then vain imaginations This is one of the Articles of my faith to beleeve that the Bible is the Word of God and is of more Authoritie then all words and writings whatsoever Can you disprove me and perswade me to beleeve thy excellent new-invented devilified Angelicall maximes is not every one of your words unchangeable mysticall divinity And are not all your thoughts and conclusions from thence wonderfull and miraculous is there any other Divinity besides this Joh. 20.19 Act. 9.4 Ephes 3.8 Joh. 15.26 27. Chap. 21.19 Act. 2.31 32. Psal 16.10 If there were not both I and many thousands of Gods people must needs be in a sad and lamentable condition Secondly Iâ—le prove it by the witnesse and tesimony of Gods Spirit within me First of all it is neither the devil my own heart nor all the powers of this world that hath made such an unexpressible alteration in my heart and conversation as is made by the knowledge of my Saviours resurrection all sorts and degrees of sins would be the continuall delight and practise of my spirit were it not for the Almighty power of the Spirit working in me thorow the death and resurrection of the Lord Jesus Rom. 6. from the 2 vers to the 10. Gal. 3.27 Col. 2.12 13. What is the sin that by nature I do not love and delight all covetousnesse pride dissimulation whoredome lying and cursed speaking back-biting cheating blaspheming unthankfull Atheisticall disobedient and unfruitfull both towards God and towards all men Col. 3.6 7 8. Ephes 5.3 4 5. Chap. 4.25 26. so to the end Chap. 2.1 2 3 12 13. and I am and would willingly if I might have my own will turn the truth of God into a lie set up and bow down to my own vain imaginations exalting and lifting up this above God Christ and the Scripture not regarding the knowledge of God but continually mock hate and scoffe at the Spirit undervaluing God and the Lord Jesus and if it were possible would bring him down into subjection under my will Rom. 11. from the 25. to the last Can you disprove me in what I say is this a lie that I know to be true by experience Now if this be such a truth as none can deny then what is it that hath subdued and changed my spirit I have nothing to rejoyce in but this It is Christ that is dead yea or rather is risen again who sitteth at the right hand of God and maketh intercession for us Rom. 8. Consider these truths and beleeve that it is truth because of those witnesses that will come in to justifie the certainty thereof The first truth is this The Crosse of Jesus Christ hath humbled renewed and brought down to the earth the stoutest and proudest loftiest spirit that ever hath been in this world them that have been forward for the devill them that have been resolute that would venter life and all for Antichrist even them God hath changed and of these that never men had any hope of hath God taken and made the greatest instruments of his glory Did ever any mans fins exceed the sins of Manasseh and was ever any man more forwarder in wasting and persecuting the Church of God then Paul was was he not a true and trustie servant to the Devill Gal. 1.13 14. Act. 9.1
Lord Jesus Rom. 8.26 Col. 1.20 Joh. 14.2 3. and 17.19 and 14.16 Heb. 9.24 the conclusion Jesus Christ ascended up to heaven that he might send the Spirit and when that had finished its work on earth that he might again descend at the last day for the salvation and damnation of the whole world in the appearance of the power and glory of his Father Hebr. 9.28 1 Pet. 3.18 Mat. 28.38 Act. 1.11 I know and do expect nothing from the hands of many but that many reproaches mockings and slanders shall continually fall upon me from them I desire not to speak out of malice or envie to any person whatsoever I appeal to him that knows all hearts The thing that I plead for is for the truth against the opinion of Antichrist CHAP. VII Mysticall Antichrist described and confuted in his sixth Errour proving that the Ordinances of God are absolutely usefull to all Christians whatsoever whilest they have a being in this world they being the worship and service of God commanded and observed both by Christ and his Apostles FIrst the Saints in their highest estate of strength and glory whilest they have had a being in this world have ever lived in the use of all Gods Ordinances I shall give you these Scriptures and these three instances to prove it First the Son of God himself made it his continuall practise to walk in the use of his Fathers ordinances I will name three of them The Ordinance of Preaching Baptisme and Prayer First our Saviour did walk in the use of the ordinances of Baptisme Matth. 3.17 Secondly he commanded his disciples both to Preach and practise it too as he had done before them Mark 16.16 which commandment they constantly obeyed Act. 2.38 So as that no persecution whatsoever could take them off from it Matth. 10.22 Act. 20.23 24. Secondly the ordinance of Preaching the Gospel was the act and work of our Lord Jesus from the wombe to the grave either in his own person or in the person of another Luke 1.15 Matth. 11.4 5. Isa 61.1 The ordinance of Baptisme is necessary and ought to be practised so it be in a Gospel way to a Gospel end by a Gospel Administratour Act. 8.31.38 39. 