THE DESCRIPTION AND CONFUTATION OF MYSTICAL ANTICHRIST, the FAMILISTS; OR, An Information drawn up and published for the Confirmation and comfort of the Faithful, against many Antichristian Familisticall Doctrines which are frequently Preached and Printed in England: particularly in those dangerous Books called Theologia Germanica, the Bright Star, Divinity and Philosophy dissected.  
Written by Benjamin Bourne.  2 THES. 2.7, 8, 9 
For the mystery of iniquity doth already work; only he who now withholdeth shall let, until he be taken out of the way, and then shall that wicked man be revealed, whom the Lord shall consume with the Spirit of his mouth, and shall abolish him with the brightness of his coming, even him whose coming is after the effectual working of Satan, with all power, signs, and lying wonders.  
Published according to Order.  
LONDON, Printed by Matthew Symons for B. B. and are to be sold at the Sign of the Angel in Cornhill. 1646.   

To all the Elect of God Inhabiting within the borders of England, particularly to them that have now a being in London, grace, mercy, and peace be multiplied from God the Father through our Lord JESUS CHRIST.  
BEloved in the Lord, I have dedicated this Book, not to any one City or place, but to all places in this Land whatsoever, where any of God's people are inhabiting, and this I have done for these reasons: First, because I have many that are near and dear to me dwelling in many parts of this Kingdom. Secondly, because the matter is general, and doth concern all those in general, that have any relation to the Lord Jesus. Thirdly, because Antichrist is a large beast, yet is like to be larger, having many of his brood sitting under his wing, in all parts of the world, deceiving and being deceived, by reason of those delusions, which God hath for his own glory sent unto them, 2 Thes. 2.11. I have many weighty considerable scriptures & grounds from thence, to do what I have undertaken. Fi●st God hath bestowed all upon me, and revealed all to me, for 
a 1 Cor. 12.7. Chap. 13.1. Rom. 12.10, 11. 1 Thes. 2.8.  this one main end: that I might be an Instrument of help and comfort to my brethren, before Israel can come to have a quiet possession of Canaan. 
Deut. Judg.  Many Nations of enemies must be subdued, and never was there more opposition in Zions way then there is now: the devil hath a mighty Kingdom, Antichrist a mighty Nation, besides many other enemies that we must encounter with, and therefore there is good reason that we should help and assist one another. Suppose a man with many friends be travelling of a journey, and at a distance from them be opposed by an enemy, will not the rest be ready to manifest their love and courage in assisting him, have they not a sufficient call thereunto? now the Saints are a travelling together towards heaven, they do meet with many enemies that do lie in wait to deceive, Ephes. 4.14. If ever any had a call to bring in their assistance to Zion, if ever any had a fit time and opportunity to do good, surely now they have, O therefore let us arise as one man, as one body, as one Army, to wrestle with this enemy, the devil is already come with his millions, the world with her thousands, Antichrist with his ten thousands, I think its time to rise to help and strengthen the body of Zion against these soul-destroying doctrines, these spiritual plots and conspiracies, those who aim not at a single person, but at the whole state of the Church, to rob them, if it were possible, of salvation and comfort, Mat. 24.24. by cunning sophistries, seeming Angelical doctrines, such as can deliver their minds so, that every expression shall be a mystery, a strange paradox, unheard of maxims, words that are neither according to the scriptures, nor according to the terms of Schools, or those words which in our own language are commonly spoken amongst us; they are just like to the devil, transforming himself into Angel's likeness, and would have all men to look upon him, according to that appearance, although in truth, he in all shapes and forms, cannot cease from being a devil, therefore if we have any love in our hearts towards God, towards all men, now is the time to manifest and express it, against such hell borne new found doctrines, such as are like to some sorts of sea monsters, that are so seldom seen, that the sight or appearance of them, becomes a wonder to all that shall behold them: the devil works cunningly by these doctors, by reason of their fewness and scarceness, starting up once in an age; this sect was in the Apostles time, and it is of such a nature, that no man can be of it, especially teachers and ringleaders of them, but such as are full of knowledge, men that have amongst the Saints, and in Churches been famous for preaching of Christ, these prime Agents for Antichrist: Here is their sheep's clothing to be seen, their voluntary humility, their excellent knowledge, their high and eloquent wisdom, 
b See Theologia, pag. 2. l. 1.  that they can sum up all Religions, all creatures, all spirits, and all things whatsoever in one, and one in all. The second ground is this, that I may by that which the Lord hath bestowed upon me, be an Instrument of glory to his Name, not by increasing, but by 
c 1 Cor. 12.7.  manifesting and revealing to men, what he hath discovered to me. Lastly, that I might stop the mouth of Antichrist, who saith, that none are able to stand before them, or answer them in writing, disputing or reasoning 
d Rom. 7.18.  of myself: I can do nothing, but 
e Gal. 2.20.  through Christ I can do all things, which is one cause, why their matter doth take such deep effect, in the hearts of many, yet in no more, than God hath ordained, either to a present or eternal fall. I have presented this present to thee, whosoever thou art that hast any communion with God, in our Lord Jesus, by Election, Redemption, Creation, and Conversion, I pray you accept of it, as one mite cast into the whole treasury.  
Thy Friend in the Spirit, BENIAMINE BOURNI.   

To the Reader.  
I Shall in the Treatise following, as plainly as I am able lay open to the view of all men, not at the second hand, but by experience, having often heard them both preach and dispute, what that is which commonly goes by the name of Familisme, what I shall say concerning it, or them that uphold it, is not out of malice to them, or any person whatsoever, neither shall I speak at random, charging them with that which they hold not, but what I shall say, I shall speak positively and certainly. Had I not enough to say, I should never set pen to paper: or were it a low slight inferior heresy, I should not in this public way, in the least measure have to do with it, all the favour that I crave at thy hands, is this: Take these three directions or rules in reading, first, 
a 〈…〉  Philip's 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 try all things in the spirit: the last, is this, Make trial of all things, and judge according to thy 
d 〈…〉  understanding, but do it in love, read not, nor esteem not of this that I have presented to thy view, in respect to its novelty. New things do much delight the fantasies of this age; we are too apt to look upon the things of God, with such an eye, as we do upon the things of men, love new fashions, we should not love things in reference to their newness, but to their goodness. My desire is to spend, and be spent, in discovering truth and falsehood, for Zions sake, and for their sakes, whose return 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 Book may come into many of your hands, whose spirits are wrapped up in darkness by delusion, you that think, 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, than you have been, I mean a crucified Jesus, by preaching, disputing, praying, and suffering, but now 'tis otherwise. Give me leave to speak according to men, Were you not once as real for Christ, as you are now for Antichrist? yea I will be one witness, 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 God's 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 dear loved, and embraced? how often have you in your plead for Christ, disputed against Antichrist, and prophesied that such a one must needs be, whereof now you yourselves are members? can you deny this? I pray you in love consider, if you be elected, without laughing at Christ in the face to scorn. But one word or two, that from him I have to say to you, and that is this, How dear and exceedingly doth Christ love you, even now, whilst you are a denying his truth, and blaspheming his name? Are you able to express or declare it? he is unchangeable. Again, consider, how much he bathe done for you from all eternity: by 
e 〈…〉 .17 ●1.  doing of which, he will abide with you, and in you to all eternity, and will work all delusions, corruptions, temptations, Apostatising, and weaknesses, for your everlasting joy and welfare. Go on, and continue in your mischievous way of iniquity and darkness, but no further, nor longer, than what is according to God's eternal purposes and determinations.   

THE DESCRIPTION And Confutation of mystical ANTICHRIST the Familists, Who in a mystery, as God, fitteth in the Temple of God, showing 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 God's people, I appeal to their several 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 goodness 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 man's face in a dark night, and it will cause a sudden astonishment to cease upon him: these Antichristian darts, in private meditations are many times cast in the face of a Saint, which doth prove worse than 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 darkness. 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 cross ways, so that he knows not which to turn to, he must needs be but in a poor condition, except he have a person with him to direct him, that knows all ways, 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 enjoy 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 ways before him, he must needs hang down his head like a bulrush, until he meet with the Spirit of the Lord Jesus, that knows all ways 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 than Jesus Christ is; he knows all mysteries and secrets, all the close chelled ways of Antichrist, with all the multitudes and numberless numbers of them, although they lie never so secretly in the bowels of darkness 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 ●1.  Secondly, Jesus Christ is above all things, Col. 2.9. Joh. 3. 31. Lastly, Jesus Christ is the principal 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, than 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 thyself thou shalt as certainly conquer, Ro●. 8.37. as ever David did; Antichrist cannot well be more sures of victory than 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 external things thereof, is thy only comfort; in a bright or Antichristian shape he saith, that religion must needs be thy only comfort, he hath presented many Religions to thee, but to thy spirit being made spiritual, none of them will please thee; this is the last, the greatest and brightest Religion that he hath to show 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 withal: if thou knowest him, or art able to hold fast thy comfort the Lord Jesus, thou hast quite disheartened him, and foiled him for ever; God will manifest himself unto thee, and in that sight will show thee all things. Joh. 12.45, 46. and 17.24. Chap. 14.21. He will show thee what the devil is in all forms, he will acquaint thee with his appearance in darkness, then when he leaves off that shape, and transforms himself seemingly in to a glorious Angel's likeness; the Lord will show thee that it is the same devil, though in another appearance, he will manifest him to thee, as he cunningly under this notiond wells in Antichrist, and as he secretly lodges in thy own spirit: consider of the love of God to thee, in respect of these real 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 greatness, in its goodness. First, consider of God's love in reference to its greatness, the personal glory of the Lord Jesus, is the exceeding greatness of God's love. The second thing is, that the person or glory of Christ, is the exceeding goodness of God's love, the infinite and unspeakable glory of Christ is, his heavenly being in the blessed Trinity: where can you see a greater manifestation of God's greatness, 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 God's love in the goodness thereof, then by seeing that Jesus in whom the fullness of God dwelleth, Col. 1.17. and 2.4. this is a Christians revival 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 wouldst 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 wilderness, and they should see so many wild 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 wilderness 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 ways 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, low, and miserable would his condition be! it would go worse with him if he were left and stripped 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 enjoyed communion with God in the Spirit; and now to be left, and forsaken is worse, and more dreadful to him, then to them who never had a true fight and enjoyment of Christ at all. Suppose a King's Son that is born to be an heir to Crowns and Kingdoms, should come to be a beggar, beggary 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, entitled, Theologa Germanica, p. 52. l. 6. See the Bright Star, That there is nothing in the creature but is the Creator. pa. 77.  than 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 all 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 goodness, 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 royal, like an Ambassador, whose business is most of all with the King: So 'tis with a Christian, all his work and spiritual employment in this world from the womb to the grave, is with Jesus Christ. I say again, 'tis with a particular crucified Jesus; take him out of his Saviour's 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 mind, when he is not in communion with Christ.  
Now to come a little closer to the matter, which by way of confutation I desire to inform you of, which are as so many spears thrust thorough 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 errors, laying them open and naked to thy view.  
Secondly, lay down the truth, by which I desire to proceed against them. 'tis 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 several mysterious Doctrines.   

CHAP. II. Antichrist described, and confuted in his first Error, 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 fl●sh.  
I Shall lay open this Error to you thus: there is but one Spirit in the world, that is, there is but one spirit or life, internal 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 neutral 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 sense concerning the essence or being of God, is blasphemy. 'tis treason for any man but the King, to say that he is the King; 'tis treason, rebellion, and blasphemy against God, for any man to say, that that which is created and finite, is the Infinite and Essential Godhead. I shall prove that to be an undeniable truth which I have to say to you concerning this first Error, both by Scripture and Reasons, making it clearly manifest, that there are more spirits in the world than one, and that the life and being of man and all creatures is not the life and being of God. 1 Joh. 4.1. Dear beloved, believe 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 spiritual 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, Dear beleved, the exhortation lies in these words, Believe 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 than one: And it lies in these words, spirits and prophets, speaking in the plural number. Then there is another employed, 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 real 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 womb 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 universal Christ, as Antichrist calls him, that is, the flesh and blood of the whole world, to which this Scripture with many others is applied, 1 Tim. 3. last: Without controversy great is the mystery of godliness, 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 Star, That it is chief 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 ourselves, 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 eternal; and this good, God, or life eternal, 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 dependence upon another, like a golden chain, break one link, and you break all; deny one truth, and you deny all. Compare one spiritual truth with another, and that is the only way by the Spirit, to find out the spirituality of all truth. These Scriptures that I am now treating or speaking of, are sufficient witnesses to justify 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 believer.  
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 yourselves, or to any person in this world; if any will deny a particular crucified Jesus, he must race and blot out all these with many other Scriptures, concerning this: Isa. 7.14. Dan. 7.14.27. Micha 4.7. Isa. 30.18. the 41.8. the 54.5. Jer. 31.3.20. Gen. 17.19. Psal. 132.11. Luke 1. last. Matth. 28.5, 6. Joh. 20.19.25.29. 1 Cor. 15.3, 4, 5, 6, 7, 8. Isa. 53.5. 1 Pet. 2.24. Act. p. 4. Matth. 8.17. Jona. 2.1. Matth. 11. from the first to the 6. Isa. 61.1. Matth. 3.3. the whole Chapter. Isa. 40.3. The Lord is pleased to lay this truth upon a sure foundation, in all which he doth confirm his word and promise; and also discovereth his love and glory for the comfort and salvation of the world, the Godhead united the humanity to the second person in the Trinity, the Lord Jesus, and now in that nature he is Emanuel, God with us: Isa. 7.14. for he in no sort took on him the nature of Angels, but he took upon him the seed of Abraham: Hebr. 2.16. This is a real truth, all the Antichrists in the world cannot nullify or make it of none effect, that Jesus Christ is a particular man, in which nature he suffered, and in which he is also glorified. Phil. 2.6, 7, 8, 9, 10, 11. Heb. 5.7, 8. And the Apostle saith, that there is but one Mediator between God and man, which is the man Christ Jesus. The Reasons or Arguments are of two sorts: the first sort is to prove, that there are more spirits in the world than one. Secondly, that the life and being of God, is not every thing, and that every thing is not the life, essence, and being of God. The other sort of Reasons is to prove, that Jesus Christ is come in the flesh. Secondly, that this Jesus, is a particular Saviour, such a one as had, and still hath a particular soul and body, that was created in the womb of the Virgin, for the falling and rising of many in Israel. Now the first Argument for the confutation of this first error, viz. that the life of man and all creatures is God, which is one Spirit, besides whom there is no other, is this.  
First, whatsoever is the Godhead or essence, the name of that is uncommunicable, thy name alone is Jehovah, saith the Prophet, Psal. 83.18. I am that I am, all in all, Exod. 3.14. 1 Cor. 15. But the name of man in reference to his Spirit is not uncommunicable, therefore the life of man or all creatures is not God. I will speak a little of the Name of God under this threefold consideration. First, the Name of God is such an infinite glory, that it cannot be attributed, or communicated to any creature either in heaven or earth, an Angel is not Jehovah, the spirit of a man is not the Name of God; Jesus Christ in reference to his conception and creation, is not this God, or Name Jehovah. Secondly, the Name of God is I am that I am, all in all, but no creature is I am: The word signifies, all that God is in himself, in his attributes, in all creatures, it discovers his eternity, immutability, blessedness, and perfection. Thirdly, the Name of God is All in all, all in all things, all before all things, all above all things, all besides all things: but I will speak more of this anon, for the present I desire to proceed.  
The second is this, whatsoever is the Godhead or essence is also the blessed Trinity; for the Godhead is the Father, Son, and holy Ghost, and the Father, Son, and holy Ghost is one and the same God. 1 Joh. 5.7. Joh. 14.9, 10, 11. But the life and spirit of man and all creatures is not the blessed Trinity. Ergo, the life of all creatures is not God. The major Proposition is clear, the assumption also is undeniable. Yet I shall open and enlarge this Argument, by these three particulars. The Godhead is the Father, God is a Father in three respects. First, he is the Father of Christ, Ephes. 1.3. 1 Pet. 1.3. Secondly, God is the Father of a Christian. 1 Cor. 1.3. Chap. 10.17. Thirdly, God is a Father to all creatures both in heaven and earth. 1 Cor. 8.6. Ephes. 3.15. The spirit of man is not the Father of Christ, of a Christian, and of all creatures: therefore not God. 'tis true, many men care not what they say, although never so blasphemous, and will stand to avouch whatsoever they think or apprehend, to be truth, and of God, though never so false. And why, but because they conceive it to be so, and therefore it cannot be otherwise. It is not men's right apprehensions of truth that gives being to it, but it doth give being to all things.  
Secondly, the Godhead is the Son also, yet so as that he is the Father too: this is that very God, and that eternal life, 1 Joh. 5.20. there is no other God, or eternal life. Besides the Godhead of our blessed Saviour the person of Christ was begotten, but the Godhead of our Lord Jesus is not only the Word begotten, but the Father begetting, and the blessed Spirit which in its person proceeds from the Father and the Son. Thirdly, the holy Spirit in its Godhead, is, not only the third person in the Trinity, but every person, Joh. 4.24. The three persons in the Trinity, are all one God, which is a Spirit; the spirit of man, in man is not the person, nor Godhead, neither of the Spirit, or our Lord Jesus.  
The third Argument is this: God is immutable, eternal, alsufficient, and infinite: but the spirit and life of man and all creatures is not so, therefore is it not God. First, the spirit of man is not immutable or unchangeable, he is not always of one mind, desiring, embracing, loving, and exalting of one thing, but is flexible, to day for one thing, to morrow for another; now for Christ, and anon for Antichrist. Can any man deny this which we know to be true by our daily experiences. Secondly, no man is eternal, not so eternal as God is; he is the Father of eternity, Isa. without beginning, without end: Revel. the beginning and end of all things. Thirdly, no man is alsufficient for himself, for any weighty spiritual employment, nor for any friend or creature to save or destroy, to help him in a trouble or out of trouble; many things, yea all things without the strength and assistance of God is impossible to him; to God all things are possible. Lastly, no man is infinite in power or wisdom, glory or mercy; man, instead of being infinite, is impotent, impudent.  
Fourthly, whatsoever is God, hath infinite and eternal communion with God: but the life and Spirit of man, and all creatures is not infinite, and eternal in their communion with God; therefore the life and spirit of all creatures is not God  
Fifthly, whatsoever is the essence or Godhead, is also the whole discovery and manifestation of the mind of God in Jesus Christ, for God is his own discoverer: but the spirit of man is not able to reveal the whole mind of God in Jesus Christ concerning all things. Ergo, the life of man is not God.  
Sixthly, whatsoever is God is without measure, partakers of the divine hature of God, for it is the Nature itself: but all creatures without measure are not partakers of the Divine nature of God. Ergo, all the creatures are not God.  
Now to prove the other truth concerning Jesus Christ, in respect of his coming in the flesh, it shall be when I shall come to handle such matter, as that I shall have an opportunity to take it in in order. Therefore I desire to go on in the prosecution of what is in hand, it being a truth of a high concernment, that we are all bound and engaged 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 real 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. J●b. 17.3. Chap. 14.7.17. The knowledge of God is that that makes us to embrace 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 poor child, although it were worth many thousands, yet he would not look upon it or esteem of it any more than an ordinary 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 evil 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 governor 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 itself, neither is it the Creator, preserver, and governor 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 counsel 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 error is not only against the Scriptures, but also against all Reason both Divine and Humane; pull down this pillar, and the foundation of this mystery 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 Error. 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 error explicated and confuted.  
I Have included this in the general, 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'll set down the contrary Antichristian falsehood: I entreat 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 subtler Antichrist within me: The truth is this.  
First, God is the supreme, chief, and only 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 God's eternal will, counsel, 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 wind 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 man's 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, than 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 'tis good and absolutely necessary, and must needs be in the world; Of him, to him, and thorough him are all things, Rom: 11.36. that is, in reference to his eternal purpose, counsel, and determination. The devil as a devil is not of God; sin in reference to itself 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 murderer 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 itself, as it is the will of man and the devil: but sin in respect of God's 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 leads into tentation, let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man: Jam. 1.13. Dow not know by experience, that we are enticed and tempted to sin, by that secret lust and concupiscence which is in our own hearts, to commit all those sins against God, which continually we do delight in, this is not the act of God, but the act of the devil, and of our own spirits, the spirit that is within us lusteth to envy, and by nature we do that, that we have seen and learned of our father the devil, continually delighting in the lust of the flesh, in the lust of the eye, and in the pride of life; being inclined to all filthiness both in flesh and in spirit: Rom. 7.18. to Atheism, The fool hath said in his heart, that there is no God: God is not in all his thoughts; or all his thoughts are, that there is no God. The spirit of this man cannot be God, neither is the motion of his spirit the act of God.  
Are we not often tempted to Idolatry, many times apprehending God to be that which he is not, 1 Joh. 5. last. God doth not lead a man in to this: Is there not many men that worship the creatures more than the Creator? Rom. 1.25. Is there not many that set up Images which are the works of men's hands, and bow down to that, Dan. 3. Act 17.23. this is not the act of God.  
There be divers sorts of temptations, some that are good for men, and others that are hurtful and destructive. It is said, that God leads in to temptation, because he hath ordained it, and created him that is the principal Agent in it, for this one end, that the Saints might be led into it for their everlasting joy and peace: Jam: 2.1. My brethren count it exceeding joy when ye fall into divers temptations: the devil is the principal Agent in some temptations, not in all, and not in any but in a way of subordination unto God; that, that the devil aims at in all his temptations, is not according to the will of God, yet all that he doth is ordained: there is a great difference betwixt ordaining a thing in rererence to its being, and the acting of the same thing when it hath a being.  
The sins of the world are not committed by the Spirit of God, for than it would be unclean and unholy. Judge what a great blasphemy this is, for a man to lie, swear by God, to say, God dam, refuse and destroy me; and then to say, that all things is the act of God. God hath made a promise, that whosoever sinneth against the holy Ghost, he shall never be forgiven; because that men said that of Christ, that many speak now, viz. that he had an unclean spirit: God cannot lie, nor deny himself. Tit. 1.2. 1 Joh. 2.27.  
Now why should the Saints rejoice when they fall into temptation, should they rejoice when they fall into sin, when they do break God's Commandments, than they should rejoice in that; that is their greatest grief and bondage, which makes them cry out, O wretched man that I am: Rom. 7.24. Again, secondly, if men should rejoice in sin, than they rejoice in that which Christ by his death hath freed them from; this is a contradiction, and cannot stand: a Christian is ashamed of nothing but sin. Gal. 5.16. Rom. 13.14. Thirdly, if sin bring joy to them that are in union with Christ, then with all speed let all sins be committed, and let all kind of filthiness be the continual practice of a Christian, for he is to do whatsoever lies in his power for the furtherance of his joy.  
Therefore it cannot be so as those do say, who cavil against the truth purposely to blot out the truth, and to make it appear unto all men, that it is nothing else but a lie and a shadow, and is no real substance of divine truth as we call it, but is a mere bauble.  
I will sum up all temptations in these three, temptations by sinning, by wounded conscience, by all losses and persecutions. Now let us in a word inquire what sin is, whether it be a positive created substance, or a thing that is privative only. Answer. Sin is nothing else but an evil work which is not conformable to the Law of God. We must know that sin is not the real substance, or being of any created thing whatsoever, neither of the devil, nor men; sin hath its privative dwelling in the heart, but it is not the heart; it is not the created power of the devil, yet it is in the devil. Now that that makes the devil to be a devil, and to be so denominated, and man like unto him, is nothing else but a want of power; for this they want, and that is their misery, that is, they want power to obey the command of God, which is to believe in Jesus Christ, and to love one another. 1 Joh. 3.23, 24. The devil hath the same power still, that he had before his fall, but not the same degree; sin is not the nature of the devil, for than it may be proved, that God created sin, and is the Author thereof; but sin is the corruption that is in the nature of the devil, and that is the reason why he is so, and is called so; for his name signifies not his substance or nature, for that is of God, it came from God, and was created, and then it was good as all things were when they were created. Compare Gen. 1.31. with the 2.3. but it signifies the work or action that he did, and that lamentable estate or condition which he is fallen into, by reason of that work of wickedness and folly which he acted. Job 4.18. First, the devil was one of those Angels that God created. Secondly, the devil was one of those Angels that God charged with folly; both these are expressed and employed in this Scripture: the name devil signifies that, by which his glorious nature was corrupted, and that condition of corruption and misery, into which he is fallen; so that he cannot be no other than what he is, nor possibly do any other work then what he doth. The word Devil is not sin, for God himself in the proceed of his righteous Justice gave him such a name, as was according to his corrupted, fallen, condemned nature: sin altered the nature of the devil, not in being, but in his manner of being; he was a good Angel, and in happiness and glory, before he had sinned: but now he is an unhappy evil being, he is still the same substance that he was, but he hath not the same manner of subsisting, he is the same power that he was, but he hath not the same power that he had. Now I shall give you a further description of sin by these considerations. First, sin is contrary to the Attributes of God, I shall speak but of some of them: first, sin is contrary to the wisdom of God, the inventions of men is the wisdom of the world; The wisdom of this world is foolishness with God: 1 Cor. 1. The wisdom of God is pure, peaceable, gentle, and easy to be entreated: But sin, which is the wisdom of the world, is carnal, sensual, earthly and devilish. The wisdom of God is that by which God himself knows how and in what way man might be redeemed, justified, and glorified; but sin brings death, shame, and everlasting ruin and destruction to men. Rom. 7. Chapt. 2 and Chapt. 3. Jam. 3.1.16, 17. so along; where the Apostle shows what misery and eternal bondage sin hath brought upon the whole world; and how Christ by his death hath freed men from this eternal thraldom.  
Secondly, sin is contrary to the power of God, the spirit doth make weak, poor, dying men, strong in the Lord, and in the power of his might: But sin is the cause why men are weak, and miserably poor, and it makes them to be in a continual dying, heartless condition. The power of God is that that changes the heart, and makes a person conformable to the Image of Christ, translating him in to his kingdom. But sin makes a man conformable to itself, and so translates the whole world into the kingdom of the devil. Ephes. 2.1.10, 11, 12, 13. Heb 9.14. Luke 1.14. Ephes. 6.10. Rom. 5.  
Thirdly, sin is contrary to the mercy of God; the mercy of God is sweet, and lovely: but sin is filthy and abominable; God is love. 1 joh. 4.16. But sin is hatred, and is at enmity with God, it cannot be subject to his Law, Rom. 8. Christ died to reconcile the persons of men; but he never died to reconcile the sins of men. The sins of a Saint are as contrary to the mercy of God, as the sins of a reprobate are.  
Fourthly, sin is contrary to the providence of God, that doth feed and nourish all creatures. Psal. 104. But sin is that that brings a universal famine upon the whole world. The power of God bears up all things, Hebr. 1. and the providence of God is that that orders all: but sin is a universal faintness, that distempers the world, and causeth all things to be out of order.  
Fiftly, sin is contrary to the Justice of God, in itself, and in all the righteous proceed of it, it is just, holy, pure, and heavenly: but sin is unjust, impure, and unholy. But I leave these to your meditations. Secondly, sin is contrary to the Name of God. Thirdly, sin is contrary to the nature of God, as it is in all Saints, and in all Angels too. Fourthly, sin is contrary to the being of God; God is a Spirit, and a spiritual substance: but sin is a mere vanity, and a spiritual wickedness.  
Last of all, sin is contrary to all the works of God; I'll name three of them; the work of Creation, Redemption, and Regeneration. First, sin is contrary to the work of God in the Creation; when God made all things, they were very good and beautiful: Gen. 1. but sin causeth all creatures to lose that goodness, beauty, and joy, that then all creatures had; and fills all full of sorrow, and evil, and makes all to be subject to vanity. Gen. 3. Rom. 8. Every creature suffers by the sin of man, it causeth all creatures to groan and travail in pain, waiting for deliverance. But than secondly, sin is contrary to the work of God in our Redemption. By reason of sin we are heirs of hell, children of wrath, and of the devil; torment eternal, torment unexpressable is the punishment due for sin; But Christ hath delivered us, he became sin for us, he took upon him the curse that was due to us, he satisfied his Father's Justice, and made us who by nature were heirs of hell, and children of wrath, to be the children of God, and annexed coheirs, together with himself of an immutable, immortal, incomprehensible glory. In the work of Redemption consider, first, that sin is contrary to the coming of Christ. Secondly, sin is contrary to the life of Christ. Thirdly, sin is contrary to the death of Christ. Fourthly, sin is contrary to the Resurrection. And lastly, to the intercession of our Lord and Saviour.  
The last work that sin is contrary to, is, our Regeneration. First, sin is contrary to the Spirit. Secondly, it is contrary to the work of grace wrought in us by this Spirit; sin is contrary to all the graces and glorious virtues of the Spirit. First, sin is contrary to the faith of a Christian: secondly, to the hope of a Christian: thirdly, it is contrary to the love that a Christian hath to God: fourthly, sin is contrary to the grace of self-deny all: fifthly, contrary to the grace of Repentance in all the parts of it: last of all, sin is contrary to the grace of Mortification; it is as contrary to all these, to whatsoever God is in himself, to whatsoever he is in all creatures, by Creation, Redemption, and Regeneration, as light is unto darkness: sin is not a noun substantive, for if there were neither men nor devils, sin could not be, sin doth subsist in, and is a dependence upon men and devils, sin is not a substantial being, but hath a being, and is upheld by these beings: the devil is sins original, the first rise of it sprung out of his substance, and he is the greatest upholder thereof: the devil was a particular principality, Angel, or power before he fell, so he is still; for when the devil had sinned in heaven, if God should have taken away the same power from him in respect of his substance when he cast him down to hell, which before he had when he was in glory, and had not sinned, then would he have been altered in his very being; and so he that was in the light and glory of God before could not be the same now; that now he is in darkness. But this is against the Scripture, and against all Reason too: the Scripture saith, that those Angels which were once in glory, and were happy; by sinning and leaving their habitation were most miserable, and unhappy, and so came to be devils. Judas 6.  
So that they keep their power still, but not the same degree of power, they had power to glorify God willingly, and with delight; now they bring glory to God, yea, but that is no thanks to them, it is not in the will of the devil, nor any desire that he hath at all by doing all that mischief that he doth, to bring any glory to God, or good to man, if the devil did know the glorious effect, and event that many times God bringeth to pass by his cunning, devilish hellish subtlety, he would do the best he could to avoid many abominable exploits that he takes in hand; What is the condemnation of men and devils, but because the Lord is pleased to catch them in their own snare, that is, he makes their own actions to be the means of their own confusion.  
They in the Gunpowder-treason would not have begun the Plot, had they but known the event thereof; little did the devil think when he came to our first parents in the form of a created Serpent, to tempt them, with many fair stories, curious lies, and loving expressions, to eat of the forbidden fruit, that so he might be lord over all, that ever that action of theirs should bring such glory to God, as by the Almighty power of God it did.  
Power in God cannot increase nor decrease; but his power in his creatures hath, and still doth; the least Angel in heaven is greater in power then the greatest Devil that is in hell; yet the greatest devil that is now in hell, for any thing I know to the contrary, was the greatest Angel that was in heaven, next unto the Lord Jesus.  
When a man hath lost an arm or any other member, he cannot do that after which he could before: why, not only because he hath lost a member, but also he hath lost the power; the power doth not go in to those members that are left to strengthem them, but rather they are all made the weaker by that loss: you may put the member to the body, but not put life and power in to it again. Now his inward spirit may be one and the same in the power of it, not in its degree.  
When God doth convert a man to the knowledge of himself, he doth put that power in to him that he never had before, such a power as is divine and heavenly; for the spirit is the power of God; and a Christian in the first instant of conversion doth receive the Spirit of God, which changes and transforms him from the image of the devil into the likeness of Jesus Christ. Now God leads into temptation, that so he may bring light out of darkness, and good out of the greatest evil; contrary to the thoughts and expectations of men or devils.  
Now shall we sin that grace may abound, God forbidden: let the Lord work which way he pleaseth according to his secret counsel, yet it is impossible that we who are once dead to sin, should live any longer therein: Rom. 6.1, 2.  
Secondly, it's a great temptation to be for a moment forsaken of God; now God doth this sometimes mediately by means, and sometimes more immediately from himself; it may be God hath ordained that the devil shall come to a Christian in this estate of weakness, as he did to Christ when he was an hungry, Matth. 4.2. and think by some devilish trick or other to bring him to utter confusion: but if God be pleased to work by this means so, as to deliver a Christian in this combat from his unexpressable sorrow, the devil's action is nevertheless devilish and sinful. So God by this means brings glory to his Name, by raising a Christian, and confounding the devil.  
Again, Gods leads into temptation by persecution, and to exalt his glory, and to make manifest his power, he raiseth up Pharaoh and hardens his heart for the affliction and trial of his people. Now here is an act of Pharaoh, and an act of God too: the act of God was to harden, the act of Pharaoh was his several actions being hardened.  
The act of Pharaohs heart was not the act of God, not in its several thoughts, 
See Theologa Germanica, he saith, that sin is a great torment to God, that he wouldwillingly endure corporal death that it might be extinguish ed. pa 87.  purposes and inclinations; did God think as Pharaoh thought, and were God's purposes and Pharaohs both one and the same, and was the Almighty inclined and resolved to make war with himself, as Pharaoh was? and did God lay that punishment, and these seven grievous plagues upon himself, and upon his own Spirit, which he laid upon Pharaoh and all Egypt? and was God sensible, or did he feel that grief, pain, and torment which he felt, or that, that our spirits feels often in many conditions of sickness, fears, sorrows, passions, and extremities, that we know to be true; now all things cannot be the act of God.  
Again, when God requires and commands me to yield obedience to him, to repent, and believe the Gospel, and to forsake myself, and this world; to look up to him for salvation; to prepare for death, affliction and judgement; who doth he speak to, to himself all this while?  
Again, God doth not rule all things in all respects; there are many rulers under and besides God; the Devil is a ruler, a governor, and there are many rulers under the devil. Again, man is a Ruler, and there are many Rulers under man; The Pope is a great Ruler, and he holds up his kingdom for the Devil: Antichrist among the Familists is a mighty Ruler, a subtle politic one, he rules by the power of the Devil, by all his doctrines, miracles, and lying wonders: Revel. 13.13. but he is not grown so great yet. Again, there are many Rulers under men; the King under an Emperor, and many Rulers under a King; some are Christians, some Heathens: God doth not rule all things, nor act all things.  
When a man resolveth to kill or rob such a person, and all his thoughts run upon it, and he cannot rest until it be done; when he doth it, is this the act of God? If this were true, there could be no order nor government in the world. 
Theol. Germ. pa. 80.  If a man should come, and before thou art ware should knock out thy brains, would you, if you should return to life again, thank him for his pains, desiring him that he would do so again; telling him it was not his act but Gods? Thou mayest say this, but who will believe thee, 
Germ. p. 8. Germanica, Chap. 29.  and what truth is there in all this? sometimes thou sayest that God is not active, but now he acts all things.   

