A Full and Clear Account THE Scripture gives of the DEITY.  
And all the MISTAKES removed relating thereunto.  
Proved that the Heaven of Heavens and the Fall of Angels was before the Six Days Creation.  
With an Account where the Being of Hell is.  Deut. 6.4. Here O Israel, the Lord our God is one Lord, Exod. 23.21. For my name is in him, vers. 22. If thou shalt indeed obey his Voice, and do all that I speak, then will I be an Enemy unto thine Enemies, and an Adversary to thine Adversaries, John 17, 3. And this is Life Eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. 
By M. MARSIN.  
London, Printed and sold by John Gouge in Westminster-Hall at the Sign of the Castle, at Mrs. Fabian in devil in Cheapside, at John clerks at the Bible in the Old-Change, And at John Gwillam's over against the Great James in Bishopsgate-street. 1700.   

A TABLE of the Contents.  

A True and Full and Clear Account the Scripture gives of the Deity: As Father, Son, and Spirit. page. 11  
The Angel whom God said his name was in him. p. 14  
How Christ is the First and the Last. p. 16  
Christ the beginning of the Creation of God. p 18  
How the Father and the Son are one. p. 20  
Concerning the Holy Ghost. p. 22  
Proving the Holy Spirit dwells not every where. p. 30  
Of God the Father. p. 32  
showing how it is that God is invisible. p. 33  
showing by whom Israel receiv●d the Law. p. 36  
showing where God is visible. p. 42  
showing G●d hath several right Hands. p. 44  
God's right and left Hand. p. 45  
God not of a corporeal Substance. p. 46  
showing how God sits upon the circled of the Earth. p. 48  
God a glorious spiritual Person. p. 50  
showing how God filleth all. p. 52  
God a glorious spiritual Person. p. 55  
Of the Two Persons, the Father and the Son. p. 58  
God a glorious spiritual Person. p. 59  
showing there is several beginnings. p. 64  
The Heaven of Heavens and Angels. p. 65  
Proved to be before the six days Creation. p. 66  
God created all things very good. p. 67  
The Devil the Father of Lies. p. 68  
The Law and the Gospel with lory confirmed. p. 69  
Concerning a foreknowledge in God. p. 70  
God by his Spirit prepared a body for Christ. p. 90  
Christ the Angel in whom Gods Name was in p. 82  
How Christ is better than Angels. p. 83  
Christ going d●wn into Hell. p. 84  
Three that bear record in Heaven. p. 87  
The Mistakes concerning God. p. 89    

Friendly Reader, to all you that are Lovers of Truth, I shall here through God's assistance give the whole, clear and full account the Scripture gives of the DEITY.  
BUT first, that I may give the Reader some light in the reading holy Writ, that thereby what is contained therein may be the more clearly understood.  
Therefore, for Information we are to take notice, that we are to take the Scriptures in the plain letter of the word in every place where it is possible for us so to understand them. That is, unless we find other places of Scripture which are agreeable to reason to contradict the other Scripture, which if taken in the plain Letter of the Text, will not agree with Reason. The which when we so find it, we must admit it to be allegorically or parabolically spoken.  
As for instance, Christ is said to be a Door, a Vine, an Olive-tree, for in that Christ saith he is a Door, is because, there is an entrance made by him into the Sheepfold: And by whom the returning Sinner is brought into the Favour of God. For by his stripes they will be healed, Isa. 53.5. And so by way of similitude it is that Christ, is a Vine, an Olive three, a tried ston, a precious Corner ston. But should we take these Expressions in the plain letter of the Word, we should deny both Scripture and Reason. For the Scriptures declare Christ to be the Son of God, Psal. 45.6, 7. Heb. 1.8. Who took our Nature upon him, Isa. 7.14. Zech. 13.7. Luke 1.31. Therefore the forementioned Expressions are allegorically spoken, that is, by way of similitude. For our Faith or Belief is never to be contrary to reason. For as far as we have left on us an impression of right reason, so much of the Image of God, is still remaining in us. And right Reason and Faith are the two Eyes of the Soul.  