1 Cor. 1.14 But the ordinance of Preaching is of absolute necessitie and a work that God hath carried on in all ages to the converting and increasing of his Church and people Baptisme and other ordinances are subordinate to this this is the highest and greatest of all 1 Cor. 1.6 Jam. 5.20 Act. 13.2 Rom. 1.1 Others are questionable and disputable men know not hardly who is in the right whether for Infants or beleevers or for neither as they are instituted But concerning the other God hath raised up famous Instruments of his glory even of both parties by preaching the Gospel which none can deny 1 Cor. 1.17 St. Paul saith that the chiefest businesse which he had to do and for which principally he received a commission for was not to baptise but to preach the Gospel See Pauls exhortation to Timothy Epistle 1.4.13 Last of all the ordinance of Prayer was the continuall practise of our Saviour Joh. 17. and 11.41 42. and of all the Apostles too Act. 2.42 Now I appeal to all Saints whether the highest and sweetest communion that ever they have been made capable of in this world hath not been injoyed by and in the use of these two ordinances in the preaching of the Gospel and in spirituall Prayer and Meditation Again the ordinances of God is the worship and service of God Joh. 4.23 Act. 2.42.46 47. in and by which they have fellowship and communion with God Now if a man ought to live above the ordinances according to the expressions and continuall practises of those who are deified and immutable then a man ought to live in fellowship and communion with God without worshipping acknowledging or serving of him So then according to this darknesse and light are both in one by being one light is darknesse and darknesse is light that is sin is in grace and grace is sin the holinesse and purity of the most holy and blessed Spirit is the unholinesse blasphemy and abominable filthinesse of the devil and man and the abominable filthinesse of men and devils is the act of the holy Spirit of God yea it is the divine and immortall glory of this Spirit and the Lord Jesus O horrible blasphemy that ever any should presume to say that all the motions and actions of all spirits whatsoever are the motions and cut-goings of the blessed God This is a truth that the motions and actings of the Spirit is the divine and immortall glory of God in the spirits both of Saints and Angels Joh. 15.8 Secondly see the non-sence and contradiction of this if the life and spirit of man and all creatures be God in his essence then all creatures in all conditions whatsoever stand in need of nothing I prove it by this argument Wheresoever the essentiall power and glory of God is there is such a perfect fulnesse so that there can be nothing wanting 1 Joh. 16. Chap. 14 8. Psal 4. Act. 17.25 But the life and spirit of man and all creatures is God in his essentiall power and glory Ergo there can be no want of any thing in any or in all creatures Now all ordinances must needs be uselesse and to no purposes a man must preach and pray with the understanding or else he doth act like a fool Now the understanding of man is the soul of man and the foul or spirit of man is a purer understanding and this is one with truth and this truth is essentially God The result of all this is this that the soul of man is God Now if the essence of the soul be the understanding one with truth essentially God then man stands in need of the use of no ordinance he is now past learning or rather past grace he is not an Infant now he stands not in need of milk what need a man regard the beam that is in the Sun to what purpose should a man run after the streame who is the fountain Now if the understanding or spirit of man be essentially truth as God is then man hath all things and can do all things and neither preaching hearing nor praying can adde any thing to him that is perfect who hath all things and is in want of nothing Act. 17.25 Now if the spirit of man be God as they often affirm then he must absolutely without all controversie See the book intituled Theologa Germanica pag. 37. have the fulnesse of the Godhead with him but I think that none will openly say this nor answer to this and all that they have or can say in preaching private disputing or writing is nothing else but cunning Sophistery devillish Philosophie being nothing but a proud selfish vain imagination Last of all a man ought to live above the ordinances in many respects in the lawfull
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
cannot be changed into a lye but men with-hold it and mixe their own minde and reason with it so that whereas it was truth in the first it s now false in the last for a man to say that Jesus Christ is come in the flesh and to speake it to an Antichristian Familisticall end that he may by degrees allure and deceive and so by speaking one truth put of a hundred heresies now judge what truth this can be just as the Devill did to Christ Matt. 4. Who did seeme to ground all upon a principle of truth but to this end that hee might overthrow him in the worke of Redemption Againe you say that he that is it and knoweth it meaning God cannot speake it but if any desire to know it let him expect untill he be the thing now do but observe the contradictions that I draw forth from your owne principles if the spirit of man be God according to your many affirmations then what sense or Reason is there in this expression should God expect to be that which he is from Eternity but I le go another way to worke with you You seem to hold forth thus much by this expression first That there is a condition wherein man is and may be in which he is not God Secondly Hee not being God in this estate but having a desire to know God hee must expect untill he himself be that God that hee desires to know now it is manifested plainly that you say one thing now and another anon and doe not well know what to say for it being a confused Religion that you plead for I know no other way that you can have to plead for it but in a way of confusion It is impossible for you and altogether against all reason both humane and divine to goe about to maintaine order by that that is confused and out of order if you will but hearken to reason I have by the light thereof sufficiently proved and discovered the falshood and impossibility of maintaining that opinion that you plead for to be a truth and of God