CHAP. FOUR The third Error, which is, that nothing shall remain eternally but the essence, life, or Spirit of God, which is now in all creatures: The contrary is proved both by Scripture and Reason. And three Errors more nominated, but handled in order. Hebr. 1.10, 11, 12. Psal. 102.25.  
I Shall open this Error thus: the bodies of men shall turn to dust, or to what it was before; if it was nothing, it shall turn to nothing. But they say, that it was hid potentially in God, and so it shall return into silence with God again. There is no created thing whatsoever shall continue; if Angels were created within those six days in which God did make and finish his work, they also shall perish, and come to nothing; but those spirits that we call good and evil Angels, they call good or evil motions of man's mind.  
The Confutation.  
I do not know any truth that is either expressed or employed in this Error, either according to Scripture or Reason; if there were I should be willing to plead and contend for it. I shall include three Doctrines or Errors in this one, and set them down in order, and so open and discover them to you; The 4. Error is this.  
That the Scriptures are a confused Allegory, a mere shadow, a false history, and ought not to be any man's foundation no more than 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; than 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 mystical 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 Error also by these positive conclusions.  
First, that the present universal 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 universal 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 several considerations.  
First, this world in respect of the universal composall of all things, is ordained and created for to continue for a set time, and not to be eternal 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 show us; it hath not after depth of sweetness to empty or pour forth in to our bosoms, in any other respect, or any more than what it hath already discovered unto our Fathers.  
Secondly, God hath promised, that out of the ruin, 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 righteousness 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 vanity. Eccles. 1.2. The greatest glory of this world is nothing else but an earthly vanity, Again, it is not only 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 poor prisoners and captives; the glory of God shall be so stamped 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 poor, 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 itself, the day hath enough with his own grief; this we all know by our experiences, unless 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 Error, which is, that the Bible is a mere shadow, a false History, a confused lying Allegory, being of no more Authority, than any either book, or the Apocrypha. The Scriptures are proved and vindicated from these Familisticall blasphemous reproaches and aspersions cast upon it by the lying spirit of Antichrist.  
COnsider of the truth and sufficiency of the Scriptures, by these following considerations.  
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 below God; then is it possible for darkness to comprehend light, and to be united too and made one therewith. But the first is impossible, and therefore the last: for St Paul saith, that there is no fellowship between light and darkness, 2 Cor. 6.14, 15. between righteousness and unrighteousness, 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 mind of the Spirit? And although many say, that all things are gathered up into one fullness, 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 infiniteness of God gathers up all creatures into itself, 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; whilst 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 fullness, in to one which is God, then should all creatures by being thus gathered become one fullness 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 fullness 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 spiritual 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 fullness 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 only 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 below 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 below God can discover any thing of God: but all creatures in all respects, consider them as creatures, are below 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 fullness 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 fullness with God, who is not, nor cannot be no other now, now all creatures are, than he was eternally, before any creature had a being.  
Secondly, if a carnal spirit could understand the mind of God in the Word, then could it no longer continue to be a Christians centre; that that flows from Christ, to that Christ must be a centre. But all Christianity flows from Christ, therefore it must needs be centred in him.  
Now if the written Word could be known in the letter, and in the spirit, by one who hath not the spirit, than darkness would be turned into light, and light into darkness; 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 loss 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 four 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 Lamb 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. Persuade me if you can whosoever you are, that would raze and blot out the Gospel of Christ both in the letter, and spirit, that I have no other Father, Redeemer, Governor, and Creator, than that spirit which is within thee, which thou didst receive in the womb; and then I shall believe 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 believe it, for the devil will never speak well of Christ, unless it be for some devilish 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 spiritual Laws, is the only breaker of them, Rom. 2.13. and 3.10, 11. Doth not our daily practices 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 itself, 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 testimony of the Word is of itself a sufficient testimony for itself: 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 witness or testimony but thy own. I answer. The record and testimony which God bears of himself is true, and sufficient, because he doth not only 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, unless 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 justify and bear record to the truth.  the testimony of the truth is a sufficient witness for itself, because there is no other truth besides it. The Word in the Spirit bears witness to the truth of the Word in the letter; and the truth of the letter bears witness to itself in the spirit: the letter in itself is dead, but the Spirit of that truth which is in the letter, quickeneth 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 itself, 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 internal disposition of man as the Gospel of Jesus Christ is: the Word of God is contrary to all the principles of folly 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 spiritual wickedness 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 confess with his tongue, and although he loved this Atheistical 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 mere fool until he be a Saint, until he leaves the wisdom of the world, and those politic logical 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 man's wisdom makes the cross of Christ of no effect. Chap. 1.17. The word of God, the doctrine of a crucified Jesus is mere foolishness 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 God's counsel; 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 men's hearts, and contrary to all their practices 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 eternal 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 mind of the invisible immortal 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 itself tells us, that it is impossible for any power to change the carnal, 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 Lamb 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 mighty in operation, sharper than any two edged sword, and entereth 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 rejoiceth 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 rejoice, 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 implies that it was there, and if so then it must needs be mortal. 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 carnal 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, than is the Scripture that declares them a truth also.  
The Word of God is powerful in two respects: first, it is powerful in itself, and so it is the fullness or God. Secondly, it is powerful in all its operations in respect of itself, it is infinite, the operations and workings of it is mighty, 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 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 crucify 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 prophecy 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 prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Spirit, that is, they spoke 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 than 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 writ such and such truths, that you do not in the least measure add to, nor diminish from the Word of God?  
Ans. When I writ 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 writ, 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 writ this, and say that I am infallible, it is not my word, nor another particular infallible truth besides the Scripture, but I writ the same truth which was written by the inspiration of God: I know that I writ infallibly, because I writ the infallible truth; and I know the infallible truth by the light of that Word that I writ 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 endless, 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 error and contradiction within itself, as this Word of God is, although the eye of sense 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 dependence 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 itself: but the Scripture was written by a divine Spirit, and so must needs be a spiritual truth, and therefore free from all opposition and error within itself. Secondly, that that by one Almighty power, causeth all to be holy and spiritual, that in itself must needs be so; for it is impossible but that the stream should be according to the fountain, and every effect according to its original: 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 spiritual; therefore in itself it can be no other than according to its workings. The Word of God is the original cause and fountain of all holiness: Joh. 15.3. Ephes. 1.13. Col. 1.5. Jam. 1.18. all that infinite holiness 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 enabled poor simple illiterate men to understand the mind 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 only 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 than it was; for the letter doth not add to the Spirit, but is only a relation which is absolutely useful 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 powerful enjoyment 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, than 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 real substance from that which is but a mere shadow. The mad man's 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 Logic, Philosophy, and Astrology altogether, which in truth is no better than Familisticall Atheism: and although they father these confused heresies upon the Word, yet the Word of God doth remain entirely pure in itself 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 denied by all the principal writings and Doctrines of the Familists.  
NOw comes in that matter, which I left, in its proper place, I shall prove and discover this truth concerning a particular Jesus by these four lights; by the light of the Word, of the Spirit, of Reason, and experience. 
See thee Bright Star, where he hath this expression, But now to untie this knot, we are to transcend all Reason, and fly to faith, which seeing him man, stands invincible, that he is God without all f●rm & image whatsoever, and though Imagination iniect the form man, yet faith (disdaining all sense) considers no form, fastening her eye on God: so that, though an Idea of jesus Christ crucified present itself to us, yet the ocean of faith drowns and annihilates the same. pag. 188, and 189. now what manner of Christ and passion doth this acknowledge.  First by the Word and Spirit: consider of the coming of Christ under a double notion; his coming in the flesh, his coming in the Spirit: his coming in the flesh was to be with us, and to suffer for us, yet so as to be without us. Matth. 20.28. Chap. 26.74. the 11.5. Isa. 42.1. Joh. 2.24, 25. Chap. 9.55. Revel. 5.3. but his coming in the Spirit is, not only to be with us, but to be within us too: 1 Joh. 5.10. Joh. 17.23. Chap. 12.41. God laid our chastisements and griefs upon him, 1 Pet. 2.24. Isa. 53.5.9. God did this out of love to Christ, and to the world; neither Jesus Christ nor a Christian should ever have been so exalted and glorified in such a measure and manner as they are, had not Christ suffered in the flesh: Phil. 2.9. Rom. 3.9.29.  
Jesus Christ did lay down, and nail to his Cross, all that glory which he had in the flesh, and under the Law, together with all the glory which he formerly in the time of the Law in all his appearances, gave to the Fathers, and then raised up the same again in a greater, brighter, livelier manner than ever it was in the world before. 2 Cor. 3.7, 8. That, that was the greatest glory of God in Zion before Christ, is now by his coming and dying turned into the greatest obscurity and darkness, as God did by Lazarus, in taking away his life, that it might be restored again to him; which thing should be a wonder, and a miracle to all that should hear it: God took away the life of Christ, and all the glory that did depend thereon, that so in an unknown, miraculous way, he might give a better and a higher degree of life and glory both to him, and to all his, to the admiration of all things both in heaven and earth, than ever they had before; Ephes. 2.15, 16, 17, 18. Col. 2.14, 15. Rom. 9.4. Chap. 2.17.28.  
Secondly, to prove it by the light of Reason and experience, if Christ be not dead, yea or rather is risen again: Rom. 8.34. I say, if he have not died for sin, then shall we never die to sin, but be for ever dead towards God, and our Lord Jesus. Rom. 6.1, 2, 3, 4.  
Secondly, if there be no death of Christ, then there cannot be any resurrection of life either to himself, or to any creature. Joh. 11.43.  
The sixth Error I will now take in viz. that there is no resurrection nor last judgement for the world.  
Thirdly, if there be no death, no life, or resurrection at all, then is there no God at all, there is none of these but in this way; he that denies one, denies all; he that denies the Son who is begotten, denies the Father who doth beget, 1 Joh. 1.1. and 2.22, 23. Whosoever denieth the Son, the same hath not the Father; for the Son in reference to his essence or Godhead is the Father, Chap. 5.1.20.21.  
Fourthly, 
See the Bright Star, It may be truly said, that this book and passion is no other but the gate of heaven, and the house of God: and though in this passion he made darkness his pavilion, nevertheless as his darkness, so also his light, pag 185. li 9 soon Christ crucified at jerusalem is imaginary, but in man, in one that is deified, there he may be seen really crucified; this is notable juggling.  he that denies Christ, and hath no other way to acknowledge God by that Reason, that is flatly contrary to his very nature and being; these are two direct contraries, which cannot be reconciled by all the humane wisdom and policy in this world. For if there be no other God, nor no other nature, essence, and Divine motion, then according to their description, then by the same rule I'll prove that there is no God at all. Again,  
Fifthly, if all this were true, then there cannot be any sin in the world; and if no sin, than no need of a Saviour: for God did never make a breach in himself, nor ever was at enmity with himself, neither is it possible that he ever should be capable of Redemption.  
Sixthly, if this were true, then is all preaching vain, and faith is also vain, and we are yet in our sins, and all they that are asleep in Christ are perished. 1 Cor. 15.17, 18.  
Seventhly, if this were true, then of all men religions and opinions in the world, we who have no other life and glory, no other God or salvation but what our hope reaches forth unto, we should of all men be the most miserable, ver. 19 But here is our comfort, and everlasting joy, ver. 20. that since by man came death, by man came also the resurrection of the dead.  
Some men would persuade us that bread is stones, and stones bread; and why, but because they conceit it to be so; but if they had no other bread or meat than stones to eat for a month together, I believe they would be of another mind, and would find as well in the things of God as men, that a conceit or imagination doth not alter the nature or being of any thing; but because it is what it is in itself really; therefore it ought to be so known and apprehended of all men.  
Eightly, if there be no resurrection, nor last judgement for the world, let us eat and drink for to morrow we shall die; this door is wide enough to let in all whorish filthiness and profaneness, all sins of all sorts and degrees whatsoever; it's no matter how men live, what they say or do, or how they die, there is no account to be given for any thing, if you should conceit that all the goods that I have, or any other man, to be thine, by this reckoning it were so, so by that means we should be starved, unless thou wouldst have mercy on us: if this be love, the Lord Jesus keep me, and all his, from being of such a Family. We bless God for the Civil Magistrate, and the Law; without which we know not what this world would come to: the Lord prosper these who are, and have been the makers of it, according to the truth as it is in Jesus.  
The resurrection of Christ, and of the dead, 
See the Bright Star, That real suffering which we taste in ourselves, presents a far more excellent Image of the passion of Christ, then that which hovers in imagination alone: and that, that we feel inwardly, then th●t which is speculated outwardly. pag 200.  is such a work as cannot be believed or apprehended by the eye of sense and reason; and indeed this is one main cause why many men do so peremptorily deny the truth of the Gospel, and set up their own imaginations in the room thereof; for when they cannot apprehend all things by the light of Reason, than they do condemn all things, although never so contrary to all Reason. The light of Reason that God hath set up in the hearts of men, is very useful, necessary, and commendable; all the while that it keeps itself within its own compass and centre: but when once it gins to make any attempt for the finding out, apprehending and discerning of that which is not within its reach, it than comes to be lost and destroyed, a man by this light cannot discern the things that be of God. 1 Cor. 3.14.  
The light of Reason is the wisdom and glory of this world: Isa. 29.14. 1 Cor. 1.20. and the wisdom and glory of this world is darkness and foolishness with God: 1 Cor. 1.19, 20. A Familist is in this like unto a Papist, who saith, that the Pope's unwritten verities are of equal value with the Word of God, so say they; that the outgoings of Reason in them, are the outgoings of God in his highest and greatest glory. Now the conclusions of their Reason, are infallible, theological and heavenly; this is the mystery of Divinity, the real divine substance, the true light, and the perfect, infinite, and only good; the Bible is a shadow, a confusion, and a mere lie; and all that ever any man can say from thence, and all that which they themselves have said formerly which is contrary to their judgements now, this is so also a real shadow, a lie, a low light, and vanity.  
For how is it possible, say they, that ever there should be any resurrection either of Christ or the dead? how is it possible that that blood which was trampled upon, and spilt under the feet of the Jews, should be by the power of God gathered up again, and put into the body of our Saviour. A second objection is this: How can any man prove the resurrection of the dead, when men are so scattered and divided by death, sometimes men are drowned, and so become food to many hundred of creatures that are in the sea, and those are afterward eaten by men, and those men consumed by creatures again; and so many thousand times over one creature is devoured by another: now how is it possible that these men should ever receive the same bodies again that are thus destroyed, and consumed?  
These Objections are not worth the answering; yet if I should not speak something to them in particular, they would say that they were such divine mysteries, that we could not tell what to say to them: a fool may put forth such a question, and cause more trouble to come thereby, then seven wise men that can render a reason.  
Now the Resurrection is such a thing, as that it cannot be received by any for a truth, but such as have the truth thereof made manifest in their spirits, by the power of that eternal Spirit that raised up the Lord Jesus: 1 Cor. 6.14. Now that which I have to say is this; O fool, that which thou sowest is not quickened except it die; and that which thou sowest, thou sowest not that body that shall be; but bare corn as it falleth of wheat or some other: but God giveth it a body at his pleasure, to every seed his own body.  
If thou wilt but look upon this world in its creation and generation, thou mayest continually in the large book thereof read many excellent stories of the Resurrection: is not the world in its creation as wonderful in many respects as it is in its Resurrection? Dost thou believe that man was made of the dust of the earth? consider of the work of God in that respect, and what was the dust made of; we say of nothing. Thou sayest that of nothing can come nothing. Then it must needs be of the essence of God; for nothing is without beginning but God: that, I think, you will grant. Is God such a being as that any thing can be made of him? Did God make all things of himself? Is the essence compounded? the bodies of men and all creatures are. Is it possible for the infinite, immutable, and unmoveable Godhead to be divided? but men are, divided in their limbs and lives too, yea, divided in all things, in his Spirit, and in most of the employments and out-going thereof; what work is it that the heart of man can undertake to manage in all respects without division? how are the spirits of some men set at distance from others, by reason of pride, malice, hatred, and envy? Do not you yourselves sometimes meet with some kind of men that are of such a spirit as this is, that would be glad to see you stoned, murdered, and destroyed? And would not they themselves, if it might be suffered, quietly be your executioners? Now what is the spirits and bodies of these men made of? is it eternal, without beginning? is it a being of itself, and doth it perform all its actions by its own power? Is this the true God, and is there no other Gods besides it? If this Spirit be God, than what is that spirit or life that thou hast within thee; that is God too: so then there is but one God which is one in all creatures. Now if life be one and the same in all creatures in this sense that now we speak of, then tell me one thing: Is not the tree in the root and fruit thereof both one and the same? is it possible for a corrupt fountain at one and the same time to send forth sweet waters and bitter? Doth not the words and works of a man's heart continually declare the frame thereof? Now how comes it to pass, if God be one and the same in all spirits, that there is such a  difference between them; if they be all one and the same power, good, life, and glory? how then comes in those mighty differences, contradictions, and direct oppositions that are amongst them; if every creature be a branch, or an out-going of divine glory, then is it not possible that it should in the least measure be contrary to its original; and so there could not be any of that unhuman cruelty, that unreasonable oppression, those grievous bloody wars and slaughters, that doth produce so many sorrows, and cause so many spirits to droop, and lie a languishing as do continually: this is not the bodies of men, for that without the spirit is dead, that doth cause and act all this. When a man's life is gone, all wounds, griefs, and pains are nothing to him, he feels them not; it is his spirit that makes him sensible, 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 itself against itself, when its light is put out; and against Reason turned into darkness: 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 thorough this power Reason many times comes to be captivated and enthralled: Reason in itself, 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 continual entertainment to, than it comes to pass that a man loseth himself, and all that glorious sweetness and consolation that did depend thereon.  
When a man hath a Counsellor to be his guide in all his weighty employments, so long as he hearkens to him, and is ruled by him, he may flourish and prosper: But if once he thorough his own conceit and imagination come to forsake the light and glory of that Reason by which he was guided, he than 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 than 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 original 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 child 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, than the dead shall never be raised: But now is Christ risen, and become the first-fruits of them that slept; 
See the Bright Star, pa. 198. where he saith, that jesus Christ is within us, it follows where he is to be adored in ourselves, and it is more excellent to see him crucified in ourselves, then at jerusalem▪ 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 continual sufferings and heavy 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 authority then vain imaginations?  
This is one of the Articles of my faith, to believe that the Bible is the Word of God, and is of more Authority than all words and writings whatsoever. Can you disprove me and persuade me to believe, thy excellent, new-invented, devilified, Angelical maxims? is not every one of your words unchangeable, mystical divinity? And are not all your thoughts and conclusions from thence wonderful 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 God's people must needs be in a sad and lamentable condition.  
Secondly, I●le prove it by the witness and tesimony of God's 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 Saviour's resurrection: all sorts and degrees of sins would be the continual delight and practise of my spirit, were it not for the Almighty power of the Spirit working in me thorough 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 covetousness, pride, dissimulation, whoredom, lying, and cursed speaking, backbiting, cheating, blaspheming, unthankful, Atheistical, disobedient, and unfruitful 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 scoff 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, than what is it that hath subdued and changed my spirit, I have nothing to rejoice 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 believe that it is truth, because of those witnesses that will come in to justify the certainty thereof: The first truth is this.  
The Cross 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 devil, them that have been resolute, that would venture 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 man's fins exceed the sins of Manasseh? and was ever any man more forwarder in wasting and persecuting the Church of God than Paul was? was he not a true and trusty servant to the Devil? Gal. 1.13, 14. Act. 9.1. And what manner of men are those that God is pleased to call in all ages? Now what is it that makes a change, but the power of the Cross of our Lord and Saviour? Rom. 6. Gal. 1.16, 17. Ephes. 3.7, 8. Hebr. 2.14. and 12.1, 2. 1 Cor. 6.20. 2 Tim. 2.12, 13.  
Secondly, the greatest degree of light and glory that ever risen or sprung up in the hearts of men in this world, was produced by, and only issued forth, out of the glorious Cross of our Lord Jesus. Hebr. 1.5, 6, 7, 8, 9, 13. Psal. 2.7. Matth. 9 1 Tim. 1.15. Mark 11.8, 9, 10. Luke 1.46, 47. verse 41.44. 1 Cor. 3.7, 8, 9.10, 11, 13. Ephes. 3.18, 16. 1 Cor. 2.9. Isa. 64.4. Jeb. 16.22.  
Thirdly, the greatest battle that was ever fought, and the greatest conquest that was ever won over the devil, 
See the Bright Star, he that cleaves to this man, cleaves to God, so he that embraces this passion, enjoys the highest good. pag. 242. That God and the Cross are both one in man. pag. 244. li 17▪ That to approach the infinite being of God, the creature is not to be stuck at as any thing, but is lost in this boundless ocean, and thus you see how God is all things, and that nothing is but he. pag. 19  and the powers of Antichrist, was by the death and resurrection of the Lord Jesus. Revel. 12.7, 8, 9 there is a description, and a true revelation of the batteil fought between the devil and Jesus Christ: this opposition of the devil and Antichrist, was the greatest that ever lay in the way betwixt Christ and the Cross: Col. 2.14. Ephes. 2.15.  
There was two Gods that met at the Cross of the Lord Jesus, the God of heaven, and the god of this world; the battle was begun as soon as ever the promise was made: Gen. 3. and the devil many times grew so strong in force and power, that many times to the eye of man, there could be little or no appearance of the glory of God, which in every respect was but darkness, to that glory which God revealed by the coming of Christ in the flesh, at which time the devil made full account to conquer; the devil than drew all his forces together, and never made such a bold attempt in any age upon any person, as he did at that time upon the person of Jesus Christ: and had he but found any thing at all in the least measure in Jesus Christ, that so he might have had an opportunity, and have found some footing for his temptation, he then had overthrown him, and God for ever. Matth. 4.1, 2, 3, 4, 5, 6, 7. so to the 10.  
Last of all, I prove the resurrection of Christ, by the suffering torments, and hard usage that the Saints have ever had, and still have, for acknowledging and contending for a crucified Jesus, and the resurrection. Act. 4.7. and 5.17, 18. The Sadduces were as great mockers and haters of the Apostles as the high Priests were, yet they were contrary in judgement, Matth. 22.23. Act. 23.6. Chap. 21.31. and 17.32. The Sadduces and the Familists are alike in these three respects.  
In denying the Resurrection, in holding forth but one Spirit, and in mocking and jeering at the Apostles for preaching of Christ. In this respect I prove this by two or three Scriptures, Luke 20.27. Act. 23.8. Chap. 17.32.  
Fourthly, it is a truth that Christ ascended with the same body in which he suffered; I'll prove it by Scripture and Reason. Act. 1.9. Luke 24.51. Mark 16.19. 1 Pet. 3.21, 22. Job. 14.3. Ephes. 4.8. You say, that nothing ascended but what first descended. To which I answer.  
That the humane nature of our Lord Jesus in many respects never descended from God out of heaven no otherwise then the whole Creation did; yet there is an unexpressible difference between the creation of Christ and the world.  
Secondly, the humanity of Christ did not at all descend from heaven in reference to itself, but in respect of its original; and so in some respects the whole Creation descended, for God in the Creation did descend down into a low disguised appearance, in the form and appearance of every creature, and the outward form of every creature is a real appearance of God. But more of this anon. Now I'll prove that Christ in reference to his conception and creation, never descended before he ascended, in reference to his Godhead, as I said before: he descended, and made forth a continual manifestation of himself unto the world. Joh. 1.10. He was in the world, and the world was made by him: Heb. 11.3. Now the Reasons why Christ never descended, in that respect before named, are these.  
First, there was nothing in heaven before all things but that being that is eternal, without beginning; but the humanity of Christ was not in reference to itself eternal, without beginning, and without end: Ergo, not in heaven. For nothing can descend from heaven that hath not in every respect a real being in heaven; Now in this respect Christ had not, and therefore he cannot.  
Secondly, Christ ascended that he might be clothed with that glory which before he had not; but the Divinity is an infinite glory, and therefore it could not ascend up to that, that it was itself from all eternity.  
Thirdly, the essence is infinite in power, at all times filling all places with its presence. Now to say that the Divinity ascended, is to speak a contradiction, and plain nonsense: for what should it ascend to, to itself? it is always one and the same glory, and always alike in reference to itself in all places. Therefore if they hold no other Ascension than this, they hold none at all, as in truth they do not.  
Fourthly, Jesus Christ ascended up on high, that he might fill his humanity, and all things else both in heaven and earth, full of glory. Now further to prove the falsehood of this Doctrine, namely, that nothing ascended but what first descended, consider this: the infinite glory of God was never increased but only manifested, by the resurrection and ascension of Jesus Christ. Christ ascended, not that he might fill his Godhead full of glory, for that is infinite, but all things else that were ordained, and prepared for glory from all eternity in our Lord Jesus. Even for this Jesus Christ ascended up on high, that he might fill all things full of glory by the manifestation thereof, who were ordained to have a share in his death and resurrection: Ephes. 4.10. & 2.10. Joh. 16.7. 1 Tim. 3. last. Joh. 17.1. Act. 1.8, 9, 10, 11. The joy and glory of Christ and a Christian doth depend upon the resurrection: 1 Cor. 15.17. The Spirit had never descended into the heart of a Christian, if Christ had not ascended into glory.  
Last of all, concerning the intercession of Christ, wherein consider: that the purpose of God from eternity to bestow Christ upon, and manifest him in all Saints and Angels, was not in any other way but through the intercession of our 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 envy 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. Mystical Antichrist described, and confuted in his sixth Error, proving, that the Ordinances of God are absolutely useful to all Christians whatsoever whilst 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, whilst they have had a being in this world, have ever lived in the use of all God's Ordinances. I shall give you these Scriptures, and these three instances to prove it. First, the Son of God himself made it his continual practice to walk in the use of his Father's ordinances, I will name three of them: The Ordinance of Preaching, Baptism, and Prayer. First, our Saviour did walk in the use of the ordinances of Baptism, 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 womb 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 Baptism is necessary, and aught to be practised, so it be in a Gospel way, to a Gospel end, by a Gospel administrator: Act. 8.31.38, 39 1 Cor. 1.14. But the ordinance of Preaching is of absolute necessity, and a work that God hath carried on in all ages to the converting and increasing of his Church and people: Baptism, 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 believers, 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 business which he had to do, and for which principally he received a commission for, was not to baptise, but to preach the Gospel. See Paul's exhortation to Timothy, Epistle 1.4.13.  
Last of all, the ordinance of Prayer was the continual practice 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 enjoyed by, and in the use of, these two ordinances, in the preaching of the Gospel, and in spiritual 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 continual practices of those who are deified and immutable, than a man ought to live in fellowship and communion with God, without worshipping, acknowledging, or serving of him. So then according to this, darkness and light are both in one, by being one; light is darkness, and darkness is light, that is, sin is in grace, and grace is sin; the holiness and purity of the most holy and blessed Spirit, is the unholiness, blasphemy, and abominable filthiness of the devil, and man: and the abominable filthiness of men and devils is the act of the holy Spirit of God; yea, it is the divine and immortal 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-going of the blessed God. This is a truth, that the motions and actings of the Spirit, is the divine and immortal glory of God in the spirits both of Saints and Angels, Joh. 15.8.  
Secondly, see the nonsense and contradiction of this: if the life and spirit of man and all creatures be God in his essence, than all creatures in all conditions whatsoever stand in need of nothing. I prove it by this argument: Wheresoever the essential power and glory of God is, there is such a perfect fullness, 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 essential power and glory: Ergo, there can be no want of any thing in any, or in all creatures. Now all ordinances must needs be useless, 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 stream, who is the fountain? Now if the understanding or spirit of man be essentially truth, as God is, than man hath all things, and can do all things; and neither preaching, hearing, nor praying can add 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, than he must, absolutely, without all controversy, 
See the book, entitled, Theologa Germanica. pag. 37.  have the fullness 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, devilish Philosophy, being nothing but a proud, selfish, vain imagination.  
Last of all, a man ought to live above the ordinances in many respects, in the lawful use of them, but in no respect without using them so long as they may be enjoyed: 1 Thes. 5.17.20. 1 Cor. 12.4, 5, 6. so on: Nahum 1.15. Isa. 52.7. Rom. 10.17. No man ought to ascribe that to an ordinance which belongs not to it, they are but creatures, and so a man is to use them, as that by them, they being by God set up as the means, to bring men to God who is the end. Act. 20.21. God is pleased to convince, to convert, confirm, refresh, and revive the drooping souls of his Saints, by them in the use of them. 2 Tim. 3.16. yet so as not to live upon them, but upon Christ who is in them, and above them. Now for any man to cast aside the ordinances of God, as things of no use, for him that is strong as well as he that is weak, he goes on in a way that is no better than enmity and rebellion against Jesus Christ: Joh. 15.14. Ye are my friends if ye do what I command you. They are not friends, but enemies and rebels, who out of wilfulness or ignorance do practise the contrary; Jam. 4.4. Consider these two things: first, for a man to live in the use of the Ordinance by the light of Reason, and of the Word in the letter, this is to live below that light that he ought to live in: See both these in Isa. 58.2, 3, 4 so on. Matth. 23.14, 15. Rom. 2.17, 18, 19, 20, 21. A man may notwithstanding the light of the Word and Reason, be an enemy to the Cross of Jesus Christ. See the same Scripture, Rom. 2.23. Matth. 19.20. Revel. 3.15, 16, 17.  
Last of all, for one that is truly spiritual to live upon Christ in the use of some, and not in the use of all, which thing is possible, and too often practised; a Christian may walk spiritual in one, and legal in another: a Church may walk orderly in some things, not in all. Now so far as a Christian is not spiritual, so far he is condemnable, and walks in that action contrary to the principle of divine light that is within him: a Christian can expect no less, then to receive, against all actions that are not issued forth, or do not flow from a principle of light, even from him who is eternal life in all Saints, causing them to fix their eye upon the great point of eternity.   