And whereas the Apostle saith, Now Faith is the substance of things hoped for, the evidence of things not seen, Heb. 11.1. That is, their Faith was to them the Substance of the things hoped for. For they believed and expected really to find that all the Promises should be made good substantially, that is, in Substance according as is declared in the Word. But then their Faith was to them the Evidence of things not seen. But they expected to see Face to Face, and to know as they were known, 1 Cor. 13.12. when they came to the Enjoyment of all what they hoped for. For what was then the Substance of their Faith, was afterwards really and substantially to be known and enjoyed.  
Now also if we find any single place in Scripture, and nothing in Scripture to contradict that Place, then it is to be taken in the plain letter of the word, and not according to Man's invented Reasoning, Tradition, or Philosophy. For the Apostle saith, Beware lest any Man spoil you through Philosophy and Vain deceit, after the Tradition of Men, Col. 2.8. For thereby many will find themselves deceived. For as we must not take up with a Faith contrary to Reason, yet in seveveral things our Faith is required to be above our Reason. As for example. Christ saith, it is easier fo● a Camel to go through the eye of a needy, than for a rich Man to enter into the Kingdom of G●d, mat. 19.24. This is above our reason to conceive how a Camel should go through the Eye of a Needle: But Christ saith, with Men this is impossible: But with God all things are poss●ble, vers. 26. And this is agreeable to reason, to believe that with God all things are possible, because God at first created all things; and his power is beyond our comprehension. So as nothing is impossiible with God, but to lye, and do, wickedly. Heb. 6, 18. Num. 23.19. Psal. 50.21. 1 Sam. 15.29.  
And Christ after his Resurrection, his Disciples being met together and the door being shut, he came and stood in the midst, John 20.19, 20, 26. This was beyond Man's understanding: For Christ having a corporeal Substance, and coming in when the Doors were shut, the which they could not apprehended he could, therefore they were afraid, and thought they had seen a Spirit, but Christ made it plainly appear to their understanding that it was himself, by showing them his Hands and his Side. And likewise to convince them that he was no Spirit, Luke 24.37, 38, 39. He said, Handle me and see, for a Spirit hath not Flesh and Bones, as ye see me have. For tho a Spirit has a likeness or resemblance of a corporeal Person, yet of no corporeal Substance, having neither Flesh nor Bones; but the Lord Christ would satisfy them, that he had both, that thereby their understanding might be convinced that it was himself. For the Lord requires not Man to believe contrary to what he gives them Ground and Evidence for their belief. Therefore no Man ought to impose upon another to believe that which they can give no good Evidence for their Belief from Scripture and Reason. As the Papist would have us believe that the Sacrament is the real Body and Blood of Christ, though we evidently see, feel, and taste that it is still but Bread and Wine. But an implicit Faith contrary to Sense and Reason, is of the Devils coining. And we are to apprehended no other of the Deity, than what was before written in the Word of God. For we were to hold fast that which was first delivered, and whosoever brings that again to light, to be sure they must be right.  
And Christ after he arose, when he explained the Scriptures to his Disciples which concerned himself; He made them plain to their understanding. Saying, ought not Christ to have suffered these things, and to enter into his Glory? And beginning at Moses, and all the Prophets, he expounded to them in all the Scriptures the things concerning himself, Luke 24.26, 27. The Lord here begins with Moses, because in his time was the Order given for the Paschal Lamb to be Slain; which was a lively Emblem of his Sufferings: The which he then did expound to them from all the Scriptures concerning his Sufferings, and his Glory. For the Prophets from Moses all along prophesied of both, as his Sufferings, and the Glory of his Kingdom in time to come.  
And St. Peter speaking of all the Prophets that prophesied of Christ since the World began, He likewise begins at Moses, Acts 3.21, 22. For in Moses's time the Twelve Tribes were laid for the Foundation of the World to come; and from that Foundation it was, that Christ was figuratively Slain in the Paschal Lamb. And accordingly said, Rev. 13 8. The Lamb Slain from the Foundation of the World. From which Foundation the Works of those unbelieving Israelites were finished, Heb. 4.3. When they thro' their Unbelief miscarried in the Wilderness, Heb. 3.15, 16, 17. All that were numbered from Twenty Years old and upwards, save Caleb and Joshua, but Israel was and is the Beginning or Foundation of the World to come, for all that come in Heirs to that World, must come in as the Seed of Abraham, Gal. 3.28, 29. And by the Lion of the Tribe of Judah. And this World to come is that of which the Apostle saith he speaks, and is that which is to be put into Subjection unto Christ, Heb. 2.5. For though there is Mention made of several Worlds, Heb. 1.2. And several Foundations, yet the Scripture relates that there has been but one Creation. But by the apostasy, the Christians have lost the right Sentiments of the Word in several things. And of the World to come. So as much of the Scripture is made thereby to contradict itself. So as now the Christians have taken the New Testament in contradiction to the old. For tho' in the New Testament here is some little Addition, yet nothing in contradiction to the Old, when rightly understood. For God cannot deny himself.  