is it not impossible for any man though never so great and mighty in carnall wisdome and Phylosophicall understanding to maintain a truth by a meer lye to hold up a divine substance by a meer shadow Again If man be not God as in truth he is not not in these respects that we have spoken of then shall hee never bee God for it cannot stand with the nature of any thing in God to be and yet not to bee thou doest to the understanding of the weakest capacity plainly in all thy conclusions deny the very beeing of God for I reason much with you under the consideration of Atheisme if there be any God at all which you will not deny then is it not possible that ever he should bee such a being as you describe him to be you acknowledge nothing perfectly neither God man nor devill but with a compounded mixture of all together deny Scripture both with heart and tongue and yet seemingly for feare to allure for profit fashion and custome draw all things from the Word and would make that a cloak for all your heresie corruption and outward filthinesse and because the trueth of God can never be turned into a lye God in his infinite and glorious being overcome by the devillish oppositions powers and blasphemies of the devill and antichrist who would faine drive all to this to cause men to wonder at them follow them and acknowledge no other God Christ and Scripture than themselves and those words that doe proceed out of their mouthes Now because the truth doth vindicate it selfe from all such devillish interpretations by inabling the Saints of the most high God to goe forth in the power of the spirit and to put to silence These seeming Angelicall subtle beasts that would by their inchantments draw the whole world a wandering after them therefore they blaspheme These are such as speak evill of those things which they know not they would that all men should know that none knows God but they and under this notion of their knowledge of God they cease not continually to breathe our evills and blasphemies against him whom in truth they never saw and whatsoever they know by nature as beasts which are without such a light of Reason now in all those things which formerly they have known by the light of grace and all things that they now know by the light of Reason in all these for want of a true and powerfull principle of grace to overcome and master their own proud self-conceited imaginations of God and of all things I say that in all this they are most abominably corrupted and defiled confused and so confounded that their own words will and are already come in as sufficient witnesses to judge and condemne them Jude 10.12 13. Then is the love of a Christian made manifest when he doth feast his brethren with all those sweet and glorious things that he hath received from God but these men are clouds in such feasts of charity who with one high elevated word or expression of God will according to their power turn all joy into sorrow and all light into such a mysticall darknesse that though it be so yet knowing men shall be so deceived that they shall take it to be the highest light and glory of all these are they that feast with you without all feare feeding themselves for when wee aske them why they are so merry and joviall they will answer that none have such a right to all things as they have and whatsoever they doe they doe it without feare either to God or men there being no account to be given to God they themselves being God for one while they say that the spirit and life of all men are God at another time they will say that if any desire to know God let him expect and so indeed hee may expect long enough before he be what they themselves say they are These men doe preach and pray feast laugh and talk without feare of hell sin death or damnation for there is nothing that shall remain to eternity but the God-head that is in all creatures they doe feed themselves in two respects First They feed their bellies Secondly they feed their fancies too and they have many mens persons in admiration because of these two advantages Againe In pag. 52. line 6. Hee saith That perfect God and perfect man are one how can this bed why thus Man cannot be perfect unlesse he be God and God is not perfect without man so that perfect God and perfect man are one perfect God what sense is there in all this and what other conclusion can be drawn from these words for saith he when man doth yeeld and give place to God that then God himself there is man and doe and leave undone whatsoever hee will Wherein observe that God cannot be man untill man give place to God
thereof when you speak saith our Saviour to his Disciples it is not you that speak but the spirit of your Father that speaketh in you The person of the Lord Christ is the Authour of all Truth and if so then receive this if it bee a truth not for my sake but for your Saviours sake My second Request is this assist mee I pray you against this spirit who would rejoyce in the totall overthrow and confusion of us all Hee that heareth you saith our Saviour to his Disciples heareth mee and hee that heareth mee heareth him that sent mee hee that is an enemy to Christ cannot bee a friend to any of his Members venture life and all for Christ and whatsoever we part with let us never either for fear or favour let goe a particular crucified Jesus of our selves wee can doe nothing but through Christ we can doe all things 2 Cor. 3.5 FINIS The Contents CHAP. I. WHat Christ is unto and in the heart of a Christian The Doctrines and Arguments of the Familists doe prove great troubles and trialls to many Christian p. 1 Jesus Christ will be a Christians guide in the greatest trouble that can befall him p. 2 The Familists are very confident that by the knowledge of Astrologie and the strength of Reason they shall be able to conqueour over the whole World as Goliah made account to conquour over David p. 2. 