CHAP. VIII. The seventh Error divided into two branches: the first handled in this Chapter by way of question, Whether perfection in the highest degree, both of grace and glory be attainable in this life, yea or no.  
THis must needs be true if the rest be, but I have something to say against it, and that is this.  
First, where perfection is, there can be no addition or increasing either in one part or other; perfection hath nothing above it, nothing under it, nothing about it, I mean in reference to itself, that wanteth any thing; if there be any thing wanting, than it is not perfection: But the best of men here in this world have not at all times, and in all things that which they do desire, or at lest what they stand in need of: Ergo, there is no perfection to be enjoyed here. Rom. 7.15.18. Now I reason of it not as 'tis in itself, which is the God head, but as it is in and enjoyed by the creature.  
Secondly, in the estate of perfection, there shall be no bringing of the soul under clouds of sin and darkness, as it is here whilst in this body of sin and death, nor no bringing of the body under clods of earth which requires a resurrection, but all this befalls us and all men here, therefore here is no perfection. Rom. 7.21.23, 24.  
Thirdly, in the estate of perfection the whole body of Zion shall meet together in glory. I'll prove the argument thus: The Saints, not before one another, but altogether, shall receive their portion of glorious perfection: Ephes. 4.13. 2 Tim. 4.7, 8. 1 Cor. 13.9, 10, 11, 12, 13. From these Scriptures I draw these considerations.  
First, neither Enoch nor Elias which were translated, and were not, for God took them, yet these have not, neither shall have their full portion of divine glory, till all the Saints do meet in the unity of faith, and that acknowledging of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ.  
Secondly, the race and course of a Christian shall be finished in respect of faith and obedience, so that he shall not have any work of this nature to do or finish when he comes to heaven, even so saith the Spirit, what is that? Blessed are the dead that die in the Lord, for they rest from their labours, and their works follow them. Rev. 14.13.  
Thirdly, God hath ordained, that all these weaknesses, temptations, corruption and obscurities should befall the Saints here, that so heaven and glory may be the more exceeding heavenly, and out of measure glorious to them. Bread is more sweeter to the hungry, then to him that hath his fill of it every day. Jam. 1.2, 3. Rom. 5.2, 3. Chap. 8.18. The King who is above all men, cannot think it such a high and glorious condition to be a King, as he doth who is a beggar: all the afflictions of this world, although they are one of the greatest glories that a Christian hath here, yet it is not worthy to be compared to that glory that shall be given and showed to them in heaven.  
Fourthly, if any man ever had perfection in this life, than that person enjoyed a greater privilege than ever the Apostles, or any other eminent Saint have enjoyed since the Creation. Paul had it not, nor none else that can be thought of, but do stay till we all meet: Hebr. 11. last: it is the will of God, that they without us should not be made perfect.  
Last of all, the time when they shall enjoy this, shall be at the glorious appearance of our Lord and Saviour Jesus Christ.  
Fourthly, in the estate of perfection a man shall have no enemies, neither death, nor devil, nor a deceitful unbelieving heart, nor any person to reproach, backbite, or be any trouble to his spirit: here a man cannot be free from them. Ergo, here is no perfection. Again,  
Fifthly, in that estate of joy unspeakable, and full of glory, a Christian shall not only see himself thus changed by the power of God, from the likeness of him in his grace here, to a higher degree of glory hereafter; but he fees all creatures both in heaven and earth thus changed also: he sees the whole Creation that is now under the bondage of corruption, freed from this imperfection: Rom. 8. And God hath promised so to discover himself by the teachings of the Spirit unto the elect, that all shall know him from the least to the greatest. Heb. 8.11. Jer. 31.33.  
A Christian shall not see God obscurely, but perfectly in every creature; they shall see God in his naked glory as he is in himself, and in all creatures: 1 Cor. 13. yea they themselves shall appear with God in that glory, in which they shall have communion and converse together in to all eternity. 1 Joh. 2.2. Then shall every Christian be perfect in the glory of Christ, when he shall have resigned up his office and kingdom of his Mediatorship to God his Father, that God may be all in all, and above all. 1 Cor. 15. But all this is not here, therefore here is no perfection.  
When a Christian shall be clothed with perfect glory, he no longer is a doing, but a praifing God for what he hath done for him, and for all the Saints and Angels which are in heaven; and for what he hath done to all creatures in all places, either in light or darkness, although it be for the condemnation of him who in the flesh was his own father: thy Name, saith Moses, is fearful in praises. Revel. 1.19.1, 2, 3, 4, 5, 6. Chap. 14.3. and 5.8. to the end.  
If they can disprove this, than perfection is in this life; this is true, that the rest and glory that a Christian hath here, is the same that he shall enjoy to all eternity: a man in Christ here, and Christ will be his rest, and heaven his perfection and joy for ever. Hebr. 4.3. Joh. 12.26. and 17.21. Yet this is not manifested too, nor enjoyed by the Saints whilst they are here, not in that perfect fullness and excellency which they shall live in and enjoy hereafter. As they are all here in one body helps to one another, by way of administration for their edification; so shall they all meet together in one body without division, at the time of their glorification, of which Christ shall be the head. Ephes. 4.11, 12.  
The humanity of a Christian in heaven shall not be humane but divine, not earthly but heavenly. Our Saviour saith, that they shall be as the Angels of God in heaven: Luke 22.29, 30. Mark 12.25. And Saint Paul saith, that the body of a Christian is sown in corruption, and is raised in incorruption; it is sown in dishonour, and is raised in glory: sown in weakness, and is raised in power; it is sown a natural body, and is raised a spiritual: it is first a natural body, than afterwards that which is spiritual. And as we have born the image of the earthly, so shall we bear the Image of the heavenly. For corruption, that is, flesh and blood which is in an estate of weakness whilst it is here, in this mortal sinful condition, cannot inherit the kingdom of God. He doth not say, that the spirit of a Christian is in perfection in this life; neither doth he say, that at the last day the spirit shall be glorified without the body, but he saith, verse the 51, 52, 53, 54. Behold I show you a secret thing▪ viz. we shall not all sleep, but we shall all be changed. There shall be some Saints, if not all, alive at the coming of Christ, and they shall be translated as Enoch was, though in a fuller and perfecter manner.  
Now the Apostle doth plainly prove, that, that body which before was weak, mortal, and dishonourable, although it was no longer before then a moment, or the wtinkling of an eye, yet it shall be made spiritual, glorious, and immortal. Mark what he saith, and it will be clearly manifest, that perfection of spirit and body is not until the last day. Matth. 24.31. 1 Thes. 4.15, 16, 17.  
Whosoever you are that light of this book, I pray you seriously to read and consider, all those Scriptures that I have quoted; it is not my judgement and opinion that I desire to plead for only, but more especially for the truth of the Gospel.   