And God often in Scripture, calls two things by one name; and when the Scriptures declare one is to be destroyed, and the other remain, then it is from holy Writ to be made plain, which is to be destroyed, and which is to remain. But let none seem to be wise above what is written, lest they fall into the Snare of the Devil. But let all things be tried by the Standard of God's Word. For now the Scriptures are laid together, we may easily understand Truth from Error. For as the Lord Christ said of some of old, they erred not knowing the Scriptures, mat. 22.29. So since the Beast has changed Times and Laws, Dan. 7.25. It is generally so with all the Christians. For now the Sheep of Christ eat that which others have trodden, and drink that which others have fouled with their Feet, Eze. 34.19. But judgement is pronounced to them that have done this, vers. 27. mat. 25.17. Isa. 56.9, 10. Acts 20.27. And all that will hold the People in Darkness when God brings the Knowledge of his Truth to Light, must expect to fall under the Condemnation threatened, Isa. 24.16. Chap. 33, 7. For it will not serve turn to teach no more of the Truth than what Man thinks fit to be taught. But they are to declare the whole Truth, the which is that which God thinks fit to be taught, when according to his Promise at the time of the end, Knowledge should be increased, Dan. 12.4, 7. And those that will not believe the Scriptures, As Moses and the Prophets; Christ and his Apostles when they are made to agree, will not believe though one rose from the Dead, Luke 16.31. But let all remember that none are to add to Gods Word, nor diminish ought from it, Deut. 4.2. Pro. 30.6. Rev. 22.18, 19.  
But here, no more of this Subject, for we are to speak of the Deity. The which we are to understand from the plain words of the Scriptures as to the genuine Scope of the word contained in holy Writ. But whereas some say that God in his Word speaks after the manner of Men, and according to Mans understanding; and if so, how durst any Man to find out another way for Man to understand of God, than what God thought fit for Man's understanding? For to be sure God will never be angry with his Creatures for them to understand of him according to that which he thought fit for their understanding. But this mistake has been through the misapplying the words of St. Paul, Where he saith Rom. 6.19. I speak after the manner of Men, because of the Infirmity of your Flesh, for as ye have yielded your Members, Servants to Uncleaness and to Iniquity; even so now yield your members Servants to Righteousness and unto Holiness. This the Apostle saith, that he might give them a clear understanding. For these words of St. Paul every rational Man knows he must take in the plain Letter of the Word. And accordingly when God speaks in a plain way, he speaks as Man doth, Gen. 11.4. They said, go to, let us build us a City. And in vers. 7. God said, Go to, let us go down and there confounded their Language. And the Event accordingly followed: And whereas it is said of God, Psal. 44.23. Awake, why sleepest thou, O Lord, Arise, cast us not off for ever. Here the Psalmist speaks as to God's delaying his Punishments on the Wicked, for from the Words going before and after, it doth declare it to be so. As also Psal. 7.6. and 35.23. For otherwise God sleepeth not. For it is said, He that keepeth Israel, neither slumbers nor sleeps, Psal. 121.4. Now we may find the Scriptures explain themselves, when we again recover the right Method in reading, and the true Sentiments of the Word. But some have made such ill use of the words of the Apostle, so as to overturn great part of holy Writ thereby. But one would wonder that any should think when God speaks in a plain method, that it should not be agreeable to Man's understanding, because God made Man a rational Soul; and God himself is the Fountain of all right Reason. Therefore what God speaks in a plain way, must be according to Man's understanding. And St. Paul speaking of the first Churches, Col. 3.10. That they had put on the new Man which is renewed in Knowledge, after the image of him that created him. Again he saith, Eph. 4 23, 24. And be renewed in the Spirit of your mind. And that you put on the new Man, which after God is created in Righteousness and true Holiness. Now when God speaks in a plain way, were it not according to Man's understanding, there would not then be either Promise or threatening in all the Book of God of any Force, as to the Blessedness or Misery that is therein promised, or threatened. And do we all hold that God made Man in his Image in the intrinsic part of Man, and at the same time hold, that God found out another way for Man to understand the things of God, than what is agreeable to the Nature of God, This being so contrary to Truth, and the Reason that God has stamped upon us, the which is part of his Image. It is therefore time to come out of these gross mistakes, and to believe what is made plain from the word.  