3 Iesus Christ by guiding a Christian will so comfort him as that though all the Antichristian Familisticall floodgates thorowout the world be let out upon him yet they shall never drowne and destroy that faith and confidence which they have in a particular crucified Iesus p. 3. 4 Iesus Christ will be a Christians companion also although his way may be darkened by Reason of that Familisticall Jesuiticall cloud of darkenesse which may over shadow the face of the whole earth p. 4. 5 CHAP. II. There be seven Antichristian doctrines which are described and confuted in order the first is laid downe in this second Chapter which is this that there is but one spirit or life in all creatures both in Heaven Earth and Hell and that life which is one and the same in all creatures is absolutely and Essentially God p. 6 This Doctrine is proved to be a greevious blasphemous lye by nine Arguments there is no Scripture or Reason either Divine or humane that can be brought in for to justifie the truth thereof p. 7. to the 13 CHAP. III. The second error which they hold that goe by the name of Familists is this that all things whatsoever are the act of God that all creatures Angels and Men are at all times in all workes acted and ruled by the spirit of God p. 13. The truth is laid downe and acknowledged which is this that God is the supreame ordainer and mannager of all things the power is Gods the impudency is the creatures p. 13. 14. and 22 That God is not the actor of all things is proved both by Scripture and Reason but that many workes are acted by men and Devills which cannot be attributed to God but by speaking as high blasphemy as any heart can imagine or tongue expresse p. 15. A description of sinne p. 17. 18. 19. 20 CHAP. IIII. The third error is this that nothing shall remaine to Eternity but shall perish and come to nothing but the Deity that is now the life of all creatures p. 24 That the world shall not continue to Eternity is proved to be a truth by the Scriptures that is not in the same manner of subsisting as it is now that it shall perish and come to nothing and all creatures together with it is disproved for there shall be a new world for the Saints and a time of judgement for those that have not obeyed the Gospell p. 24. 25. 26 CHAP. V. The fourth error is that the Bible is a meere shadow a false History a confused lying Allegorie being of no more Authority than any other booke or the Apocrypha p. 26 The Scriptures are vindicated and proved to be the Word of God by ten Arguments from p. 26. to the 37 CHAP. VI. Which proves the comming Death Resurrection Ascention and Intercesion of our Lord Jesus which is absolutely denyed by all the Principle Doctrines and writings of the Familists p. 37. to the 49 CHAP. VII The Sixth Error is this that all Ordinances are but meat for babes that a man should live above them without the use of them p. 49 CHAP. VIII The Seventh Error is this that perfection in the highest degree both of grace and glorie is to be injoyed in this life before the dissolution of this forme or death of the body p. 53 The Error is divided into two branches the first part of it is in this Chapter overthrowne by ten Arguments proved by Scripture to be a damnable lye being no other but a Jesuiticall imagination p. 53. 54. 55. 56 CHAP. IX The second Branch of this errour is handled in this Chapter which is this that all the Attributes of God proper to his Divine Majesty are described in our mertall flesh p. 57 Wherein these two questions are propounded First what are the glorious Attributes of God Answered by discovering nine of them 1. The Power of God p. 57. to the 65 2. The Wisdome of God p. 65 3. The Mercy of God p. 66 4. The Justice of God ibid. 5. The Presence of God from p. 66. to 70 6. The Providence of God p. 71 7. The Immutability of God p. 72 8. The truth and Faithfulnesse of God ibid. 9. Gods Eternity p. 73 74 The second is what is the Mortall flesh of man Answered by five particulars p. 75 Something concerning the Passion of Christ p. 76 CHAP. X. A Description of God according to the writings and Doctrines of the Familists p. 76 CHAP. XI Antichrist in his Athiesticall discription of God discribed and confuted by a discription of God as he hath discovered himselfe in his word p. 79 In this Chapter these foure things are treated on 1. What God is in himself p. 80. to the 92 2. What hee is in Christ p. 90 3. What hee is in a Christian p. 92. to the 95 4. What hee is in all creatures p. 81. to the 95 Three things concerning the Trinity 1. The union distinction of natures in one person 92 2. The union and distinction of two persons in one nature p. 94 95 3. The order of these three persons thus distinguished p. 91 That Christ and a Christian are both one by union yet not without distinction both of persons and natures p. 81 The difference between Christ and a Christian in this glorious union is handled in these particulars 1. Difference concerning the Person of Christ 2. Difference concerning the Offices of Christ p. 93 3. Difference concerning Christ in his Essence p. 94 CHAP. XII A Description of the Devill as God hath discovered him in his Word and by Reason proving him to be and to be such a one as he is discovered to be p. 95. to the 106 CHAP. XIII A Description of the spirit of man in two respects First What it is p. 106. to the 114 Secondly What it is not CHAP. XIV The sin against the holy Spirit described wherein there is one objection nominated and Answered p. 115 to the 119 CHAP. XV. An Exhortation to all Christians whether private or publique p. 119 CHAP. XVI A Petition presented to the Familists with a farther confutation of their erroneous Doctrins 120. to the end A Postscript FINISs