CHAP. IX. The second branch of this Error divided into two parts; I. What are the Attributes of God? 2. Question, what is the mortal flesh of man? The second part that man is not as perfect as God, nor God himself, with a little addition concerning the passion of Christ.  
I Shall divide this Ravishing Book, Miracle, or Prodigy, into two parts and the first is this: 
See the Bright Searr, where he saith, O Ravishing Book! O Miracle! O Prodigy! O new & unusual thing! transcending and passing all reason, and fare surmounting the tertitories of man's capacity, that all the Attributes of God, proper to his divine Majesty, should be described in our mortal flesh, that all the internal perfections of God should be depainted in man, and to know that person as perfect as God; yea, to be God himself, pag. 182, 183. O lying wonder, Matth. 24.24. O false Miracle! O unheard of, and unusual blasphemy! Revel. 13.4, 5, 6. O Ravishing and wonderful lie! Joh. 8.44. for men to say that, that never was, that never is, that never shall be, that ever the Almighty, Infinite, and ever blessed God, should be, by the blasphemous words, and proud thoughts of men, brought down to nothing, and man that is nothing, exalted in the room of this God.   
That all the Attributes of God, proper to his divine Majesty, should be described in our mortal flesh; here are two things to be opened, and narrowly inquired into; in the first part of this Ravishing Prodigy, and they are these:  
First, What are the glorious Attributes of God?  
Secondly, What is under the highest Ravishingest Respect, the mortal flesh of man?  
Now by this we shall see whether the Attributes of God, which are God in his essential glory, are described or made manifest in the mortal flesh of man: I shall speak of God's Attributes under these nine considerations:  
1. The power of God is one of his Attributes, and is proper to none but him only, Matth. 28.18. Joh. 17.2. Rom. 13.1. Consider of the Power of God under these Notions; The power of God, in his essence, in his works: Of God's power in his essence, I shall in brief, as I shall in all, say thus much, take this Rule, whatsoever is in the Nature, Essence, or Being of God, that is essentially, perfectly, and absolutely God, 1 Joh. 1.5. Chap. 4.16. Joh. 1.5. Chap. 8.12. this the Scriptures, and Writings of the learned Fathers, doth confirm and testify; take this distinction to this Rule, and that is this, that all the power of God, under all considerations is not in the essence, nature, or being of God; I shall clear up this distinction, by speaking of the power of God, under the second notion, consider of the power of God in two respects, as it is in all his works, by Creation, by Regeneration, concerning the power of God in the creatures, in reference to the Creation; take this rule that the (essential power of God creating) in all creatures created, consider of it wholly in a respect to the Creator, and it is in the nature, essence and being of God, Act. 17.28. Esa. 40.26. and so that power is absolutely and essentially God, now to this rule take this distinction, that created power in all creatures, that in many respects is the creatures as well as Gods, is created, and then is ruled and preserved in its being, by that infinite power which did create it, Nehem. 9.6. Jer. 10.23. Heb. 1.3 powers and all creatures must needs cease to be, if they were not preserved by that power, that is Infinite: but God doth not give spirit or power to any creature, that by that he may come to be essentially in the creature, and so by being essentially there, the creature may come to be essentially God, I distinguish between the power of God creating, and the power of God created: God gives power to the creature, by causing it to be, and by preserving it when it hath a being; that power comes from God, yet it is not God, it is but a creature, it is not the Creator; now consider it in reference to its original, and it is in the being of God, but consider it in reference to itself, a particular, created, limited being, that had a beginning, that is not eternal, and it is not in the nature of God, neither is it the essence of him; it is true, that all things do live, move, and have a being in God, but how, every thing doth not live, move, and have a being, in the nature and essence of God, for there is nothing in the essence, that is not the essence, but all creatures are not in the essence, therefore all creatures are not God.  
All things do live, move and have a being in the appearances and discoveries of God, all the manifestations and discoveries of God are God, not God in his essence, but God in that discovery.  
All creatures do live, move, and have a being in the Sun, that is, they live and move in the appearance and discovery of it, they live not in its essence, if any creature had a real being in the essence of the Sun, it would then lose its being, it must needs lose its name, and its nature too, it must cease from its being, and could be no longer called light but darkness.  
So if it were possible for any creature to live, move, and have a being in the nature and essence of God, God would then lose his name of being God, and the nature of his Godhead too; if any can prove the creature thus to be, God must then cease to be, and all the essential and infinite glory of the Lord Jesus, must needs be turned into obscurity and darkness.  
We cannot divide betwixt the essence of God, and God in his appearance, but we must distinguish between them, we cannot divide the heat from the fire, nor the beam from the Sun, but we distinguish, but it is necessary to make out the highest Truth, by its own light, I think that is the only way not to undervalue it, but to reveal and declare it.  
In the Trinity, the Father is not the Son, yet he is in the Son, it is not God divided, but distinguished into three persons, the three persons consider them distinct, are a threefold appearance of God. But consider of them in their Godhead, and they are all one God essentially, so that one person, or all the persons in the Trinity, consider them distinctly as persons, and they are really God, yet, but God in an incomprehensible appearance; the person of God the Father, is not the Godhead of the Father, so the person of the Son, is not the essence of the Son, nor the person of the blessed Spirit, is not the Spirit in its essence, if you will not acknowledge this, you deny the blessed Trinity, the Word of God to a spiritual eye doth plainly discover this, Joh. 14.16, 17. Let us a little open and seriously consider this Scripture, saith our Saviour, I will pray to the Father, and he shall give you another Comforter, that shall abide with you for ever, even the Spirit of Truth, whom the world cannot receive, because it seethe him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you. In the first part of the 16 vers. which is, I will pray to the Father, consider these four things: first, the person praying; secondly, the person of God the Father, which our Saviour prayed to; thirdly, the thing; fourthly, the persons he prayed for; concerning the first, the person praying, here will arise these Inquiries, first, whether the person of Jesus Christ, God and man, that is the nature of God, and the nature of man, both meeting in and making up one person, did put up this petition or supplication to God the Father; Secondly, whether Jesus Christ not in his person, but with his spirit and body, being made spiritual in the first Instant of creation, such a spirit and body for matter as all men have, sin only excepted, whether this did pray to God the Father yea, or no; thirdly, and last of all, whether Jesus Christ prayed to the Father in consideration of his being the Word, yea, or no; now to all these I give this Answer, that it was Jesus Christ God and man, that prayed to God the Father.  
The union of natures in the person of Christ is such, the like whereof is not to be found no where, neither in heaven nor in earth; yet the union of natures in the person of our Lord Jesus, are not one without distinction, they are not confounded, nor converted into another, so as to be one and the same in all respects.  
The Word is the divine, and is not the humane; the humane is the humane, and not the Divine; take it thus, the divine nature in Jesus Christ, is not the second person in the Trinity without the humane.  
The humane, a complete spirit and body, as John or Peter, or any other had, which was in Christ, is not a person without the divine Nature; See St. Augustine, St. Christostom, Erasmus, Roterodimus, Eusebius, St. Ambrose, Mr. Perkins, Dr. Sybbs, Dr. Preston; all sorts of learned Writers, do express this, that both natures do go to the making and completing of the glorious person of the Lord Jesus, and although they are one person, yet they remain entirely and perfectly two natures, both in his suffering state, and now in his glorified state, the glorified body of our Saviour, doth really remain in one place, and is not every where, the divine nature is not limited, but is at once in all places, yet the principal seat of it is the soul and body of Christ glorified in heaven, it is not where as it is there, the divine nature of Christ is in the humane, and the humane is made divine and heavenly by participation, the divine nature is not comprehended in the humane, that is made divine immortal, perfect, and heavenly, for Christ, as the word is in all the Elect, both Angels and men, in reference to his Godhead, he is in some respects in all creatures. Joh, 17. ult. Gal. 2.20. 2 Cor. 5.17. Job 34.13, 14. Mat. 10.29, 30, 31. Chap. 6.26, 27, 28, 29, 30.  
Christ is in all Christians, and all Christians are in Jesus Christ, that is, as he is the word, and by the spirit he is in a Christian; the humane nature is not in any one, nor in all Christians, nor any Christian is not in the humane nature of Jesus Christ, it is true, God is made manifest in the flesh, Jesus Christ is in our natures, and our natures the humane and divine is in Christ.  
Jesus Christ is in two natures, so is a Christian too, in the same natures that Christ is in, the humane and divine nature that is in a Christian, is in the humane and divine nature of Christ, but it is not the same in all respects that Christ's is.  
Christ hath took upon him the nature of man, and he is now in this, and will be so for ever, my nature is in Christ, but how? in two respects, in a respect to our creation, and so all men are in that nature that Christ is in in this respect, Act. 17.26. Heb. 2.14. the lump was one that all mankind was made of, Rom. 9.21. One man depends upon another and all upon God, and so generations comes to be, all men are one in reference to their original the earth, but in their distinct forms they are many and not one; all men is not one man, though of one man and one blood, 1 Cor. 15.39. yet they are not all one body, nor spirit, there are so many distinct bodies and spirits, which every particular man hath, and not another.  
Secondly the humane nature of Christ and a Christian are both one by union, 1 Cor. 6.19, 20. now you see how the divine and humane nature of Christ is in a Christian, and the humane and divine nature of a Christian is in Christ too, here is a great unexpressible union, but yet a distinction too, I am not the person of Christ, the person of Christ is not mine, for any man to speak this as the Familists do, it is to speak a mere Phantisie, and acknowledge no Christ at all nor God neither, but what is within him: now to Answer to the questions propounded, there was four sorts of actions acted by Christ, the action of his divine, and the actions of his humane nature, not in any way of division or separation, but in a way of distinction; thirdly, the actings of both natures in one person; last of all, the actings of Christ in his Godhead or essence. Now this was not the act of his Godhead, for then the essence should make supplication to itself, which is a contradiction, for duties proper to man, which God commanded, and Christ observed, are not proper to God, neither is God capable of duty or service, neither doth he stand in need of it.  
Secondly, it was not the act of Christ the Word alone, for this was a part of Christ's Mediatorship to intercede with the Father for the Saints, for the coming down of the spirit: Thirdly, it was not the act of Christ man, without the word, for that was not able to undertake any thing in the work of Redemption for man without the help of the Word, Spirit, and Father, but I apprehend it was the act of Christ, God and man the second person in the Trinity, to intercede with God the Father the first in the Trinity, that he would send down the Spirit the third person, to be a Comforter to them and in them, all this doth discover the power of God to you.  
The second thing is the person of God, which the person of our Saviour prayed to, God is a Father to Christ in two respects, the divine nature, the Word, was begotten of God before all worlds, he was begotten of God, of the nature of God, and was ever with the Father, Joh. 1.1. Prov. 8.22. Secondly, he is a Father to Christ in reference to his humane nature too, Psal. 2.7. Matth. 3.17. Isai. 42.1. Jesus Christ in reference to both natures had but one Father which is God, now Christ as God the Word, begotten of the Father from eternity, as man created in the fullness of time, now as God and man both in one person, coming forth from God, did, whilst in the world about the work of his Mediatorship pray unto God. I will give you one instance, and some Scriptures to prove this nstance, Joh. 17.5. And now glorify thou me with thy own self, with the glory which I had with thee before the world was, Christ saith, Father glorify thy Son, thy Son how, glorify the humane nature without the divine? no, vers. 1. And secondly, as thou hast given him power over all flesh, all spirits and creatures whatsoever are subordinate and subject to the person of our Lord Jesus, Matth. 28.18. Col. 2.10. Ephes. 1.21, 22.  
Thirdly, that he should give eternal life, to as many as thou hast given him, God gave power to Christ, to give eternal life and glory to all those whom he had before elected and ordained in Jesus Christ, from all eternity to have a share in his death and resurrection, Ephes. 1.4, 5. Last of all he hath power over all flesh, He hath the uttermost parts of the earth for his possession, Psal. 2.8. But all flesh is not saved by the cross of the Lord Jesus; vers. 9 Thou shalt break them with a red of iron, thou shalt dash them in pieces like a Potter's vessel.  
O unheard of and unusual miracle and prodigy!  
What is become of thy wonderful ravishing excellency?  
That that passeth the territories of man's reason,  
Is nothing else but absolute blasphemy and treason.  
Father, glorify thou me, with that coeternal unlimited glory, which I had with thee before the world was: to all this take this Rule, that God never decreed before all time, to do any thing in time, but what was from eternity seated, and ordained to be, by the glorious person of our Lord Jesus, that is, all the decrees of God concerning the accomplishing of all things from everlasting to everlasting, were, as in one glorious Roll, written with Letters of Gold, set down by the finger of the spirit, of the eternal immortal God, from all eternity, in the glorious person of the Lord Jesus Christ, Prov. 8.22, 23, 24, to the 32 the person of Jesus Christ, ever had a possession of all the Decrees, Purposes, and Counsels of God from Eternity.  
The glory of the divine nature was, that it was from eternity united to the humane, and the glory of the humane nature was, that it was from eternity, and in the fullness of time actually united to the divine nature, Gal. 4.4. Heb. 2.14. Chap. 1.6. Psalm. 97.7. thus both in one, did receive glory from God, as if he had said, now I am united to the humane nature, and both natures the divine and humane met in one; having done that work which thou gavest me to do, glorify my person with such a glory even the same that I had with thee before the world was.  
Thirdly, the thing that our Saviour prayed for was for the coming down of the Spirit, not unto, but also into the hearts of the Saints. I shall Answer one question, and that is this, whether the Spirit of the Lord Jesus descended in its person, or in its essence, yea or no?  
Answ. The essence of the Spirit is the Godhead, 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 perform the work or office of a person, which was to reveal and discover God in Jesus Christ, J●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 always acting in and for the person of a Christian, the Son he prays, and suffers too, the Father he hears the Son, and sends him into the world, Joh. 3.16. the Father and the Son do 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 he shall send another Comforter; another besides Jesus Christ, this particle he [him] proves the Spirit to be a person, And he shall send, here is the person of God, and the act of God; the person of God in the first part, And he shall send, meaning the Father, the act of God, He shall send the Comforter, that he 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 four words: The world seethe [him] not, neither knoweth [him] but ye know [him] for [he] 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 coming 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 died for you to redeem you, send the Spirit to reveal the excellency of my Death, Person, and Resurrection to you, by that spirit that the world cannot receive, the world hath no heart nor mind 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 brief in speaking of the rest of God's Attributes, having already discovered them all in this.  
The second Attribute that I shall speak of, is the Wisdom of God, 1 Cor. 1.24. this is that by which also God doth all things, Prov. 3.19, 20. The Lord by Wisdom hath founded the Earth: by understanding hath he ostablished the Heavens. By his knowledge the depths are broken up, and the clouds drop down the dew. The Wisdom 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 Wisdom of God, and when you read these, consider of the infinite glory of your Saviour's 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 Wisdom and Power of God, in the Mercy that he shows to man through Jesus Christ, then there is in the creation of all creatures.  
Secondly, the eternal love and mercy of God in the Lord Jesus, is the cause of the eternal being, and eternal well-being, both of Men and Angels, 1 Tim. 5.21. 1 Joh. 4.16, 17. The immortal, invisible, and incomprehensible glory and blessedness of both, is conceived in, and brought forth out of the womb 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 itself, is the Majesty and essential glory of the Lord Jesus, the Majesty and essential 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 Righteousness 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 Righteousness 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 God's Justice and Righteoussnesse.  
Secondly, the everlasting death and perpetual misery of the whole world, is another excellent discovery of God's Justice and Righteousness, Psal. 51.4. the Justice and Righteousness of God is the nature and being of him, for God is an Infinite being of divine holiness, the nature and being 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 God's 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 be in the midst among them. Jer. 23.23. Am I a God at hand, saith the Lord, and not a God afar off? Psal. 139.10. Psal. 104. There is the presence of God, and the special presence, from these Scriptures I draw thus much; first, every creature doth enjoy the presence of God, I say enjoy, 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 creature is, hath, or ever shall have possession of, the cause and continuance of that creature, is the presence of God with that creature, Matth. 6.26. Psal. 104.27. God doth not feed, cloth, and preserve all creatures without his being present with them, doth God do any thing for any creature, and yet is not present with and in that creature?  
Secondly, God is present with no creature in such a glorious manner, as he is with those that are elected, Joh. 17.23. I in them, and thou in me: A Christian doth enjoy the presence of Christ, I in them, as Christ enjoys the presence of the Father, Thou in me, Jesus Christ dwells in a Christian, and God dwells in Jesus Christ; God is present with the devil, and so he is with the damned, Psal. 139.8. for it is not possible that ever he and them, should subsist in eternal torment, by dying, yet never dead, consuming, yet never consumed, but must perish and cease to be, were it not that God doth uphold, and cause them to subsist by the power of his presence; hell and death itself would not be, were it not born up, and upheld by this power, Heb. 1.3. my distinction concerning the presence of God with the creature, is clear and plain, I will a little further illustrate it. It is true, God is present with those that are in hell, but not after the same manner as he is in heaven; God is present with the damned, but that is not any cause of joy to them, but it is their torment, it were better for those poor wretched creatures, by a thousand degrees, yea, ten thousand, if they had not the presence of God at all with them, for then their torments would end, and they would be at rest, it would be an unexpressible happiness to them if this might be, Matth. 26.24. God is present there, but not as a Father, there he is in the power of his wrath, a Judge, a consuming fire there, think of this all ye that forget and blaspheme God, God is there, and the Devil sees him together with the damned, but God's discovery is in a way of obscurity and darkness, the same God is in heaven, filling all with joy unspeakable and full of glory, and he doth manifest himself, not as a Judge but a Father of mercy and God of all consolation, not in a way of obscurity, but in his own personal glory, Joh. 17.24. yea, in the glory of his Godhead, 1 Cor. 13 12. 1 Joh. 3.2. We shall see God, as he is, now the presence of God with any one creature, and the presence of God with all creatures, in reference to the creation, in reference to their damnation, is not the essential nature and Divine being of God essentially, God is present with those that are in hell, that is, he is present by his Justice, and the Justice or righteous vengeance of God, 2 Thess. 1.8. that is, there is the nature of God, that is, it is not the essential nature, for that is infinite, and cannot be circumprized or comprehended in any place, now reckon, how much of the justice and righteousness of God there is in hell, and there is just so much of his nature there, but no creature can comprehend either the one or the other, and although the justice of God, as it is in hell, cannot be comprehended, neither by them nor all creatures, yet, as it is there, it is not infinite, and so not God essentially; I will give you two or three instances, God the Father is present in the person of Christ, the nature of God is in the glorious person of our Saviour. Now we must apprehend, that though the nature of God, be in an unexpressible measure in the person of Christ, yet consider of that nature in reference to Christ as a person, and that divine nature in that glorious person, is not the nature of God essentially, the person of Christ is not the godhead, but a person subsisting in the godhead.  
Another instance is this, grace and glory, is the nature of God, now this nature is in a Christian, for the Spirit of God, Jesus Christ, and God himself dwells in him, Jo●. 17. now the nature of God, and the presence of God the Father. Son and holy Spirit is in a Christian, consider of the nature of God, and it is his being present there; consider of the presence of God in a respect to itself, and it is the nature of God, God's presence is his being, Gods being is a spiritual Divine substance, now wheresoever God is (there his presence is, and where his presence is, there his nature is, we cannot divide betwixt the nature, and presence of God, but we distinguish concerning them, God's presence in Reference to itself, is his nature essentially, but not in reference to all creatures, now I have spoken of God's presence in reference to itself, and so it is the nature and being of God essentially.  
Secondly, I have spoken of God's presence in Christ and so it is Incomprehensible, but not the Godhead.  
Thirdly, I have spoken of God's presence in a Christian, and from thence I prove that the presence of God, and the nature of God in a Christian are both one, yet not without some distinction for our understanding, in respect of order, and term, last of all I have spoken of God's presence, with every particular creature, and I have proved, that the presence of God with them, consider it in a respect to itself, and it is his nature, consider of it in a respect to the creature, and in respect of those things that it produceth, and it is not it, the presence of God is one thing, and that that the presence produceth and causeth to be, is another, every torment in hell is in some respects produced by the presence of God, but every torment is not the presence of God, now all the Righteousness of God causing and producing those torments, and the presence of God bearing them up in the torment in itself is the nature of God, it is not the nature or presence essential, but a degree thereof, the presence of God is one in all places, not one in all Respects, the same presence that i● life, Heaven and everlasting glory to some, is death torment and everlasting misery to others, yet one and the same God, though not in one and the same discovery and appearance, God hath not a double presence, yet many disoveries, and appearances of that presence, and thus much in answer to the first question. And the first particular, the presence of God. I come now to Answer the second question, whither the presence of God is not but where his essence is, I will give a further Answer, having spokenssomthing to it already by speaking of the second thing, which is the Omne-presence of God, jer. 23.23, 24. Psal. 139.7, 8. God fills all places with his presence and spirit, all places are full of the presence and Spirit of God, the presence of God, is where his Spirit is, and that is in all places.  
The presence and Spirit of God is where his essence is not, I shall speak in particular too, and illustrate some things that I said before, observe this, all places cannot comprehend the essential nature of being of God, God is in heaven, and in all creatures that are in heaven, every particular Saint and Angel, shall be so full of the glory of God, as that now no heart is able to conceive of, yet every particular Saint and Angel, shall receive for themselves a particular Crown of glory, 1 Cor. 2.9. 2 Tim. 4.8. yet there shall not be two, but one Infinite essential glory, that shall give so many several crowns of glory, to so many sever all persons as shall be in heaven, Rev. 22.5. Gal. 3.20. yet all these glorious numberless beings in Heaven, cannot comprehend the essential glory of God, God will be in heaven and in hell, and in all places, and creatures, that shall have being, yet all places, and all creatures too, cannot comprehend the Infiniteness of the Almighty. So then this is a truth, that the presence and Spirit of God, is, and for ever shall be, where the essence of God is not, nor cannot be, I suppose I have given sufficient instances in my first Answer to the first Query, the greatness, and goodness of God, is so in all creatures, as that in respect of all creatures, it is Infinite, yet God is greater in power, and being in himself essentially, above what he is in greatness, presence, power, and being in all creatures, and thus much for the fifth Attribute, the presence of God.  
I now come to the sixth, the providence of God, Psal. 103.19. Jam. 1.17. Amos 3.6. Jane. 5.17. 1 King, 17.1. Chap. 18.45. 1 Cor. 2.9. Isa. 64.3, 4. A question will arise, and that is this, whether the providence of God have any hand, in the redemption and conversion of a Christian, yea, or no? to which I Answer.  
That us God by his power doth bear up and preserve all things, so by his providence he rules and orders all things,  
First, God by his Providence doth rule all things in the creation, but than secondly, the Redemption and conversion of a Christian is an act of God's providence, it is not only one creature, but all creatures are ruled by the Providence of God, it is not only one thing, but all things do come to pass by God's Providence, the eternal power and God head is made manifest, by its Providence, in ruling and ordering all creatures, and all things too.  
Last of all, the Redemption and conversion of a Christian is such a work, as that all the Attributes of God have a great hand in the accomplishing thereof; if I may speak after the manner of men, then consider, first, there is a Providence that is external; secondly, a Providence that is internal; yet this distinction makes not this Attribute, the Providence of God, to be two but one, that Providence, which I say is external, is that that rules those things which are external and visible; the things of this world, as they are carried on in the course of nature, in the compass of the creation, and in this respect, the Providence of God becomes visible by the workings and appearances of it, in those things which are visible, the invisible perfections of God, consider them in reference to the creation, are made visible to the creature, by the creation, Rom. 1.19, 20. the Providence of God, is the element that every creature doth subsist in, and every creature under this notion, is a dependence upon the Providence of God, Psal. 104. Mat. 10.29, 30, 31. Act. 27.34. Secondly, the Providence internal, is that which rules and orders all things in the new creation, things that are internal, spiritual, and invisible, this is the same Attribute, but not the same act, nor in the same appearance: the actings, and internal appearances of God's Providence in the new creation, makes all things one with itself, I do not say, that the spiritual divine workings of God's Providence in this invisible internal world, doth make all things to be one essential Attribute with itself, for then a man by conversion, might approach so near to the obedience of Christ, as to be made and called, and so become divine, and God essentially, but every thing is made one with Providence, by the sublime outgoings of Providence, in respect of union, and conformity, but no creature can be made to be, the Providence essentially. The providence of God consider it, not as it is in any form or creature only, but in the Abstract, in itself, and it is Absolutely and essentially God. The Seventh, Attribute is the Immutability of God, james 1.17. Mal. 3.6. Psa. 102.26.27. From hence observe that the cause of our present, and eternal union with God, is the immutability or unchangeableness of God, this is our present, and will be our Eternal glory in Heaven, that those whom God loves once, he loves for ever; The immutability of God; by which he is one and the same from Eternity, to Eternity, although he make changes and alterations in all creatures, is absolutely, and essentially God, the uttermost, and highest, glory, of God's Immutability, stretched out upon the highest pin was never made manifest in one, nor in all creatures both in Heaven and Earth.  
The Eighth Attribute is God's faithfulness, and truth, Rom. 3.4. Tit. 1.2. Heb. 6.18. Numb. 23.19. That which I have to say is this, God is faithful, because he is Immutable, God is faithful because he is God, he cannot but perform what he hath promised, he cannot deny himself, nor that word of Truth which is gone out of his mouth, nothing shall be ever able to Alter or change his mind from doing that which he hath ordained from Eternity, Rom. 8. Last 2 Tim. 2.13. it is Impossible that God, and his truth should seize to be, or from being what it hath been Eternally, first the truth and faithfulness of God is the salvation and glory of this world, the truth of God is his unlimited power, by which men are freed from the bondage of corruption, to serve the true and living God, Joh. 8.32. Luk. 1.74 1 Thess. 1.9. This is that which is one, and cannot be two, it cannot be divided or separated from God, Secondly, All the truth that is in all Saints, in all Angels, is no other; but this one truth which is God, Thirdly, the life and glory of the Lord Jesus, together with the life and glory of all things both in Heaven and Earth, I mean all things that have the truth of life and glory in them, is, the truth and faithfulness of God, this is that that hath exalted both Angels and men, this is that that all the Saints and Angels in Heaven and Earth do depend upon, if it were possible for God to lie or deny himself, Heaven itself, with all those persons and glories which are there, subsisting in glory thorough the truth and faithfulness of God, would then seance to be, yea and all things else whatsoever must needs perish and come to nothing, were it not for this there would be no Heaven, nor Hell neither, for how could these be, when God himself should seance to be? last of all the truth and faithfulness of God, is the essential glory of the Lord Jesus, the essential glory of Jesus Christ is Absolutely and essentially God, God is so true and faithful, that were there ten worlds as, there is not, and though every soul in them were filled, above what we could express, full of God's truth and Spirit, yet could not all these worlds, nor all these multitudes and numberless numbers of spirits, thus enlightened by the spirit, be ever able to see and to express the utmost and highest glory, that is wrapped up in the truth and faithfulness of God, I Appeal to all that in the truth do love, and in the spirit do know God, whither the consolations of God's truth and faithfulness are not dear unto them, Job 2.2. chapped. 15.11.  
The ninth Attribute, and the last that I intent to speak of, is God's Eternity, 1 Tim. 1.17. Revel. 1.8 Psa. 90.2. Who is able to declare the Eternity of God? now if the spirit of any man be Immutable let him come forth and Answer, concerning this Attribute of God, I shall ask these questions, and so end with a conclusion or two, and they are these; behold God exalted by his power, canst thou teach or instruct like him? canst thou understand the spreading of the Clouds, or the voice of God's Tabernacle? hast thou an Arm like God, or canst thou Thunder out with thy voice like the Almighty, if all the Internal Invisible perfections of the most high God, are according to thy words are depainted, and described in the mortal flesh of man, come forth and discover this perfection, that all the world may wonder, and be Astonished at the appearance of thy greatness. Where wast thou when God laid the foundations of the Earth? who hath laid the measures thereof, or who hath stretched out the line upon it, whereupon are the foundations thereof fastened, or who hath shut up the Sea with doors, when it broke forth, as if it had issued out of the womb, hast thou commanded the morning since thy days, or caused the day spring to know his place? hast thou entered into the springs of the Sea, or hast thou walked in the search of the depth; have the gates of death been opened to thee, and canst thou command the doors thereof? hast thou perceived the breadth of the earth? declare it if thou hast understanding, where is the way where light dwelleth and as for darkness where is the place thereof? Knowest thou it because thou wast then borne, or because the number of thy days be great, hast thou entered into the treasures of the snow, or hast thou seen the treasures of the hail? by what way is light parted, which scattereth the East wind upon the Earth? hast thou divided a water course for the overflowings of water: or away for the lightning and thunder? thou that knowest man to be as perfect as God, yea to be God himself, Answer me, out of whose womb came the Ice, and the hoary Frost of Heaven, who hath gendered, canst thou bind the sweet influences of Pleyades, or lose the bands of Orion, canst thou bring forth Mazzoroth in his season: or canst thou guide Arctuerus with his sons. Knowest thou the ordinances of Heaven, canst thou set the dominion thereof in the earth? canst thou lift up thy voice to the clouds, that abundance of waters may cover thee, canst thou send lightnings that they may go and say unto thee here we are? who hath put Wisdom into the inward parts, or who hath given understanding to the heart, canst thou number the Clouds in Wisdom, or canst thou stay the bottles of Heaven? declare this if thou knowest it all.  
My conclusions are these, God is infinite in Immortality, Secondly, it was never, neither can be for ever, fully declared by all creatures in Heaven and Earth, last of all the Immortality or Eternity of God, is absolutely and essentially God, and thus much for a description of God's Attributes.  
The second thing that I am to speak of, is this, what is the mortal flesh of man, and this our Saviour and Saint Paul tells us, Joh. 10.1. chap. 8.44. Rom. 3.9. chap. 7.18. Eph. 2.2, 3, 4, 12 Psa. 39.4.5.6. the 103.14.15. and 19.47.48. Job 10.9.10.11. Chap. 14.1, 2, 10. Law. 3.22, 39 observe these conclusions:  
First, the mortal flesh of man is the throne and seat of all filthiness and abominations.  
Secondly, the mortal flesh of man is subject to mortality and vanity.  
Thirdly, the mortal flesh of man is subject to all sorrows, miseries, torments and judgements, that by sin do fall upon the world.  
Fourthly, the flesh of Christ whilst it was mortal, had not all the internal perfections of God depainted in it.  
Last of all, the flesh of all men whilst it is mortal, is not, nor when this mortality shall put on immortality, yet than it shall never be as perfect as God, nor God himself. Now this must needs be most false and untrue; that all the Attributes and internal perfections, which are proper to the great Majesty of God are depainted and described in the mortal flesh of man, the mortal flesh of man is not eternal, immutable, and infinitely powerful, as God in his Attributes is, and now I have done with the first part of this Ravishing Book or Prodigy. I now come to the last part, which is, that man may be known to be as perfect as God, yet to be God himself. I shall speak but a word to this, being I have already proved the contrary, no man is so perfect as God.  
Secondly, man is not God himself, Jesus Christ is perfect God and perfect man; now his perfect manhood, is not his godhead, it is not as perfect as God, nor God himself, and if Christ's manhood be not God himself, then much less, the mortal flesh of man, and thus much in Answer to this Ravishing Book, Miracle, or Prodigy.  
And now it is possible, for less than the highest territory of a Christians capacity, to find out the depth of this, O unheard of blasphemy!  
The last branch of the error I shall conclude with, is this, that though imagination inject, that is, conceit and include, the form man, though an Idea of Christ crucified, that is, a resemblance, form, or Image, present itself to us, yet the Ocean of Faith, drowns, and annihilates, that is, makes void or of no effect, the same, that is, that all the apprehensions of an outward created form or Organ, crucified at Jerusalem, it is but a thing injected, it is but an Idea, like a shadow that presents its self to us, it is but our Imagination that doth inject such a thing, and cause such an Idea, but the Ocean of faith drowns, annihilates, makes void and of no effect, that Idea or imagination of Christ crucified at Jerusalem. Now if this were true, then what truth can there be in the Scriptures which doth declare Christ crucified no other ways then at Jerusalem? Saint Paul saith, I am crucified with Christ, but he doth not say, that Christ is not crucified no other ways then in me, this hath no sense in it, I die with Christ by the power of his death, working in me causing me to die to sin, and to be crucified to the world and the world unto me, again, I rise with Christ by the power of his Resurrection to live in newness of life, but how can it be true that Christ dies in me? what do men understand Christ to be, that they talk thus of his being crucified in man? what is the Spirit of God subject to death as it dwells in a Christian? can any thing Anathamize the glorious Image of God there? or is Christ the outward form of man? or is Christ the outward form and inward corruption too? and so both must die and be crucified, and come to nothing, that the new man, God in his essential glory, may be set up and adored in man, now let all men judge what truth there is in such a description of Christ crucified, as this is.   