Now whereas it is said, Job 11.7. Canst thou by searching find out God, canst thou find out the Almighty unto Perfection? No, no man can perfectly find out God, so as to know every way his infinite Power and Perfection: For that, as the love of Christ passeth Knowledge, Eph. 3.18, 19. Therefore St. Paul saith, Rom. 11.33. O the depth of the Riches both of the Wisdom and Knowledge of God, how unsearchable are his Judgments, and his Ways past finding out. But as far as the Scriptures give an Account of God, we have a Liberty to search into, and to give the clearest Account that they will admit of. But until God brought again to Light how to understand his Word aright, it was not to be done, for all the scholastic Learning in the World could not do it. And no Visions nor Revelations are to be believed, farther than they can be made appear to be agreeable with the Scriptures. For it is said, to the Law and to the Testimony, if they speak not according to this word, it is because there is no light in them, Isaiah 8.20. And St. Paul saith to Timothy, that from a Child he knew the holy Scriptures, which were able to make him wise unto Salvation, through Faith in Christ Jesus, 2 Tim. 3.15. Which Scriptures were those of the Old Testament, because he knew them from a Child. Therefore that which his Grandmother, and Mother taught him, for the Apostle speaking of the unfeigned Faith that was in him, which dwelled first in his Grandmother Lois, and in his Mother Eunice, and he was persuaded that it was in him also, Chap. 1.5. It being that Faith that dwelled first in his Grandmother, and Mother, therefore the Apostle addeth, the Faith in Christ Jesus. And Christ said to his Disciples ye believe in God, believe also in me, John 14.1. For Christ came not to take any off from believing what God by the Prophets had said, but to fulfil and confirm the Truth of the same, as to what did then remain unfulfilled. Therefore the Apostles compared Spiritual things with Spiritual, 1 Cor. 2.13. 2 Pet. 1.16, 19, 20, 21. That thereby they might keep out any Delusion from creeping in, for they were to be mindful of the words of the Prophets, 2 Pet. 3.2. The which if the Christians had continued so to do, they would never have been in the Darkness that they are now in. And the Angel, or Christ, said to Daniel, I will show thee that which is noted in the Scriptures of Truth, Dan. 10.21. And David, the Man after God's own Heart, with whom God's Spirit did reside, made God's word his Meditation, by which he became wiser than all his Teachers. For in God's word is not only what we are to do, but what we are to look and hope for too. Therefore let no Men lean to their own understanding, Prov. 3.5. Nor Philosophical Interpretation of Scripture, for thereby the Truth of God's Word hath been perverted. For now God having again brought the true meaning of his word to light, the Scriptures are found to be the true Interpreters of themselves. For we are to believe nothing but what can be made plain from them: And not that which proceeds from Mans scholastic Learning, which has been so much set up in contradiction to the Scriptures. For God will turn Wise Men backward, and make their Knowledge foolish, Isaiah 44.25. For such Wisdom is but Foolishness with God, 1 Cor. 1.19, 20, 21. For Man by setting up his own Wisdom in opposition to God's Word, thereby has been lost the right Knowledge of God. And some by trusting to Dreams and Visions, which have not been agreeable to God's Word, have been deluded thereby. But let all that have set up any thing above God's Word, look to it, lest they should be snared in the work of their own hands. Higgaion, Selah. Psal. 9.6. The English of Higgaion, Selah, is a saying to be remembered for ever. For at the end will appear the dreadful Event. Therefore let every sincere hearted Christian believe in the Lord God, so shall they be established, believe his prophets, so shall ye prosper, 2 Chron. 20.20. The like charge and admonition was given by the Apostles, 2 Pet. 3.2. 1 Cor. 2.13. 2 Pet. 1.19. But since the apostasy as the Christians have taken the New Testament in contradiction to the Old: We cannot make sense of a great part of what is there said, therefore the Christians go to their Authors, thinking to receive Light from them: But by them, the Eyes of their understanding is put out of their Heads. For it has been the Authors of all Parties that have helped to turn things upside down. But some willingly and some unwillingly occasioned through the Darkness they were fallen under. Reader I recommend to you that noble Berean like Article of the Church of England, which is as followeth, The holy Scripture containeth all things necessary to Salvation, so that whatsoever is not red therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of the Faith, or be thought requisite or necessary to Salvation. This 6 Article being made according to God's holy Word we ought to keep close to it, and like the noble Bereans see whether all things that we receive as to matters of Faith be according to Scripture.  