CHAP. X. A brief description of God according to the Doctrines and Writings of the Familists.  
THat which is perfect, saith he, 1 Cor. 13.10. is that which is so in itself; mark and observe what is delivered, and in that which it is, comprehendeth and containeth all things, the life of the least creature, of a worm as well as a Christian, is such a life or being, that it comprehendeth and containeth all things.  
Secondly, God is the being of all things.  
Thirdly, that God is nameless, 
Look into that book, Entitled Mystical Divinity, p. 2. lin. 1, & lin. 22. Chap. 4. Chap. 9 pa. 19 lin. 6.  that he is eternal and the true good  
Fourthly, that God is good or to be made good.  
Fifthly, that God is such a good, as he is neither this nor that good, which can be named, known, or manifested, but God is also and above all, neither is it needful that it should now enter into the soul, for it is already in it.  
Sixthly, that God is such a thing as cannot be spoken or written, 
Pag. 31. lin last.  but of him who is the self same thing and knoweth it.  
Seventhly, that some may approach so near to the obedience of Christ, as to be made and called, and so to be Divine and God. 
Pag. 37. lin. 11.   
Eighthly, that he who is not the thing, cannot say it, neither can he that is it, and knoweth it, speak it, but if any desire to know it, let him expect until he be the thing. 
Pag. 45. lin. 7.   
Ninthly, that true and perfect God, and true and perfect man are one, and man do so yield and give place to God, that God himself there is man, and work alone, and do and leave undone whatsoever he will. 
Pag. 52. lin. 6. Pag. 8. lin. 3. Pag. 52. lin. 7.   
10. that God is such a being is may be disturbed and hindered in his work.  
11. that God as God is man, and man God, that is, man is Deified, made Divine and God, 
Pag. 74. lin. 12. Pag. 52. lin. 7.  and God is hominifyed and made man.  
12. that God as God is good, and goodness itself, 
Chap. 9 pa. 19 pag. 76.  and is neither this nor that good, if God were this or that, he were not all things, nor above all things.  
13. That there is no action but essence in God, that as God is good, knowledge, light, love, justice, truth, and virtue, that all these are all one essence in God, 
Pag. 74. Pag. 78. lin. 4. & so onward.  and that they cannot be brought into action, yet he saith, to God, as God, it appertaineth, that he lay himself open, know and love himself, that he manifest himself to himself, in himself; and this opening of himself is the distinction of persons, but in the Deified man, there is something belonging unto God, which only is proper and appertaineth to him, and not to the creatures, and God is that in himself without the creature, originally, or essentially not in form or action, and yet God would have the same put in practice, for there it is that it might be conferred to action, and so exercised, for what else should it be, should it be Idle, what then should it profit, for that which is of no use is not at all, now this neither God nor nature would have, but if God would have himself exercised and brought into action, which cannot be done without the creatures, it is then necessary that it should be so done, what then, if it were neither this nor that, nor if it were not any work nor action or the like, what should it be, or what should God himself become to be, or what should he himself be.  
14. 
Chap. 29.  That a deified man, knows nothing but to love, that he is kind to all men, and loves all men, and all things, and that he should do them good without putting a difference, and whatsoever is done to such a man good or bad, yea though a man kill him, and he should return to life again, he would forgive and hearty love him, 
Page 80.  respect and wish him well and desire all good to be fall him, this he proves by Christ who said to Judas, friend; wherefore art thou come? 
Page 88 line 1.  God is the essence of all things that are. Again that there is nothing contrary to God, or that can grieve or make him sorrowful; 
Page 87. line 7.  and yet he saith that God is troubled for the sin of man, this is not in God himself but where God is man, that sin is a great torment and grief to God in such a measure, that he would willingly endure corporal Death, so that it might be extinguished; again, 
Look into the book Entitled Divinity and Philosophy dessected.  that God is the Creatures Reasonableness, God gave himself and all that he had to man, and man lost and sold God, and all to the Devil, again, that God assumes an Angel of darkness.   

CHAP. XI. Antichrist, in his athiestical description of God, described and confuted by a description of God, as he hath discovered himself in his word.  
A Description of God, in his Attributes, in his Person, and in his Works, the Essence of God is the Spirit, Joh. 4.24. God is a Spirit, God is one Spirit, one in the Spirit and this one Spirit is God, consider of God in Reference to his Eternity, Immutability, Immortality, All-sufficiency, Blessedness, and Infiniteness, which I have spoken of before; Gods Attributes, as his Power, Immutability, Presence, Mercy, Love, Truth, Light, Wisdom, Providence, Righteousness, or whatsoever belongs to God only, all is Comprehended in the former, but I have spoken of these also, God in his Person, is first in the Trinity, God in his works, either Visible, or Invisible, is such, as that he cannot be known by all Creatures, now God in his Essence, and Attributes, in his person and in his Works, in Reference to himself is one and the same, God is Eternal, Joh. 8.58. 1 Tim. 1.17. Psal. 90.2. I shall now give you a description of perfection, as it is in itself, God's perfection is his Eternity, he is Immortal without beginning and without end, who is the beginning and the end, there is nothing but had a beginning but God, nothing is so Eternal as God, Angels are Eternal, the spirits and bodies of men Eternal, Jud. 2 Pet. 2.4. Job 4.18. Matt. 24, 31. 1 Cor. 15.52. But they had a beginning, Gen. 1. the Administration of the old Covenant is said to be Eternal, Gen. 17. That is, it should be until it was abolished, Heb. 8.6.7. 2 Cor. 3.11. God is unchangeable, Mal. 3.6. James 1.17. Psal. 102.26.27. Titus 1.2. Angels are made unchangeable, so are all Creatures that shall continue, but nothing is so unchangeable as God, who in several appearances, and by the changes and continual alteration that he makes in all creatures in this world, yet he himself is unmoveable and unchangeable, without any shadow of turning, it is said in many Scriptures, That if the people will repent, God will repent him of the evil that he thought to do unto them: but if they will not, he will repent him of the good that he thought to do to them, Jon. 3.10. Deut. 11.27. Isa. 1.19, 20. Mal. 3.10.  
Answer, God spoke to them after the manner of men, and his business with them in this dark obscure appearance, under the Law, was not very high and glorious, and in this respect, the case was such betwixt him and man, as that he was altogether upon such terms with them under the old Covenant of works, that whatsoever they got they should have, if they would have outward and inward blessings, they must deserve them, and that they could never do, and so never obtain them; now these were the thoughts of God to that people, under that Covenant, and in that appearance, all must be considered, that if they would work and obey, they should eat the good of the Land, Esa. 1. if they would not, he would destroy them; It is true, they could do nothing without his power, but once he gave them power to do all things whatsoever he should command of them, but they lost it, and God was not bound to restore it again, neither was he bound to take away that Law of Commandments, which before he gave unto them, when they had power to fulfil it.  
What would man have been after his fall, if God had in all respects left him to himself? if he had left him Lawless, he would have been like a wild beast, making further havoc of himself and all things; he was not able to subsist of himself, nor to wind and turn all things in the world, but must presently sink and perish, now man had a great desire to live, though he and all his posterity were to die at last, then to have died presently out of hand; Adam thought to hid himself from God, now if God did any thing for him, it was out of love, merely for his name's sake, man could not challenge any thing at the hands of God, now whilst man and all his posterity was under this cloud of darkness, God himself found out a way of deliverance.  
O man, what canst thou say for thyself, or what canst thou charge the Almighty with? I do hear many objections raised up by many spirits, if my matter did tend towards it, I should be more at large concerning it, O Antichrist, what haste thou to say against God? my bunnesse is with thee will the Almighty delude and harden thee, and then will he condemn thee for thy being so? Is this the highest objection that thou canst raise against the truth and people of God, God must needs be just and righteous in thy way, or else not at all, let God be true and every man a liar.  
I shall Answer to, and discover most of thy conclusions in thy description of God, thou dost let thy tongue and heart run forth to any thing, I have and shall speak to all that which thy heart hath imagined, and thy tongue expressed, that is worth the speaking to, I have already and shall to the end of my book, principally, direct all my discourse concerning God, and in this I have, and shall comprehend all that I have to speak against, and all that I have to contend for:  
First, of all, all things whatsoever, is not God in his essence, 
Bright Star, That the creatures are fully to be reduced to the Creator, and consequently, as whatsoever is in the beam and heat so considered, is no other than Sun and fire itself, so is there nothing in the creature, which is not the Creator himself, pag. 77.  of all creatures, none are so glorious as Saints and Angels, which are elected, and that for these reasons.  
First, the life of Christ and a Christian is both one and the same spirit, 1 Cor. 6.17. he that is joined unto the Lord, is one spirit; Again, the life of Christ and a Christian, is both one and the same God, Joh. 17.22. whatsoever is absolutely pure and divine, is God, but the life of a Christian is absolutely the pure divine glory of the Lord Jesus, therefore that life is God, 2 Pet. 1.4.  
Secondly, the essence, is all in all, and will be so for ever, but the nature of God in a Christian, is not all in all, therefore, it is not God.  
Thirdly, the essence is the first cause of all things, a Christian cannot be the cause and effect too, therefore not God, that is, not God in his essence, but God in his appearance, God in electing a Saint and converting him, is not in one and the same appearance in reference to the creature, in electing there is but one infinite appearance of God, to himself, and all things that are ordained to be, God sees them in that one appearance, or in himself, as really as he doth now they are, God sees all things at once, and all things at once are one eternal act of God, and every thing in this respect is from Eternity. God decreed all things before any thing had a being, before any creature did appear to any creature, than was God all.  
Secondly, God was not all from Eternity any other way than he is now, for if God were all things from Eternity, so he is now, he is not less than he was, neither is he more, all the glory that he hath given to all creatures, is no decreasing of his glory, God is all things, misapprehend me not I pray you, that is, he is all the divine sweetness, that is in all creatures; the devil, as a creature is good, but God is not the nature or being of any creature but a Christian, and he is not his nature neither, in reference to his corruption and creation, but in reference to his Regeneration.  
Thirdly, God is in and present with every creature, I prove it thus, whatsoever it be that hath any thing of God in it, in that, and with that God is present, but every creature hath something of God in it, therefore God must needs be in and present with all creatures.  
Fourthly, every creature is present with, and comprehended in the glory of God, God's glory is his infiniteness, if there be any thing without God, or that in this respect is not in God, than God cannot be infinite, Act. 17.28. In him we live, move, and have our being, there is not any thing of God (observe I pray you) in any creature, without God, unless we will have more Gods then one.  
Fifthly, all things are God in his works and several appearances, every work and creature is an appearance and discovery of God, for God hath therefore made all creatures, that he might discover himself to them, and not to discover himself to himself, so then every appearance, discovery, manifestation or work of God, is God, the way that I shall take to make good this according to the Word is this, every appearance or work of God, is God in that appearance, the devil is a creature, an appearance of God, therefore, in that notion and respect he is God, yea, but how? there lies the mystery, not in every respect, for in some respects it is as great a falsehood, as in any respect a truth, as he is a creature or work of God, good in his creation, the manifestation of, and being ordained for this condition, for God's power, as his servant, to do all things, Job 1.12. Chap. 40.19. Chron. 2.18.21. Prov. 16.1. according to his eternal counsel, for to bring about his end, so he is an appearance of God, and God is in that appearance, now consider that God's end, Gen. 3.4. Rom. 9.22, 23. and the devils are not one, but two, and in this he is a devil, an abominable liar, and the Prince of darkness, yet all this is not absolutely against his will, yet God cannot justly according to truth, be made to be the author of sin, 1 Cor. 14.33. neither doth he work, it into the devil, or into the hearts of men, it is horrible blasphemy to speak it, the devil is the first founder and father thereof, Joh. 8.44. 1 Joh. 3.8. Chap. 4.3.  
The fall of men and Angels was ordained from Eternity, and if they had not been ordained for destruction, they should never have been destroyed, Prov. 16. God hath created all things for himself, and the wicked for the day of evil, Judas 4. Therefore he hath mercy on whom he will, and whom he will he hardeneth: At the potter hath power over the clay, to make a vessel either for honour or dishonour, so hath God power over all creatures, to save or condemn, according to the good pleasure of his will, for the manifestation of his power and justice, through his infinite patience and long sufferance, upon them which are vessels of wrath, and to make his mercy known on them which he hath prepared unto glory, Rom. 9 All things shall be according to the will of God, for nothing can ever be, that is quite contrary to his will; consider of Gods will under these two notions.  
First, a Secret; secondly, a revealed will, now the revealed will cannot be against the secret, for then the Kingdom of God, or God in his will would be divided, which thing can never stand, whatsoever God is in his Word, the same he is in himself, for God doth not discover himself to be one thing in his word, and yet is not the same in deed and in truth, than the Scriptures were worth nothing, being but a mere shadow, and a confused History indeed, and when a Christian should come to enjoy God, according to his Word and Promises, according to his Oath, Seals, and evidences of his Spirit he should find no God at all, all Ordinances were then meat for babes, for fools, and men void of understanding, O then cleave to the Scripture for if that be not truth, then is there no truth at all, nor God neither.  
I do not say that all or every Word that is written there, is truth, there is some that is not, thorough the faults of translators, yet God hath been pleased, not to suffer it to be violated or changed in the being of it, but hath kept it in their hands from such an extingushing corruption, suppose it were possible, so to juggell with a wise man, as to persuade him that he were an Emperor and he were not, yet it were impossible that he should never come into his Right mind again, to know the contrary, or some of his generation after him, if men should come and tell us, that such a book were the Word and power of God unto Salvation, and we should not see the same coming along in it and with it, it is not possible that so many wise men should be deceived in the receiving of it, but should in one age or another by some means or other hear of the contrary.  
Every appearance of God is God, not God in his essence, but God in his appearance, all the beams of the Sun is the Sun, no man can say it is any thing else, and it is a truth that cannot be denied, but how, the beam is not the Sun in its essence, but in its appearance, for the essential body of light is in Heaven.  
The greatest falsehood and lie in the World may be a truth in its first Denomination, but in the way or manner of proving, confirming, and enlarging it, it may be made to be a lie, some men withhold the truth of God in unrighteousness, if men could but hold to the first principle, which is the ground of all Religions, and not forsake that in one Respect which they acknowledge in another, a Papist would then be a Protestant, a Familist would then not be Heretical, but heavenly, and so there would be but one Religion in the world.  
Every thing both in Heaven and Earth is one Infinite universal appearance of God, and every particular Creature, is a particular appearance; the Devil is God, in one of his greatest appearances, namely of his great power, Job 41.24.25. a Worm is God also, but in a lesser appearance, yet God in himself is neither less nor more, bu●●● his discovery, God is in every Creature, but not Infinitely, every particular Creature hath God in it, but not the Godhead or essence, for if God who is Infinite, were Infinitely in any one Creature, or in all Creatures than he could be no where else, and that Creature must needs be equal with God, or if his Essence were in all Creatures he would then be limited, so you may see the falsehood of that Doctrine, that the life of the least Creature is Incomprehensible, comprehending and containing all things, if the essence were in one appearance, than all the light and glory of the Sun, would be comprehended in the breadth of your hand.  
Objection, But some will say, that the same light that is here, is also every where one and the same in all places, for life is one in all Creatures.  
Answer, I grant, that the Sun is one and the same in all the world, but not in every respect, it is the same in its essence, unchangeable without increasing or decreasing, but it is not the same in its appearance, the Sun at one and the same time may be in its beams waterish in some places, in other places it may be glorious, God is the same God in all Creatures, that he is in himself, that God that is in the Creature, is the same who is one light and glory, and is essential, but he is not the same in his appearance, for then every particular appearance would be an essence, and so there would be many essences and Gods.  
God is the same in all Creatures, that he is in himself for substance in many respects, not in degree, I do not mean that the substance which every Creature is made of, is the nature or essence of God, yet we cannot exclude God from any Creature, you cannot see any Creature but you may see God there, neither can he be Included in all Creatures, he is all things, yet he is above all things, and is not the being or nature of any thing, Secondly, God is not nameless, as some affirm, or so invisible as not to be known or manifested, first of all, No man hath seen God at any time, Joh. 1. Whom never man saw nor can see, 1 Tim. 6.16. Yea, but Jesus Christ hath revealed him, Joh. 1.18. 1 Joh. 1.1, 2. That that we have seen declare we unto you, Joh. 14. Philip, He that hath seen me hath seen the Father, how sayest thou then show us the Father, Vers. 9 The Word was made flesh and dwelled amongst us, and we saw the glory thereof, Joh. 1.14. Thou shalt call his name Immanuel, which by interpretation is God with us, Matth. 1.23. Esa. 7.14.  
Again, secondly, God is such a good as that it is impossible that he should be made better; my Righteousness extendeth not unto thee, he that is wise is wise for himself, and a man hath the profit of his own labours: this doth deny God to be infinite, I speak as to wise men, judge ye what I say, and what Antichrist saith, and see what sense there is in their description of God.  
Thirdly, God is all, but God is not the universal frame and inclination of every creature, God is all the divine sweetness that is in them, God is all things and in all things, as all things were conceived in the womb of his eternal Counsel, God is not the nature of any thing but of a Christian, and not his nature neither, as I said before, in reference to the old Adam, but the new; and indeed that is not so properly a Christians as it is Gods, the nature was before as good, and it is no better when it is in all creatures and Angels but not good to them so, as to be a good actually within them, yet good to them in reference to Eternity; I say again, that God is not the frame and inclination of any creature, God is not the frame of the devil, nor the frame of man's heart; Remember the distinction, all that is divine and heavenly in all creatures, that God is, and so he hath been from everlasting, the life and goodness of all creatures that he had ordained to be created in time.  
Fourthly, God was not every creatures goodness from Eternity, in a respect to the creatures particular being, as it is now, neither was the creature good to God through his goodness, from all eternity in every respect as it is now, for God in his decree, did not see things confusedly, nor in a shadow, nor out of a divine order, God did never look upon things that were not, neither did he look upon things that were ever to be more than they are, he did not look upon the world and all things, from Eternity, as he doth now, yet he sees nor knows no more now, than he saw and knew from Eternity, the understanding of God is infinite, Job 14.12, 13. Esa. 40.13, 14. Rom. 11.34, 35. Thou art the same, and thy years shall not fail, Heb. 1.13. He saw all things then as perfectly before they were, as he doth now, now they have a being, for he cannot increase in knowledge, power, or wisdom, he cannot do that now which hath not been in his thoughts from Eternity.  
Fifthly, the essence is not movable, nor active according to the motion, or after the manner of men, to begin now, and anon to have done so much, and to morrow to end, but when God gins all things, he ends them too; God in all his works and Counsels, is the beginning and the end, Rev. 1.8. Chap. 22.13. Esa. 41.4. Chap. 44.6. if God should act according to men, judge what will follow, let us a little weigh and consider the business.  
First, if man could begin and end a work at once, he in that work would not be man but God, but this he cannot do for want of power, we must not think, that because all things are at once one act of God from Eternity, that therefore God ever did, or can do any thing confusedly, but by such infinite wisdom that is above the knowledge and apprehension of all things both in heaven and Earth, in respect of God nothing had a beginning; to us all things have their real beginnings and end, yet God doth begin a work and end it, in reference to itself really, but to God all things are eternal; when an Artist would make a curious work that was never made, before he can work it with his hands to make it visible and fit for use, he must first contrive it in his mind, it must be made there, and then according to that inward platform, he guides his hand and instrument, now in some respect it is so with God, not in all.  
The Works of God are first in his mind, before he begin any thing to make it visible, either to itself, or to any creature whatsoever, and then, according to that eternal principle of infinite and divine wisdom within him, he orders and doth all things.  
Now the first difference is this, Arts and curious works, do come into the mind of man that was never there before, for that is it that increaseth his glory amongst men, but, with God it is otherwise, for in the beginning of the creation, a work, that neither men nor Angels had a hand in, nothing came into the mind of God, that was not there from Eternity, either in the beginning, in the Progress, or end thereof.  
The second difference is this; God by doing of all things, did not enrich himself, in wisdom, power, ●r glory, not in the least measure, but did all things for the manifestation of the same unto those whom he had ordained to know it, either for their salvation or damnation, but with man it is otherwise; for all that he doth, he doth it, that by it he might enrich himself and increase his honour and excellency amongst men; and when he hath it, than he can discover it, now as God never did any thing to enrich himself, so he never did any thing to be a manifestation of himself to himself, in any other way, than he knew from Eternity, Prov. 8.22, 23.  
Sixthly, God is all things, that is, God is the first original cause of all things, and all things in their original is God, now we 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 being, no more than they are now; now they have a being, the purpose or Counsel 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 Counsel of God is in all creatures, and all creatures are in God's 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 than we should make God to be nothing but Will, the Power of God, the Wisdom, 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 do any thing, but so as he hath also an infinite understanding to know why he wills the being or good of any thing, and he is as infinite in power also to accomplish and bring to pass whatsoever he will, Matth. 19.26.  
Again, seventhly, God is this and that good, both in his servants and in all creatures, that is continually named, known discovered, and enjoyed, the name of God is whatsoever God is, I am saith God to Moses, I am infinite, I am such a being, as thou nor all creatures are able to conceive of, unless you were gods equal with myself, 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 he doth discover and reveal himself unto us, and that by which we come to enjoy communion with him, 1 joh. 1.3. We know that God in his highest and greatest glory, cannot be known, named, or manifested, not to any creature, but God knows himself, and all things in himself, for nothing can be above that that is infinite, God cannot be above himself, now it cannot any way be made good, that God is nameless, either in respect of himself, or in respect of his creatures, what should we call him, when we call upon his name? There is no man but calls him God, unless it be an Atheist, and these that say that he is nameless, do call him by many names, the true Light, the true Love, the true Good, the true Life, and many other terms which they give him, as you may see in their Writings.  
Eighthly, The invisible power and Godhead, is in, and made manifest by every creature, Rom. 1.20. When God doth discover himself to us by the creatures, he doth discover no more of himself by them, than what is in them; it is by the light and glory of the Spirit of God within me, that it comes to pass that I know any thing of God in those creatures that are without me, now if God should discover himself no other ways then in and by the creatures, than we should never know more of God, than what ●his works do 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 glimpse 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 Read in the large book of this Creation, the pardon of our sins by Jesus Christ, nor our Reconciliation with our God.  
Thirdly, This world in its brightest appearance, cannot discover that deceitful 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 knows all things in this world; yet if he know not God in the spirit, he knows nothing as he ought to know.  
Fourthly, What difference is there between 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 Son 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 Godhead 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 pluck God out of his Throne of Majesty and glory, and set himself down in his Room, to discover this mystery 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 being of God is not a confused, but he is a being 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 discern the Infinite wisdom of the Trinity in the Divine order thereof, art thou able to express the mystery of that Essential glory, that all Saints and Angels in Heaven and Earth have ever been enquiring into? but can never find out, the depth of that unexpressible wisdom; that from Eternity hath been seated there.  
Thirdly, The order of the glorious Trinity is the Trinity, the Father, who is first, the Son 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 Persons in the Trinity, without the union, both of Persons and natures, the distinction is, God distinguished into three persons.  
Fourthly, The Godhead is not the three Persons, the Father, Son, and Holy Spirit, in a way of confusion, but in a way of order; again, the Father Son and Holy Spirit is not one and the same God but in a way of order.  
Fifthly, God is above all created order, either of Angels or men, for the order of the Godhead, in some Respects is the Godhead, the Father he is first, and that by order, and he is not the Son, for then there would be more Sons than one, or rather none at all; again, the Son is the second, and not the first, nor the third, so the holy Spirit is the third, and not the Father, nor the Son, now if it were not for this, there would be no Trinity, abolish this, and you deny the Trinity.  
Sixthly, God is a being of Divine order in all his works, Adam was first form then Eve, God divided the time wherein he did all things, into six days, Gen. 1. and he did that by a divine order, look upon the whole Creation, as it is the work of God, and see what a glorious order there is amongst all Creatures, Jsa. 64.4. if you consider of the consent that there is amongst the Creatures, notwithstanding all those differences and contrarieties that are in opposition to one another, look upon the universal composuall of all Creatures, and see how they are fitted one to another, look upon the combination and connexion that is among the creatures, and in all this you may see the sweet order that is among them; O then, how Heavenly is the order of the Trinity! disorder is the confusion of all things, and sin is that that hath put all things concerning man out of order, for a man to see a mighty Army, in a difficult place, against a cunning Enemy, set in order, what sweet union can they then have in all their Battles so long as they keep order? What a blessed thing it is to see a Kingdom in good Order, we all pray for such a day, that so many precious lives might not be lost as are, what a glorious thing it is to see a Parliament in order, do we not at this present see and enjoy the benefit of it, so consider of it, in the things of God, is it not an excellent thing to see a man walk orderly? is it not an Angelical heavenly thing, to see a Church gathered and governed by a positive Gospel's Order, to see every Ordinance instituted in a spiritual Order, what a profitable thing it is to hear a particular Christ and him crucified, preached in order; Order in many respects, is the first cause of union; O look and admire, at the sweet and unexpressible order and union of the blessed Trinity! if there be no order, there cannot be any union, union is not first, and then order, the Father is first, and begets the Son, Psal. 2. Heb. 1.6. Matth. 3. the Spirit proceeds from both, and then there is union; consider of the order, union, and distinction of persons and natures in the Trinity.  
I shall open what I have said by speaking a word concerning a Christians union with Christ, Christ and a Christian are both one in their original, in nature, in the spirit and glory of God, 
Bright Star, If the Son of God, by taking on him the humane nature, made himself of no worth, and descended to be nothing, it follows that man is nothing, pag. 73. lin. 18. Now he saith so, but sometimes he saith that man is as eternal, as perfect as God, yea, God himself, see Theologia, pag. 31. and pag. 37. and pag. 52. lin. 6. See the Bright Star, pag. 77. and pag. 182. See Divinity Dissected, pag. 1. If the creature, be something, saith he, God cannot be infinite, for there should his being be bounded, where ours began, pag. 78.  the Father. joh. 17. 1 Cor. 6. both begotten from Eternity, Ephes. 1. Prov. 8. Ephes. 2.10. Rom. 8. Heb. 2.14.  
First, Christ is the Son of God, so is a Christian too.  
Secondly, There is two natures in the person of Christ, the Divine, and the humane made heavenly by participation, so there is in a Christian, the difference is this.  
First, Christ in his person, is the first begotten and first born of God. Rom. 8.39. Col. 1.17. the person of a Christian is the next begotten of God, in the Lord Jesus.  
Secondly, the person of Christ is the Word of God, 1 joh. 1. and was ever with the Father, Prov. 8. the person of a Christian was eternally with God in his eternal Decree, but not the Word, as Christ was.  
Thirdly, The person of Christ is that by which God made the worlds, and by which he doth uphold and bear up all things, Heb. 1.3. but the person of a Christian is not.  
Fourthly the union betwixt Christ and a Christian is a made union, a union that in respect of a Christian had a beginning, but the union of Christ in his person is without beginning.  
Fifthly, A Christians union may be increased, and that may be discovered concerning it, that he never knew before, joh. 20.9 but the union of Christ cannot.  
Sixthly, The person of Christ is the second in the Trinity, 1 joh. 5. but a Christians person, although it be there, yet not a person there, the second difference is this:  
In respect of the Offices of Christ, in his Kingly Office, he is over all Christians, Angels, and creatures, Heb. 1. 1 Pet. 4. last. Col. 2.15. so a Christian is a King too, but not as Christ is, he is a made King by Christ, Revel. 5. he is a King in the kingdom of Christ, Rev. 3. he is a King towards God, and shall receive a Crown, 1 Tim. 6. he is more than a man in this world; more than a Conqueror, through Jesus Christ, Rom. 8.  
Secondly, Christ is a Priest, so is a Christian too, but Christ is a Priest for ever after the Order of Melchisedec, Heb. 5. A Priest to offer up himself a sacrifice for sin, to make reconciliation, to purchase liberty, and everlasting glory for men, 1 Cor. 5. Esa. 53.5 1 Pet. 2.24. But a Christian cannot be the saved, and Saviour too; he cannot reconcile, save, redeem, or give life to any, he is to praise God for ever for Christ, and all that comes along with him, Rom. 8.32.  
Thirdly, Christ in his Prophetical Office, he is the only true Minister of the Gospel, he did bring glad tidings to the world, a Prophet to teach and inform his Church by the Spirit, joh. 15. So a Christian is a Prophet too, but how? Fellow me as I follow Christ, 1 Cor. 11.11. To teach the Truth as it is in jesus, for so he hath been taught of the Lord Jesus, 1 Pet. 4.10. 1 Cor. 14.3.33. He knows nothing of himself, but what Christ reveals unto him, joh. 15.5. 1 Cor. 4.7. The third difference in a Christians union, is this:  
Christ in his essence is not only the Word, 
A Christians union with God is a Glorious discovery, of the incomprehensible union of the blessed Trinity.  but also the mind and spirit too, joh. 14. Philip, he that hath seen me, hath seen the Father, Rom. 10, He is God ever all, blessed for ever, 1 joh. 5. last. This is that very God, and that eternal life; But the person of a Christian is not the mind, word, and spirit, yet he hath all within him.  
Last of all, Christ and a Christian in their highest glory, are not one by union without distinction; a distinction without separation, Rom. 8. last. Now you see the oneness that is between Christ and a Christian, and you see the difference too, the glory of a Christian is so great, that none are able to express, to apprehend or comprehend, Ephes. 3.18, 19 That that eye hath not seen, nor ear hath heard, nor it ever entered into the heart of any man, to know that love of God, that passeth knowledge: Now if the glory of a Christian be so great, how infinite is the glory of the Lord Jesus? the union of the Trinity is so great, so infinitely glorious, that all Saints and Angels knows not the utmost mystery thereof, the union is so great, that they are one in essence, though three in person, they are not three Gods but one, every person is God, not the Godhead or essence.  
The Father in his Essence is the whole Trinity, and so is the Son and Holy Spirit also, but in his Person he is not; Christ in Reference to his Person is the second in the Trinity, that created, assumed, and is united to the humane nature, and in that he suffered and reconciled God to man, and man to God, this is not God the Father, he sends his Son into the world, Jo. 3.16. nor the Spirit, for he reveals Christ, Jo. 14.17. this is an undeniable truth, the Scriptures doth plainly declare it, Jo. 1.14. Matt. 1.16. 2 Pet. 1.17. the Spirit is called another Comforter. Jo. 14.26. Chap. 15.26. this is in reference to their Persons, they are one in Essence, Jo. 4.24. and in their Persons they work one and the same way, to one and the same end, Jo. 14.18. Joel 2.28. Esa 24.3. some Scriptures concern Christ as man, soul and body, Jo. 5.30.31.32. Matt. 26.38.39. the 20.28. Phil. 2.7, 8.9. Heb. 5.7.8. Again, some are to be understood of Christ God and man, the second Person in the Trinity, Heb. 5.9. Jo. 6.62.63. the 2.19. Luke 21.33. Jo. 3.13.14.15. the 1.14. Isa. 41.2. Again, some Scriptures speaks of Christ in his Godhead or Essence. Jo. 10.30. verse 18. Chap. 16.14. the 14.15. 1 Jo. 5.20. Rom. 10.9. so we must understand of many that speak of God as a Person. 1 Jo. 5.8. Matt. 3.17. Heb. 1.8. Psal. 45.7. Psal. 12.28. 2 Pet. 1.17. some of his Essence or Godhead, Act. 17.28.29. Rom. 11. Last, so Esa. 40.25.26.28. 1 Tim. 6.16. john 1.18. job 36.26. so also of the Spirit, as a Person. Io. 14.17. Matt. 3.17. some speak of his Essence, Io. 4.24. Act. 5.4. job 26.12.13.   

CHAP. XII. A Description of the Devil.  
OF all the ways, and works of God in this world, the Devil is the greatest and the Chiefest, job. 40.19. and 41.34. there in no created being in this world, that is so great in power as the Devil is, Ephe. 2.2. he is called the Prince that ruleth in the Air, and he is thus called for two Reasons. First, because of the greatness of his Dominion. Secondly, his greatness in being, there are but two kingdoms, the Kingdom of God, the kingdom of the Devil, the Kingdom of light, and the kingdom of darkness, Secondly, this world by reason of sin, lies under a thick cloud of darkness, the Devil by his works is this covering and cloud, that overshaddows the face of the whole Earth. 1 joh. 5.19. the Universal frame of this present evil world is nothing else but a frame of wickedness, the Devil is called the god of this world, in reference to its defilement and pollution by the sin of Adam. Thirdly, the Devil is the great Ruler and manager of all things that are in his kingdom and dominion he is the Ruler of all things, and of all spirits too, who have brought themselves under his power, by iniquity, he is for the greatness of his power compared to Leviathan, job 49.23. Behold he drinketh up a River and hasteth not, he is confident that he can draw up Jordan into his mouth, we know that Nations and Kingdoms are compared to waters Revel. 17.15. The Devil is such a devourer of Nations, as Leviathan is of waters, as Leviathan by his power doth comprehend those Rivers that he drinketh up, so the Devil by his power doth comprehend all the Nations and Kingdoms that are in this world, consider of Leviathan in these three respects, his greatness in being, he is above all Creatures, his power in action, and those mighty effects and events that are continually produced by him, by reason of these he becomes a wonder to all that shall behold him.  
So consider of the Devil also, his greatness in being, by which he can be present in all places in this world, his power in action there is no Creature can outgo him in wickedness, and there are many things ascribed to him that cannot be ascribed to any other Creature either in Heaven or Earth, he is called Legion, that is, many, he is called God, and Father, the Father of sin, the Father of sinners, joh. 8.38.44. Ye are of your father the Devil, saith our Saviour to the Pharisees, Ye do that that you have seen with your father, 1 joh. 3.8. Saint john saith, that he that committeth sin is of the Devil. Thirdly, consider those mighty effects, that are continually produced by him and in this he is above all Created powers whatsoever. Fourthly, all things in this world under this notion, are at once, and at all times comprehended by the heart and eye of the Devil, job 41.34. he beholdeth all high things, there be two sorts of things that the Scriptures calls high things, the things of God, and they are really high, so high that none can comprehend the height of them, Ephe. 4. the other sort of high things, are the things of men, and these are not really high, they are high only in the account of men, now these are the things that the eye of the Devil doth behold and comprehend, Matt. 4.8. The Devil at once did show our Saviour all the Kingdoms and Glories of this world, there be two principal thrones which the Devil Rules in; the Air, and the hearts of ungodly men Ephe. 2. both these are the proper constant seat and throne of the Devil, he is not the Air, as some say and affirm, but is in, and Rules there, he is not the hearts nor breath of men, but is in, and is the chief Ruler there also.  
Fifthly, the Devil is the greatest power, and highest principality, that doth continually oppose the glory of Christ, and the salvation of a Christian, Ephes. 6.12. For we wrestle not against flesh and blood, but against Principalities, against Powers, and against the Worldly Governors, the Princes of the darkness of this world, against Spiritual wickednesses which are in high places: The Devil is one of these Principalities and Spiritual wickednesses that the Saints did, and do wrestle against, we know that there is no such wrestling or striving between two parties that are agreed, the Devil he wrestles and strives with a Christian, and thinks to conquour; a Christian, he wrestles with the Devil and is sure to conquour, now if they were of one mind there could be no difference between them. Secondly, a Christian doth wrestle against flesh and blood, but flesh and blood are not these Principalities, and Spiritual wickednesses that a Christian is to strive against, here is a distinction, because there is a difference, were there no difference, there would be none, but, no such distinction, flesh and blood are the powers of this world, the powers of this world in this respect are subject and subordinate to those Powers and Principalities; observe this, there is a power that a Christian is to strive against, which is a greater being than the power of flesh and blood, or thus, the power of flesh and blood is not the greatest opposition, that lies in a Christians way towards Heaven, I think the power of the Devil amongst the Familists is a higher Principality and a greater spiritual wickedness, that all Christians are to strive against, than the powers of flesh and blood; now the question is, whether power were created or ever had a beginning, yea or no, I further Answer, that if it had no beginning it must needs be Eternal, if it be not a Creature it must needs be the Creator, and if this be so, then what truth is there in this Scripture, and the Word of God, if there be no power but what is the Creator, than we must strive and wrestle against the will of God, again, if power in all creatures be not the Creature itself, but the Creator himself; then if this Scripture be true God himself is no better than a Spiritual wickedness, a greater blasphemy I think cannot be expressed by the tongue of man.  
Sixthly, Jesus Christ by his cross, hath spoiled, captivated, and conquered all the principalities and powers of this world, Heb. 2.14. Col. 2.15. the Devil is compared to a Lion, so is Christ too, yea, but the devil is compared to a devouring Lion, for his name in Hebrew is Abadaon, in Greek Apollyon, that is, a destroying destroyer, Revel. 9.11. the Devil in action is like a hungry Lion, always seeking whom he may devour.  
Seventhly, The devil is mighty in understanding and knowledge, They do believe and tremble, jam. 2.19. Their knowledge of Christ doth cause them to believe, but to tremble also, We know who thou art Jesus the Son of God, art thou come to torment us before the time, Matt. 8 29.  
Eighthly, The Devil for number is greater in his kingdom and Generation than Jesus Christ is, Revel. 13. and all the world wondered and followed the beast, and power was given him over every kindred Tongue and Nation, verse 3.7. the Saints of God did not follow him verse the eighth.  
Ninthly, The Devil is a particular power or spirit above all Devils that are in darkness. If power were one, than it cannot be many, but we prove that there are many powers, they are called Angels, Jua 6. Job 4. the Devil said that his name was Legion, he is called Beelzebub, the chief or Prince of Devils, he is called Dragon Revel. 12. Wheresoever any wickedness is, there he is, for as his being doth exceed the being of other Creatures, so his wickedness and corruption doth exceed all others too the nature of the Devil is the fountain of all evils, it is the throne and top of all wickedness, all the sins and abominations that are committed by all persons in this world, are but as so many streams flowing from this fountain, the Devil is called the father of lies, the seed of sin in the bowels of the Devil is absolutely begotten by the Devil, he is the first inventor of that work, he is called the old Serpent, a murderer from the beginning, the first of liars, we must not understand, that though the Devil be the father and fountain of all filthiness, that therefore he shall be condemned for the sins of men, God is Just and Righteous in the condemnation not only of men but of Devils too, he doth not condemn man for the sin of the Devil, neither doth he condemn one Angel for the sin of another, and although there was one who was the first beginner of all, and by that greatness which he had, came to be King over all, yet we must know that God never laid the sin of other Angels, to the charge of Beelzebub, nor the sin of Beelzebub, he never laid to the charge of other Angels, Revel. 22.12. Rom. 2.6. Psal. 62.12. Matt. 16.27. though the Devil is the father and fountain of all sin, yet it is not he that doth act and commit all, it is true, that there is no sin committed upon the face of the whole Earth, but the Devil hath some hand or other, either first or last in that sin, the Devil and the heart of man are both one, in one action, not both one power or substance, but too several distinct powers, both one in action, as a thousand men may be all one in the murdering of one man, and yet remain so many several distinct persons as they were before, they have all one mind in that work, which causeth such a oneness and union to be among them, so it is the will of man to commit sin, and it is the will and mind of the Devil also, that that sin should be committed, the Devil he tempts, man he acts, so that there are two works united in one, and yet in the greatest nearness betwixt man & the devil as they remain distinct in substance, so also in action now the sins of men, so far as it is their own for which they shall be condemned is not the Devils, nor never shall be laid to his charge, when a man doth commit Fornication, or Uncleanness, the devil doth not commit & do that, yet he hath a hand in that, it could not be committed without the help and assistance of the Devil, now by all this you may see what a mighty spirit, and what a great hard worker the Devil is.  
Observation, wheresoever any wickedness is, there the devil is, Job 1.7 and that for these two Reasons:  
First, If the devil had not power to be at once in all places in this world, than he could not devour and delude in such a great measure as he doth; It would be a long tedious piece of work for the devil to go by degrees, first to one heart, and there to stay until he had finished all his wickedness, 
Whatsoever the devil is, that is his essence, but the power of the devil in one or many respects in one person, or in a thousand, is not whatsoever the devil is, therefore one appearance of the devil, is not the essence of him.  and then go to another; no, he can, and is by his power in all hearts at once, where Jesus Christ in the spirit is not, yet we must conceive that every person hath an evil or a good Angel waiting upon him, yet there is no Angel in darkness, but doth that work which he is the chief and principal agent in; I do not say that the person of the devil is at once in all hearts, that is so great, that one, nor all hearts in his kingdom cannot comprehend, but the devil is every where by his power, by his temptations, by his servants, and evil instruments which do obey his will, now the power of the devil in one or in many respects is not the person of the devil, that is, 'tis not his essence or being, but an appearance of his being, and thus much for the first Reason.  
The second is this, all sin flows from the devil, therefore wheresoever that is, there he is, a corrupted fountain doth send forth corrupted streams, now wheresoever the stream is, there the Fountain is: the Fountain is there in part, and in appearance, but not in essence, now were it not for this the stream would cease to be, or if the Fountain in some respects were not there, it could not be, wheresoever the fire is, there heart is, for that is its nature and property; and wheresoever the heat is, there the fire is, take away the fire and the heat ceases to be, now the fire is not where the heat is in its being, but in part, and in appearance, wheresoever the devil is, there sin must needs be, unless he could cease from action, so wheresoever any evil is, there the devil is in one respect or other, take away the devil and sin ceases to be, if the devil could leave tempting, deluding, and blinding the eyes, and hearts of men, men would then leave sinning. Mr. Perkins saith, that wheresoever Ignorance reigns, there reigns sin, and wheresoever sin reigns, there the devil rules; now it is impossible for the devil to rule where he is not, it is impossible, but that sin should be where the devil is  
10. The devil is not only the fountain of all corruption in all hearts, but is in his self, a particular power and spiritual wickedness, that is, though he is so great in being, yet he is a particular being, and though his nature doth comprehend such an Ocean of filthiness, yet is all this filthiness the devils own, and not another's, this great power, I do not say the corruption thereof is God in its original; for when God first created this being, it had not this name, the name devil, nor the nature neither, the devil was a good Angel, and was glorious and happy, for the time that he continued in that estate wherein he was first created, but he together with his Angels, kept not their first standing, 2 Pet. 2. and so were cast down into hell, to be kept unto damnation, Judas 6.  
This power is God in two respect; first, consider it in its first original; secondly, it is God in his appearance.  
For, he hath therefore created him, that by him he might manifest his power and discover the greatness of his own Majesty unto all creatures.  
There be some affirm, that wheresoever God's power is, there also his essence is, for his power is his essence; Again, others say, that the devil is the air, from this Scripture, Ephes. 22 and the breath that is in man's body, he proves the latter by the former, if the devil be the air, saith he, man doth breathe in and breathe out the air, and in this respect, he doth breathe in and breathe out the devil, these juggling counterfeits, by these expressions, do deny the coming of Christ in the flesh, I shall ground this upon this Scripture, 1 Joh. 3.8. for this purpose was made manifest that of God, that he might lose the works of the devil; the proposition is this:  
The end of God, manifest in the flesh (was) to lose the works of the devil, I shall bring one Scripture to show what is here meant by losing the works of the devil, Heb. 2.14. that that is here called losing the works of the devil, is there called the destruction of the devil, it is not as the Familists would have it, when they speak of self-denial that God must be all and the creature nothing, that the created form, nature or substance of the devil was destroyed, in respect of being or subsisting, for they hold that all created things must perish and come to nothing, that God may be all, now if the devil be thus destroyed, then is not Christ come in the flesh, and if Christ be not come in the flesh, than his death is made void, for he cannot suffer that never had a being, and the Resurrection, Ascention, Intercession, and coming of Christ to judgement, must needs be nothing but a mere fantasy, and imagination, and if this be so, then nothing shall remain but the Godhead and if nothing shall continue but God, then there is but one spirit in the world, and if there be but one spirit in the world, than all things must needs be the act of God, and if all things be the act of God, than the highest perfection that ever man shall enjoy, he shall enjoy in this life.  
My Argument to prove that he that denies this, that the devil hath a being, denies the coming of Christ in the flesh, is this, whosoever denies the work that Jesus Christ came to do, denies Christ himself, but to say that Christ came to destroy the being and substance of the devil, a work which he came not to do, is to deny the coming of Christ in the flesh; I shall give one instance to prove this, he that denies that to be God, which in truth is God, he denies the being of God himself, but he that holds that there is but one spirit or life in all creatures, which is the true God, besides which there is no other, he affirms God to be that which in truth he is not; Therefore he denies the being of God himself, so he that affirms that to be the work of Christ, which in truth is not, he denies the coming and being of Christ himself, but he that saith, that the end of Christ by his coming, was to destroy the very being of the devil, he affirms that Christ came to do that work which he hath not done, nor never will do, therefore thus to speak is to deny the coming of Christ.  
Objection. What is meant by these words, Destroy him, that had the power of death, that is the devil?  
Answer, To destroy him, is not meant to destroy the devil in his being, but the devil in his erterprises, Christ by his cross, dealt by the Devil, as God did by the Spanish Invasion, in which all the purposes and plots of the enemy were drawn up to one head, 
Simil.  the execution thereof being set on foot all their hearts were linked together in one as their ships were, and all instruments being ready, making full account to conquour and destroy all that was before them, God for the preservation of his people, raised up an instrument, to defeat the enemy in the height of their villainy, by which all their ships bonds, purposes, resolutions, counsels, and determinations, were all loosed, destroyed, spoilt, and captivated, and the Kingdom saved and delivered in a miraculous manner from such a sudden ruin and cruel overthrow, we know that they were all destroyed, though not all slain.  
The plot of the Devil from the beginning, and all his purposes and resolutions, concerning the total overthrow of Zion was drawn up to one head, the Devil and all the instruments of Hell and this world, had made all things ready for execution, endeavouring to bring a sudden ruin and perpetual overthrow to the kingdom of Jesus Christ, Christ by his coming, when the Devil was in the prime of his strength, when he had gotten almost to the top of all his desires, I say that Jesus Christ by suffering for sinners, by satisfying God's Justice, by reconciling God and man together, spoilt, loosed, captivated and destroyed the Devil, and all his assistance, in all their purposes, counsels, and preparations that he had made, and delivered all the Saints from bondage, darkness, death and thraldom, which they were in under the Law, and brought life and immortality to light thorough the Gospel. The similitude is full and clear, the difference is, that God's work by Christ in the redemption and salvation of the world, was more excellent and exceeding glorious than this outward deliverance by man, from an outward calamity. I do not bring this only to compare the work of God in our outward deliverance to his work in our spiritual, but I bring it to prove that Christ by his coming hath destroyed the works of the Devil, as God destroyed the divices of these enemies in that exploit which they had in hand, that as God defeated them by causing their own purposes to be their own confusion, so God by Christ, spoilt and destroyed, not the Devil in his substance, but in all his works, purposes, and determinations by the power of his Death and Resurrection.  
I shall further Discover the Devil to you by these following considerations. First, the Devil is an enemy to the name of God, I shall prove it by these arguments, first whatsoever is not Spiritually subject and obedient unto the command of God, is an enemy to his name, for a persons obedience to God's Commandments, is that by which the name of God is glorified and exalted, but the Devil is not spiritually subject and obedient to the Commandments of God, therefore he must needs be an enemy to his name.  
Secondly, that spirit that would exalt himself so as, that by his inventions he would be equal with God, that spirit in so doing is an enemy to his name, but the Devil's desire was, and still is to exalt himself so as that by his inventions he would be equal with God, therefore the Devil is an enemy to the name of God.  
Thirdly, that spirit that doth endeavour to destroy all the decrees and works of God concerning the Redemption and Salvation of man, which are for the glory of his name, that spirit is an enemy to his name, but the Devil hath and still doth endeavour to Annihilate and make void all the Decrees and Works of God, concerning the Redemption and Salvation of the world, therefore, the Devil is an enemy to the name of God.  
Last of all, that spirit whose nature, is contrary to the nature of God, that person must needs be an enemy to the name of God, but the nature of the devil is in an unexpressable measure contrary to the nature of God, therefore the Devil cannot be any other than an enemy to God, the Scriptures to prove these arguments are these, Revel. 12.7.8.9. Gen. 3.1.2.3.4.5.14. Matt. 4.3.6.8.9. Revel. 12.3.4. Matt. 2.16.20. Ephe. 6.12. Job 4.18. 1 Pet. 2.4. joh 8.48.  
Secondly, the Devil is an enemy to the nature of God, I prove it thus, first, that that is not or hath not the nature of God in it, in one respect or other, he must needs be contrary to it, for that which is not light, or which light is not in, that must needs be darkness and so consequently contrary to it.  
But the devil is not the light, nor is not in this respect in the light, therefore he must needs be an enemy to it.  
Secondly, That which any person seeks continually to destroy and devour, that he cannot at that time countenance and be a friend too, but the continual practice of the devil is, how and by what means he may devour and destroy the nature of God in a Christian, therefore he is an enemy to it, the joy of the devil, if he have any is, that he by his might and power, being premitted, can deface the Image of God, and hinder the workings of the divine nature in the person of a Christian.  
The desire of the devil is, that he might, never to all Eternity, be made partakers of the divine nature, nor ever be united or reconciled to God, this is a Maxim in Divinity, that a true and real desire of Grace, is Grace, the Devil cannot have a spiritual desire to be united to God, but that desire must in the rise of it, be produced by his union with God; your Familisticall Infants, I mean those of the veil, do say, that all things without exception are reconciled from this Scripture and the like, 2 Cor. 6.18, 19 Col. 1.20. Now if all things be, than the devil is, if this be true than this absurdity must needs follow, if the devil be reconciled, than Christ died, to reconcile that which by his cross was totally captivated, and destroyed, Heb. 2.14. Col. 2.15.  
Secondly, If this be true, than the Apostle doth say that in one place, which he denies in another, compare Col. 1.26. with Col. 2.15. Now if they say that the Scriptures are false, and that there is no devil, they speak that that their fathers in a better, subtler way have spoken before them, therefore they may save themselves a labour.   

CHAP. XIII. A Description of the Spirit of man.  
ALthough this be a difficult point, to show what the spirit of man is, and a thing that I intent not to meddle with, in that way that many do, yet give me leave to describe unto you what the spirit of man is; it is described in the Word of God, therefore I make bold to give a definition of it, God hath carried my spirit through algreater and harder work than this is.  
There be these opinions of the spirit of man, one is, that it is mortal, and shall die and perish with the body; others say that it shall die with the body but shall be 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 principal part of my discourse to show the mysterious Antichristian falsehood thereof; and for the further confutation hereof, I shall go on in this matter concerning the spirit of man.  
I desire to keep close to the rule, and I think this to be the surest way to take to, that no man may wind and baffle me out in what I shall say and then we shall see the blasphemy of these Doctrines to appear 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 being, which it had not before, by the Word of God, Gen. 2.7. Joh. 1.10. He 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 soul, 1 Cor. 15.45. The first man was made (observe that expression,) a living soul, it had a beginning, God had ordained that it should be, Heb. 11.3. But it had not a real substance and being, before it was created, all things are eternal in reference to the purpose of God, but nothing is eternal in reference to itself, nothing was really neither in respect of itself, as it was in the creation; God's purpose was that it should be one of his works in the creation.  
Some do conceive that because it was, and in a great measure still is, such a great and glorious being, therefore it must needs be, not only of, but the essence, or God himself, for when God breathed in Adam the breach of life, he then did breathe in himself, and could breathe in no less than himself.  
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 only by the power of God, but of the power, and is the power of God, we dare not acknowledge any thing because of our imaginations, for they are deceitful, but we 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 do, 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 himself, either to be, or not to be, either this or that, rich or poor, a King or a Beggar, to live or die, to walk or refrain from walking, Rom. 13.1. There is no power but of God, now thus fare we can go and no farther, not in a way of truth, modesty, and safety, unless we will make ourselves of the number of them, or compare ourselves to them that praise themselves, saying, that no man can Preach such strange, high, care, divine mysteries as they can.  
He that is baptised 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 be divine and God; This is mystical Divinity, that none can understand but themselves, deified 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 express the very word) whose essence is not where his power is; well, what I have said we have proved, and will acknowledge, but not in every respect, for in some respects, it is an Antichristian lying blasphemy, I'll 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, than he did know all things sensibly and infinitely, and did do all things, and still doth know all secrets both in heaven and earth, in grace and in nature.  
O mystical Antichrist, prithee tell me one thing, do not be found to be a liar in every word, dost thou know really and absolutely, that thou thyself art God, and knowest all things as he doth? then tell me this, what didst thou do? what was thy employment and work from all eternity? canst thou not tell? If thou art God thou canst not forget thyself, nor be ignorant of thyself, before thou didst appear in this Organ or visible form, which before was hid within thyself in silence and darkness.  
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 until he be the thing.  
This is a poor come off, is not God as infinite in his Word, as he is in his mind? observe that.  
Again, if thou art God, why dost 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 soon thou shalt die.  
Again, if thy Spirit be God, show me all things in the path of nature, canst thou number the Stars, 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 thyself with Darkness, and make the thick darkness thy Pavilion? doth the eyes of all Creatures wait upon thee, and dost thou give them their meat in due season, it is time to stop? If thou canst, come forth and answer? If not, Why dost thou so exalt thyself, speak against, and without measure blaspheme the Almighty,  
The Spirit of man is not the Essence, but it is God in 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 go into man himself, but he did not put in, or go in himself, 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 being, for light and darkness 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 he hath decreed, that by that light shall be revealed unto them, Rom. 1.19. For as much, as may be known of God was manifest in them, for God hath showed it unto them, now if that light had been able to carry them forth, into a spirituality in all things, that as they knew God, so they might glorify him as God, and not become vain in their imaginations, and so turn 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 been saved, verse 20.21.22.23.24.25. but that light was not sufficient for such a work.  
Secondly, the spirit of man is of, thorough, and to God, that is, as he is the Ordainer, Creator, Governor, and Upholder thereof, surely, there must needs be a wonderful appearance of God, in all this, and this must needs be God in a glorious appearance or discovery of himself in man, and yet his Essence is not the nature life and spirit of man, a wonderful 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 heir of all things, being very frequent in Communion with God, now the same spirit that he had then, he never lost, for than 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 he lost, both for himself and his posterity, in the day that thou eatest thereof, in dying thou shalt surely die, now if by dying the Lord had meant, to take away his Spirit in the being of it, then how comes it to pass that he lived so long, knew his wife, and increased in his Generation, by which means we come now to have a being in the world, what cunning Antichristian Poetical, Philosopher is there, that can wind us out of any of these truths.  
Fourthly, If Adam lost his spirit, and it was not one and the same with ours, than did God raise up another contrary Generation in the World, and then what kind of Death is that which he did, and we do now suffer, if that spirit was destroyed in the being of it than it never after felt, or could be any ways capable or sensible, 
See the book Entitled Divinity and Philosophy dissected.  either of a condition of Joy, or torment, but that, that we call the loss and fall of man, that Antichrist, saith, is nothing else but God in an appearance of darkness, for the sin's cause, and for the good of the man, that God and man had made, that he might take an occasion by this darkness and obscure appearance, to manifest himself to, and in the man, in all his Essential glory, Answer, man by his fall instead of bringing Death to himself and to his posterity, by this means he brought life and immortality, the Godhead and the Essence to himself, if all this be true, it is time I think, to throw away the Scriptures, in the beginning God made man Righteous, but he hath found out many inventions Eccles.  
Fifthly, 
Bright Star, That light is a pure simple naked and habitual faith, Residing in the crown of the of the soul, and beholds God without any mean, pag. 115. As if he should say, that the soul, by a habitual faith, beholds God, without a Mediator, for, saith he, nothing is but Gods will. pag. 70. the will of God is God himself, therefore, nothing is but it, pag. 71. line 14. and that this is a Divine truth according to the Scriptures, he turns you to the first chapter, and there you shall see one lie proved to be a truth by another, if this be a truth it is Impossible that there should be any Mediator, and if this be true than the soul is God, and so God doth behold himself without any mean.  the spirit of man is a particular substance and power; besides the Essence of God, yet there is not another Essence or Godhead besides that one, who is Infinite and Eternal, all spirits whatsoever are so many particular substantial powers, all powers, whatsoever are one in their Original, but many in reference to their particular beings; if any man hath locked himself up in secret, and is very loath to come forth to show himself plainly to the poorest capacity, whether he be for Christ or for Antichrist, yet let him now come forth to help us against the mighty, or to help 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 Godhead is God, and it is not compounded of parts and degrees, but the power of God, in the several 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 several 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; Again,  
Thirdly, There cannot be a higher confusion, or A greater contradiction imagined and expressed by the heart and tongue of man, than this, to think that God, should ever bow down to the Lord Jesus, God in his Essence is the blessed Trinity, in his person he is the Father of our Lord Jesus Christ, take away a man's, or an Angel's power from him, and what is he? Again,  
Fourthly, It is impossible that ever God in his power, should be spoilt, by the cross of our Lord Jesus, Col. 2.15. and hath spoilt principalities and powers, and hath made a show of them openly, and hath triumphed over them in the same cross.  
Fifthly, God had ordained and created these invisible powers for this one main end, that Christ in his cross might spoil, and triumph over them, for the Everlasting glory and exaltation of his own name, The seed of the woman shall break the Serpent's head, Gen.  
When hath ever any Army, been 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 unspeakable glory of the Lord Jesus, that he can bring forth from under a poor low appearance on the cross, such a mighty and Infinite power and glory, so as to spoil, to pull down, and lay in the dust, all the glory of this world, thus much for a certain truth is clearly held forth in the Word. Again,  
Sixthly, The spirit of a man hath many faculties, that goes, to the making up of a complete 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  power it is, until that power that made it, do, or is pleased to persuade 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 he with his thoughts, soar up and down, and encompass heaven and earth, and bring home tidings of that which the tongue is never able to express, nor indeed the whole heart able to conceive of, or comprehend, the devil, 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 devil, in a greater measure than the devil is in power above all creatures, Rom. 8.37, 38. He only is able to trample upon the devil, James 4.7. And by Faith to overcome this world, 1 Job. 5.4. A Christian in power is next unto Christ, the devil is next unto a Christian, Antichrist in power, is next unto the devil, and a natural 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 mind of a man from that which he hath affection to, all the powers that are in the soul are never in a Jointure 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 limbs and joints 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 continual action of man's heart, is to live and move in the devil; 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 be so resolute, so positive, and wilful in all Heresies, Opinions, Disputations, and Works whatsoever, but because that these three principal powers in their spirits, are deluded and captivated by the god of this world.  
Lastly, The life and spirit of man is not the wind in the Air, nor the breath that is in man's body.  
Objection, The spirit is a reasonable creature.  
Answer, The wind is reasonable in reference to the creation, but in comparison of man it is not; Man is fall'n down into everlasting misery, and raised up again into everlasting glory, doth the wind know or understand this?  
Again, The breath only is not the spirit, for the same reason that I said before.  
Secondly, The breath is visible, and may be 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 original. 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 himself to all his works, by which they come to be, and to subsist in their being.  
Secondly, Consider how God hath united one work to another, yet notwithstanding this union, they remain several and distinct in their beings' natures, motions, and possessions, the being of a Beast is not the being 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, internal eternal possessions of men, a Beast knows his own kind from a man, this is not man's 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 enlightened, 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 entangled or polluted with the world, when a man out of that light and knowledge which he 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 be forgiven, neither shall there ever be any mercy for that man in this world or that to come, the sins I shall sum up in these several expressions; When a man shall make use of all that light, knowledge, and strength which formerly he hath received, in a wilful way, to this end, that now by all this, he doth deny the coming 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 goodness of God, for such a man, with a good will and delight, purposely against his conscience, against the strive 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 coming, to undervalue him, to laugh and make a scorn or jeer of the spirit, in all that it saith in the Scriptures, for a man to mock at the servants of Christ; when they writ, dispute, and contend, for that Faith that was once given and cannot be given again, the Word saith, that it is impossible that such a man should be renewed again by repentance, seeing they crucify again to themselves the Son of God, and make a mock of him, Heb. 6.4, 56. 2 Pet. 2.20. Matth. 12 45. Esa. 58.2, 3.  
O Antichrist, what dost thou say to this? art thou able to come forth and confirm thy Doctrine, by signs and lying wonders, canst thou by thy turning of Divinity into Philosophy, and Philosophy into Divinity, and so make up one great mystery of Iniquity, draw away the third part of the Stars of Heaven, the third part of Professors after thee, well this may be, thy number increaseth apace, but those that are elected, shall never fall, we do look for what we already see, for trying, apostatating, and back-sliding times, but be of good comfort, whosoever thou art that haste but as much Faith in, and love to a particular crucified Jesus, as a grain of Mustardseed, which is the least of all seeds, thou shalt never fall off for ever, from thy communion with God in the Lord Jesus, Rom. 8 38. nothing shall be ever able to make a separation betwixt thee and thy God.  
But some may object and say, to what end do I thus labour to discover the spirit of the Devil, and of Man, and the sin against the holy Spirit; wherein doth this describe and discover that mystical mischievous Antichrist, whose Doctrines you undertake to overthrow by the Word of God.  
Answer, By discovering and describing the devil, I prove and bear record to many truths, and by proving and bearing witness to the truth, that it is the truth; I condemn many Doctrines as being false, untrue, and not of God, but such as would if it were possible, blot out the true knowledge and remembrance of the true God, from the midst amongst us; there be these general Doctrines, and particular heretical parts, which are discovered to be no other, than the imaginations and lies of blasphemous lying spirits, the Familisticall Doctrines in general which are described and confuted by the discovery or description of the Devil are these;  
First, It weakens and annihilates this Doctrine, viz, That there is but one spirit in the world, and that is essentially God, if the Devil have a being, as the Scriptures declare he hath, than there are two spirits in the world, and if there be two spirits, then of necessity one of them cannot be absolutely and essentially God, unless we will acknowledge two Gods; now if there be such a being or spirit, which is absolutely evil, and so a Devil absolutely; and really, than this Doctrine is false which acknowledges but one spirit.  
Again, If there be no devil, as they in all their writings often affirm there is not, then is there no God neither, and this I prove by these Arguments.  
First, He that willingly denies God in one respect, he denies him in all, but this Doctrine doth deny God to be in this respect, under this one main consideration; Therefore it denies God under all considerations, I shall explicate this Argument thus, he that denies the Works of God, he denies God himself, but this spirit will not acknowledge a devil, who is one of God's Works in reference to the Creation, it will not acknowledge that ever there was such a being or spirit, such a work or creature, as he is whom we call by such a name, therefore in denying him who is one of the works of God, yea, the chiefest of his ways, as Job saith, they deny God himself.  
Secondly, Every work or creature that was, or ever shall be created, is an appearance of God, my Argument is this, he that denies any of God's works, he denies the appearances and discoveries of God himself, but this Doctrine doth deny God in respect of his creatures, which are so many discoveries of him, therefore it denies God himself, he that denies any one beam of the Sun, and will not acknowledge it to be the light thereof, he denies the Sun itself, for as sure as the Sun is, so sure is it that all its beams are its own proper light, and there cannot be any division made, unless men will say, that it is not in Heaven.  
Thirdly, He that denies all the works of God, by him God is not acknowledged, but this Doctrine doth deny all Gods Works therefore it denies God himself, all creatures do declare this Truth, that God is, now if all creatures which do discover this, that God is, are not, than God is not, if that which in truth discovers God to be, is not, than God, who is really discovered to be, by these creatures which he hath created, (is not.)  
He that will not acknowledge that to be a creature, which in truth is a creature, he denies all creatures, and holds that nothing is but God and his will, 
Bright Star. Theologia.  he that denies Belzebub to be, who is the prince of Devils, he denies all the devils that are in hell, and hell itself, now if there be no evil Angels, then are there good ones, for these Angels which are now evil, were once good, and if the Scriptures which speaks concerning this, be not a truth, then is no thing a truth that it speaks of, and then this damnable Paradox stands firm, viz. that there is nothing in the creature, which is not the Creator, nothing in the Creator, that is not God.  
Fourthly, He that denies him that is begotten, 
Bright Star.  denies him also that doth beget, but this Doctrine doth deny Christ to be who is begotten of God, Psal. 2. Heb. 1. Joh. 1. Esa. 42. Act. 2. 1 Joh. 4. Therefore it denies God himself, I prove it thus, the devil tempted our first Parents, and they obeyed, and so were condemned, and upon this Christ was promised, Gen. 3. Rom. 5. Now if the devil was not, how could he tempt, if the devil never tempted, than man never sinned, if man never sinned, than Christ was not promised, if Christ was not promised, than he never appeared, if Christ never appeared, than he never died, was not raised, nor never ascended, if all this be true, than you that have any knowledge of Christ, any relation to Christ, any fellowshop with him in the spirit, 1 Joh. 1. Phil. 2.1. Judge for I appeal to you all, of all different opinions whatsoever; I say, judge whether this doth acknowledge any God, but what is in the creature, and so no God at all, and this is the first general Doctrine, and some particular parts together with it, which is described and confuted by a description of the devil, and the Spirit of man; the second general that is described and confuted by a description of the devil, the spirit of man, and the sin against the Holy Spirit, is this, that all the abominations of men and devils are the act of the Spirit of God; now if there be two spirits, than there are two distinct actors two different works, all which cannot be the act of God; The third Doctrine described and confuted is this, that nothing shall remain but the godhead, their meaning is, that this world shall be eternal in its generation, this present succession of ages and generations shall never end, for God is all things, and all things are God, 
Bright Star, Theologia.  now if it be a Truth, that there are more spirits than one, than this is true, that they shall all come to judgement, they shall appear before God to receive an everlasting portion, either of life or death, joy or torment, glory or shame, Mat. 24.1. Cor 15. 2 Pet 3. Revel. 22. 1 Thes. 4 13, 14, 15 16, 17. 2 Thes. 1. even according as they are ordained, according as they have walked; The fourth and last general is this, that perfection is in this life, their meaning is, that there is no perfection at all, 
Divinity dissected. Bright Star, Pag. 77.78. lin. 13. pag. 79. l. 13 Theologia pag. 25. pag. 74. pag. 87. l. 12. pag. 37.  for they define perfection to be God himself, now if the devil be, than he is a creature, if he be a creature, than all creatures cannot obtain perfection here, for the devil was charged with folly ever since the beginning, and delivered unto chains of darkness, to be kept unto damnation, jude. 2 Pet. 2. job. 4.  
Again, If the Scripture be a truth, than all men shall not be saved, and those that shall, yet in this life, they have but a part of that which they shall enjoy hereafter 1 Cor. 13. 1 Thess. 4 13, 14, 15, 16. Now I leave the rest for you to consider of.   

CHAP. XV. An Exhortation to all Christians.  
I Have a word or two to speak, and that is, to a public Preacher, to a private Christian.  
You that are famous for preaching of Jesus Christ, deliver not your minds in such a way of mysterious obscurity, so as that not ten in a hundred can understand your meanings, whether you be for Christ or Antichrist, 1 Cor. 14 19  
Secondly, Condescend and stoop down without thinking it to be a disparagement to you, to the poorest weakest capacity, Rom. 14.7. Chap. 1 14. Take heed of preaching yourselves and your own words to the people, 2 Cor. 4.5. Gal. 1.10.  
Thirdly, for the confirmation and comfort of the members of Christ, by your preaching of Christ, for the confounding of the hopes of Antichrist; clear yourselves from those Antichristian, Familisticall Reproaches and aspersions, that are cast upon you, and upon that truth that you deliver, 1 Cor. 13.1, 2. to all Christians that are not so public in your trying and examining of all Religions, Doctrines, Spirits, and opinions whatsoever, be sure to hold fast a particular crucified Jesus, 1 Thess 5.21. Revel. 3.11.  
Secondly, do not believe nor put confidence in any spirit or doctrine, what ever it be, before thou seest the spirit of the Lord Jesus, bearing witness to the truth of that in thy own spirit, 1 Joh. 4 1. Rom. 8. for Satan, Antichrist, and his false ministers, and Apostles, are now very thick to be seen, in the form and shape of true Ministers, and good Angels, 2 Cor. 11.13, 14, 15.  
Thirdly, look well to your communion, delight not, nor be be not taken up two much with those who do preach and glory in that, which is not within the measure or compass of their strength and understandings, boasting of things which they never saw, 2 Cor. 11.12.13: Col. 2.18. vainly puffed up, with deep secrets, Divine mysteries, unknown paradoxes, Col. 2.18. Delivering most of their matter, unless it be now and then a gob, to feed their own bellies, and the weak, Rom. 16.18.  
Last of all, labour to be much in love, if thou hast any love in thee, now 'tis time to manifest it, this is the greatest and highest excellency of all, there is no grace nor glory above this, neither in God, nor men, 1 Cor. 13. this is that, that shall abide with thee for ever, this is that, that makes thy spirit to be so like unto God, this is that, that makes thy face to shine in glory, what is all without this, knowledge doth puff up and make men lofty, lose and vain in their conversations, therefore love, wheresoever thou seest the Image of Christ in the least measure, without partiality without hypocrisy, James 2. Do not Respect, exalt, and cry up any man's faith and knowledge, with a respect to his person, because he is Rich, hath a gold Ring, and is in good apparel, and bravely housed, and is in favour with the best and Richest sort of Gentry, these are common actions amongst many, but consider of the life of our dear Saviour Christ whilst he was in the flesh, I know it is hard to do this, but Remember the promise, to him that over cometh will I grant, to sit with me in my throne, even as I over came, and sit with my Father in his throne. Revel. 3.   

CHAP. XVI. A Petition presented to the Familists, with a further confutation of their Erroneous Doctrines.  
O Bewitched; deceiving Antichrist, I have some Requests to present unto thee and they are these; first, you that are perfect men, you that can yield obedience so, as to be made and called, and so become Divine and God, if ever you would help and deliver a poor miserable damned Creature, 
Bright Star That whatsoever God did or thought from eternity, is discovered and made known to man, pag. 183. it is impossible that this should be true unless man were infinite, Rom. 11.33.34.35. Job 26.14. Chap. 11.7.8.9.12. Isa. 40.13.14.15. 1 Cor. 2.16. he that hath the mind of Christ is not, whilst he is in this world perfect in knowledge, neither doth he know all things in such an Infinite manner as God doth, 1 Cor. 13.12. Chap 15.52.53.  according to your notion, out of misery and darkness, one that hath had God and all; but now have sold him and all to the Devil; and doth still remain in an estate of Enmity and Rebellion against God if your Religion be a truth, then grant these petitions that I put up to you, and I will come into your Congregation, and before ten thousand people deny all that I have written, and willingly submit to you, the Requests are; these.  
First, That you would but bring me into that place where I may enjoy but one hours' communion; with the spirit of that godly Priest, which made that book that is so highly commended by you, but is dead as you say, above two hundred years ago, that I may be Informed, convinced and converted by him, if man be God as both you and he do say, Then is this possible and easy for you to accomplish, God is all ways in communion with himself, and knows all things in himself, for all things are God, and are in God, neither is it possible that he should ever cease from his being, one and the same for ever;  
Secondly, In all respects declare unto me, what is the present motion and universal frame of every Creature, that hath a being upon the face of the whole Earth, the Words of the Holy Spirit are; that all things are naked and open before him, with whom we have to do. Show me the way of an Eagle in the air, the number of hairs on thy head, and tell me how many measures of dust there is upon the face of the earth; how many sands upon the Sea shore, and the wind that bloweth upon the earth, which some affirm is God, tell me from whence comes it, and whether doth it go? I say still that God knows all things, but I cannot yet see that the winds and the sea do yield obedience to thee.  
My third Request is this, tell me you that have obtained perfection, whether at all times, and in all estates and conditions whatsoever, you have and can have according to your will, presently at your commandment, all things that you stand in need of, to free you from all poverty, sickness, or any other trouble, that doth here in this estate of your perfection, commonly befall you.  
Fourthly, 
See Theologia Germanica, That God is good, or to be made good, chap. 4. and yet he is such a good, as he is neither this nor that good, that can be named known or manifested, but is also and above all, pag. 19 line 6.  show me who it is, and how it is possible, by any means that can be thought of, or imagined by the heart of any deified man, to make God good, who is a being of Infinite goodness, last of all come and declare to me, where I shall be, and what I shall be, at all times, and in all places, whilst I have being in this World, do you not know that some have undertaken to discover unto many, what shall befall them while they are in this World?  
You say that God is such a thing as cannot be spoken or written, but of him who is the self same thing and knoweth it, pag. 31. line last, he who is not God cannot say it, now you do grant that he that is the thing can know it, and speak it, and none but he, now show me the man that will say that he is God, I should be glad to see him, and talk with him, and I do believe if I could but meet with such a one, that he would do more good for me than all the men that ever I yet could see or meet with, God is not a shamed of himself, neither is the afraid of man, whose breath is in his nostrils, for wherein is he to be accounted of, be not ashamed of your Religion, if you be God what are you a afraid of, you do deliver your minds in a corner, and are loath to speak that at one time, which you will impudently affirm at another.  
And what is the Reason that you do hear or preach at all, if the spirit of man be God, who do you speak to, to yourselves? life you say is one in all Creatures, than what is it that you do declare, you will say, that you do discover God by Preaching, why? thou art God, and so am I too, what canst thou discover, is there any thing besides God, nay, is not every thing that hath any life or being, God? dost thou Preach God, to God, why, he is Infinite, in knowledge, what can you Reveal to him? what is the Reason that many of you do keep a babbling in private and public, is not all this needless and to no purpose.  
But you will say, that you cannot feed your bellies and clothe your backs, and provide for your Families without this, you must do something for a living; Answer, The earth is the Lords and the fullness thereof, Secondly, God stands in need of none of these things, he is not, nor cannot be subject to hunger and want as we are, and besides all this I'll show thee where thou dost bring another gross contradiction and absurdity upon thyself Germanica, pag. 45. line the 7. you say, that he who is it, and knoweth it, cannot speak it, will you be your own Judge in this, then do but look by the light of Reason, and you shall acknowledge the falsehood of these two, a forenamed.  
First, There is a God, that is true, Secondly, there is but one God, that is true also, is it not? now give me leave to discover thy Familisticall Atheism in this, if there be none of you that will deny this, that God is, and that there is not two but one, now how is it possible that either one or both of these should hold true, by thy confused confounded Description of God?  
First, you say that he that is God can know it, say it and write of it, this is a truth and cannot be denied by any, that will acknowledge God, but how this a truth? why thus, it is a truth if it be right in its original, in its sense, and in its end, now take away any of these, and it ceaseth from being a truth under all considerations, truth in all these is God.  
God is truths Original, it came forth from God, Joh. 16.28. and 17.8. and was ever with God, Chap. 17.5. and 14.24. Proverbs 8.22. Joh. 1.1.2. and 3.11. the whole Scriptures doth witness to the truth of this, Act. 14.3. Joh. 8.18. Act 15.8. 1 Cor. 2.1. 1 Joh. 5.6. 1 Cor. 1.6. 1 Tim. 6.13. Joh. 7.7. Act. 10 43. Jere. 31.34. Mich. 7.18. Isa. 41. Again, the true sense and meaning of truth, is not sensual and carnal, but divine and Heavenly, Tit. 1.2. 2 Tim. 2.13. God is also all truth in its end, God is one in his end, as he is in being, 1 Cor. 8.4.5.6. Ephes. 4.4.6. 1 Tim. 2.5. Revel. 21.6. Joh. 3.33. Rom. 3.4. 1 Cor. 1.9. 1 Thes 5.24. Heb. 6.18. 1 Joh. 1.9. and 5.20. now that, that you say is true, but how? not from a false original.  
Though men by reason can discover, and speak that, that in many respects is true, yet if they seek to make themselves, Reason, or any other, the Original of truth, they then do no longer speak it, but withhold it in unrighteousness, as for an instance, or example, for a Familist, a Papist, or an Atheist to say that God is, or that there is one truth, which is God, now this saying is a truth, that is, so long as men hold it forth as the original, but for any man to say that God is, and I am this God, Essentially he destroys truth, and sets up falsehood.  
Secondly, so long as truth, is kept to its own sense, and discovered according to its own meaning, it abides one and the same, I speak now of it in reference to men, but when once a truth is spoken, and then a sense or meaning brought in, either by Men or Devils, such a sense as is according to reason, then is truth denied, and man separated.  
Lastly, if truth do not hold firm in its end, it is not then truth but error, now truth in itself cannot be changed into a lie, but men withhold it, and mix their own mind 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 speak 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 Devil did to Christ, Matt. 4. Who did seem to ground all upon a principle of truth, but to this end, that he might overthrow him in the work of Redemption.  
Again, you say that he that is it, and knoweth it, meaning God, cannot speak it, but if any desire to know it, let him expect until he be the thing, now do but observe the contradictions that I draw forth from your own principles, if the spirit of man be God according to your many affirmations, than what sense or Reason is there in this expression, should God expect to be that which he is from Eternity, but I'll go another way to work, 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, He not being God in this estate, but having a desire to know God, he must expect until he himself be that God, that he desires to know, now it is manifested plainly, that you say one thing now, and another anon, and do 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 go about to maintain 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 falsehood 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 carnal wisdom and Philosophical understanding, to maintain a truth by a mere lie, to hold up a divine substance, by a mere shadow.  
Again, If man be not God, as in truth he is not, not in these respects that we have spoken of, then shall he never be God, for it cannot stand with the nature of any thing in God, to be, and yet not to be, thou dost to the understanding of the weakest capacity, plainly in all thy conclusions deny the very being of God, for, I reason much with you under the consideration of Atheism, if there be any God at all, which you will not deny, then is it not possible that ever he should be such a being as you describe him to be; you acknowledge nothing perfectly, neither God, man, nor devil, but with a compounded mixture of all together; deny Scripture both with heart and tongue, and yet seemingly, for fear, to allure, for profit, fashion, and custom, draw all things from the Word, and would make that a cloak for all your heresy, corruption, and outward filthiness, and because the truth of God can never be turned into a lie, God in his infinite and glorious being, overcome by the devilish oppositions, powers, and blasphemies of the devil and antichrist, who would feign 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 do proceed out of their mouths.  
Now because the truth doth vindicate itself from all such devilish interpretations, by enabling the Saints of the most high God, to go forth in the power of the spirit, and to put to silence.  
These seeming Angelical subtle beasts, that would by their enchantments draw the whole world a wandering after them, therefore they blaspheme.  
These are such as speak evil 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 evils 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 powerful principle of grace, to overcome and master their own proud selfconceited 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 condemn them.  
Judas 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 mystical darkness, 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 fear, feeding themselves, for when we ask them why they are so merry and jovial, they will answer that none have such a right to all things as they have; and whatsoever they do, they do it without fear, 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 he may expect long enough before he be what they themselves say they are.  
These men do preach and pray, feast, laugh, and talk, without fear of hell, sin, death, or damnation, for there is nothing that shall remain to eternity but, the Godhead that is in all creatures, they do feed themselves in two respects:  
First▪ They feed their bellies; Secondly, they feed their fancies too, and they have many men's persons in admiration, because of these two advantages.  
Again, In pag. 52. line 6. He saith, That perfect God and perfect man are one: how can this bed? why thus, Man cannot be perfect unless 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 yield and give place to God, that then God himself there is man, and do and leave undone whatsoever he will.  
Wherein observe that God cannot be man, until man give place to God.  
Secondly, That whatsoever work he hath to do, in that work he may be disturbed and hindered by the opposition of man, so that if man will, than God shall be true man, 
See Theologia Germanica, pa. 8. lin. 3. pag. 52. lin. 7.  and work alone, and do, and leave undone, whatsoever he will.  
Thirdly, When man will yield, than God becomes that that he never was before, for God is not man, nor man God, whilst man is in rebellion, but when man doth submit and give place to God, than God becomes man, and works alone, and does all things, but it cannot be till then.  
Fourthly, How can this be? if the spirit of man be God, than who must man yield and give place to? and upon what terms must it be done, must he give place to God? why, he himself is God, and must he give place to God, upon this condition that he may be deified? why, that by his own talk he is already, now is it not a senseless thing for a man that is already in London, to go a hundred miles about that he may come to it, will any man be so void of reason, as to give me ten thousand pounds, 
Theologia Germanica, pa. 78. lin. 4. and so onward.  that he may quietly possess his own estate which he hath already quietly in his possession? He saith that there is no action but essence in God, that as God is goodness, light, love, truth and virtue, all is one essence in God, and that they cannot be brought into action.  
Answer, Then we must conclude thus much, that good knowledge, light, love, truth, and virtue in God, are not nor cannot be brought into action.  
Let all the world that knows any thing judge of this, here be two branches in this Doctrine; first, That there is no action, but essence in God, and this I deny, for these Reasons;  
First, All things are in God, his essence comprehends and contains all things; see pag. 2. lin. 1. Now if there be nothing but essence in God, and yet all things are in him, than every creature is the divine and incomprehensible essence.  
The second is, that if there be no action in God, than all creatures as they are in God, are without all life, being, and motion, Act. 17. Every creature doth live, move, and hath a being in God, this is an absurd contradiction that they say. My second Reason is this:  
All things in all heavenly, spiritual, and glorious respects, are the act of God alone, the creation, and preservation of all things in heaven and earth, are the act of God.  
Secondly, A Christians Election, Redemption. Justification, and eternal union with, through, and by the Lord Jesus, is the glorious and unexpressible act of God.  
O Christians, if it were not for this, where would your comfort and everlasting glory be? but you shall hear Antichrist in another language presently. Chap. 29. He doth now confute himself in such a manner that I need not to speak much concerning it, except it be now and then a word, to help him, as I do in all my writing, to make out his matter in plain English, he saith, to God as God, it appertaineth that he lay himself open, know and love himself, and that he manifest himself to himself, in himself.  
Answer. What need is there that I should know that which I already know in such a measure, as that I cannot by any means know any more?  
God is Infinite in the knowledge of himself and of all things in himself, without all beginning, without all increasing in knowledge from Everlasting to everlasting, but is, or can all this be without Action, now he calls Gods opening of himself to himself, the distinction of persons, this cannot be true in that Respect whereunto he speaks it, in the deified man there is something, saith he, which belongeth to God, and not to the Creatures, and this God is in himself without the Creatures, Originally, or Essentially, not in form or Action, because he cannot conceive of God to be brought into form or action according to men therefore he denies all motion in God▪ he doth it but in this, mark the next, and yet, saith he.  
God would have this same, what is that; put in practice, God wills a thing without motion, can that be? I mean a Divine motion, a life that is Infinite, as God is all in his works in reference to himself, for saith he there it is, where is it? that it might be conferred into action and so exercised, now he gives you Reasons enough himself to prove this, if there were, saith he, no action but Essence in God, what should God be? should he be Idle, what then should it profit, for that which is of no use (be careful in Reading,) is not at all, now this neither God nor Nature would have, but if God would have himself exercised and brought into action, which cannot be done without the Creatures, it is then necessary that it should be so done, what then? if it were neither this nor that, nor if it were not any work or action or the like, what should it be, or what should God himself become to be, or what should he himself be? Now by these questions; all which, are his own, he hath saved me a labour: one word or too to the mad man in his three particulars, that God is the Creatures ●easonablenesse.  
Secondly, that God gave himself and all to man, and ●●an sold God and all to the Devil, Last of all that God ashumes an Angel of darkness, here lies the mad simple contradiction, of this she female Familisine, in itself. First, if man be God, so he hath been from Eternity, for God hath no beginning, now to whom should man sell himself and all to, to himself? can God give any thing to himself that he hath not in himself, now as you say all things are God and are in God, there is nothing, besides God or without him, this I'll prove by more than a hundred expressions in your writings.  
Secondly, if man sold God and all to the Devil, than man had a greater power than God, or was God willing to sell himself to the Devil.  
Thirdly, if God be sold, than he stands in need of a Redeemer, or of a Ransom; Now who can Redeem God? Who can give a sufficient Ransom to deliver him out of the hands of the Devil, what, there is two eternals, is there, and thou art one of them, prithee which is the greatest?  
Lastly, this cannot be, by thy own words, for sometimes you say that there is but one Spirit or one God, sometimes you say that the body or outward organ of man is without beginning and without end, being hid potentially in God, and sometimes thou sayest that God, is both God, Man Devil, and all things, now how can this stand, or how can God be so, and be called so: now if there be but one God, then what Devil can there be, and to whom can the Almighty, Omnipotent, and Infinite, ever blessed God be sold to, Dost thou not blaspheme; this Monster I have already strangled, therefore I'll speak no further to it.   

The Conclusion.  
NOw you cannot choose but love and embrace me for what I have spoken; and though I speak 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 knows 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 ways called mystical Ant christ.    

The Postscript.  
Dear Beloved,  
I Am engaged to add this, at the conclusion of all, because of the brevity and shortness in my Epistle, I entreat you, not to except against the universality of my Dedication, it concerns you all as I said before, to you I speak, whose desire is to embrace a particular crucified Jesus, I do not present this to any other, because it concerns not any other, but you, you are all engaged in this quarrel, 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 Palace 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 Saviour's sake. The first question is this:  
Is not the glorious person of our Lord and Saviour Jesus Christ, very dear and precious to you, in all your private and public 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 he had said, although there are Gods many, and Lords many, yet to me there is but one God, in heaven, nor in earth neither, there is no person in heaven, that is so dear to me as thou art, no being is so glorious as thy being is, no spirit in heaven hath done, or is able to do that for my soul, which thou hast done, thou hast loved me with an everlasting eternal 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, ear heard, nor none of all thy Saints, that either have been before me, or shall be after me, 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 be a truth which I speak of thee, Psal. 73.28. and 83. last, Thy love is so exceeding high, that Angels do admire at the glory thereof, Ephes. 3.18. Lord what is man that thou art mindful of him, or the son of man that dost visit him? Who have I in heaven but thee? thou hast done much for me, 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 do any thing for me, my righteousness extendeth not to thee, it cannot add to thy glory, it cannot increase thy blessedness.  
Thou haste forgiven me 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 remembered, 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 me to be one of thine anointed ones, thou hast conferred an earthly Crown of glory upon me, and committed a Kingdom to my charge, all the delights and glories of this world, are round about me, I am encompassed in the midst thereof, (yet) who have I in earth, that I do so highly prise and value in comparison of thee? Are not all the glories of this world as a heap of dross in comparison of thee? is my life and kingdom so glorious in my eye as thou art? shall not my honour, glory, and outward greatness 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 pomp and glory, to own a poor Lazarus, if Christ be in him, for your Brother, are you not willing for their sakes, to do much, to suffer and undergo 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, than those Doctrines which do not acknowledge Jesus Christ? are not these great enemies to you, and do they not make great breaches in your spirits, is it any joy and pleasure to you to hear many able knowing persons, scoff, and make a mock of Christ and him crucified, do you not continually put up supplications to God, for these poor, fallen, apostatised 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 fear God, whether Presbyterians or Independents, you that are for the Baptism of Infants, or for the Baptism of Believers, to you all do I present this, my information concerning those that I writ against, is this, whilst we are striving and contending about different opinions, many of which are things of indifferency, whilst we 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 be his opportunity to step in and rob you all, of all the sweet and precious things of God, which are most sweet, and dear unto you, just as if two loving dear Brethren, should for a small matter fall out with one another, and in the mean time a common Thief, an enemy to them both, comes and cuts their throats, My Petition and humble request to you all is this:  
I pray you for Jesus Christ's 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 written, than you know who is the Author 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 Author of all Truth, and if so, then receive this, if it be a truth, not for my sake, but for your Saviour's sake.  
My second Request is this, assist me I pray you, against this spirit, who would rejoice in the total overthrow and confusion of us all: He that heareth you, saith our Saviour to his Disciples, heareth me, and he that heareth me, heareth him that sent me: he that is an enemy to Christ, cannot be 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 go a particular crucified Jesus, of ourselves we can do nothing, but through Christ we can do 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, do prove great troubles and trials 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 Astrology and the strength of Reason, they shall be able to conqueour over the whole World, as Goliath made account to conquour over David. p. 2. 3  
jesus Christ by guiding a Christian, will so comfort him, (as) that though all the Antichristian Familisticall floodgates throughout the world be let out upon him, yet they shall never drown and destroy that faith and confidence which they have in a particular crucified, jesus. p. 3. 4  
jesus Christ will be a Christians companion also, although his way may be darkened, by Reason of that Familisticall Jesuitical cloud of darkness 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 down 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 grievous blasphemous lie, by nine Arguments, there is no Scripture or Reason, either Divine or humane, that can be brought in for to justify the truth thereof. p. 7. to the 13   

CHAP. III.  
The second error which they hold, that go 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 works acted and ruled by the spirit of God, p. 13.  
The truth is laid down and acknowledged, which is this, that God is the supreme ordainer and mannager of all things, the power is Gods, the impudence 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 works are acted by men and Devils, which cannot be attributed to God, but by speaking as high blasphemy as any heart can imagine, or tongue express, p. 15.  
A description of sin, p. 17. 18. 19 20   

CHAP. FOUR  
The third error is this, that nothing shall remain 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 Gospel. p. 24. 25. 26   

CHAP. V  
The fourth error is, that the Bible is a mere shadow, a false History, a confused lying Allegory, being of no more Authority than any other book 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 coming, Death, Resurrection Ascention and Intercesion of our Lord Jesus, which is absolutely denied 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 glory, is to be enjoyed in this life, before the dissolution of this form, or death of the body. p. 53  
The Error is divided into two branches, the first part of it is in this Chapter overthrown by ten Arguments, proved by Scripture to be a damnable lie, being no other but a Jesuitical imagination. p. 53. 54. 55. 56   

CHAP. IX.  
The second Branch of this error, 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 Wisdom 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 Faithfulness of God. ibid.  
9 God's Eternity. p. 73, 74    
The second is, what is the Mortal 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 athiestical description of God, described and confuted, by a description of God, as he hath discovered himself in his word. p. 79  
In this Chapter, these four things are treated on. 

1. What God is in himself. p. 80. to the 92  
2. What he is in Christ. p. 90  
3. What he is in a Christian. p. 92. to the 95  
4. What he 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 Devil, 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 public. p. 119   

CHAP. XVI.  
A Petition presented to the Familists, with a farther confutation of their erroneous Doctrines. 120. to the end A Postscript.   
FINISs