This being the wholesome Adv●ce of your Friend and Servant in Christ, and for Christ. M. Mercin.  
Some Men will have all the Scripture to be Allegorically spoken, and some would have nothing therein to be allegorically spoken: But these are both out of the way. But there is nothing in the Scripture allegorically spoken, but what may be proved from the Scripture to be so.   

A True and Full and Clear Account the Scripture gives of the Deity: As Father, Son, and Spirit.  

A Lively similitude of the Deity, represented by the Humanity. For God by similitude represents things according to our Capacity. When simply considered from the plain words of the Scriptures. For God said, let us make Man in our Image after our likeness, Gen. 1.26.27. We are here to take Notice, that God did not only make Man in his Image, but also in the likeness of himself. Thereby showing that those words have several Significations, according to what St. Peter saith, That no prophesy of the Scripture is of any private Interpretation, 2 Pet. 1.20. That is, they have more than a single signification. And when God said, let us make Man, it shows that there was then more than one Person in the Deity. And accordingly St. John saith, that all things were made by Christ; and without him was not any thing made that was made, Chap. 1.3. Thereby showing that Christ was with the Father in the making of all things. And also St. Paul speaking of Christ, saith, that by him all things were created, that are in Heaven, and that are in the Earth, visible and invisible, Col. 1.16. And when God did create Man, he then created them Male and Female, Gen. 1.27. So that at the first, the Woman was created in the Man. And God took her out of him, and then they became twain, tho' still one Flesh, by reason of the continued union of their persons, Gen. 2.24.  
So in Eternity Christ was in God, as being in that one Person until he became the first born of every Creature, Col. 1 15. Which was before all Worlds. For it is said, God by him made the Worlds, Heb. 1.2. And Christ who calleth himself the Amen saith, Rev. 3.14. These things saith the Amen the faithful and true Witness, t●e beginning of the Creation of God. Here Christ declares himself to be the beginning of the Creation of God, therefore he was before the elder World of Angels, as well as Men: And was in Glory with his Father before all Worlds. For this is he whose goings forth have been from of old from everlasting, Micah 5.2. And Christ saith, that he proceeded forth, and came from God. John 8.42. And likewise he saith, the holy Ghost proceed●th from the Father, John 15.26. Whereby we see Christ did not only come forth from Heaven, where God is, but that he also did proceed and came forth from God, when he became the first born of every Creature. And therefore he saith, What if ye shall see the son of Man ascend up where he was before, John 6.62. The which was to the Throne of God, from whence he came, and thither he was again to return. For unto the Son he said, sit thou on my right hand until I make thine Enemies thy Footstool, Heb. 1.13. And this is the Son which David says is his Lord, Psal. 110. And Jacob on both the Sons of Joseph pronounced the Blessing thus, Gen. 48.15. The God that fed me all my life long unto this day, vers. 16. The Angel which redeemed me from all evil, bless the Lads. Here we see that Jacob had an Eye to the Redeemer, and that in his Name he blessed the Lads: For in the Blessing, both the Father and the Son are included.  

And this forementioned Angel, was the Angel which Jacob wrestled with for a Blessing, Gen. 32.24, 26. Unto whom the Angel said, As a Prince hast thou power with God, and with Men and hast prevailed, vers. 28. And Jacob said I have seen God Face to Face, and my Life is preserved, vers. 30. But the glorious Face of this Angel, who was the Son of God and likewise God was there veiled with the appearance of Flesh. For it is said, vers. 24. Jacob was left alone: and there westled a Man with him, until the breaking of the day. And the Angels that appeared, as Men to Abraham, of whom, one of them was God, Gen. 18.1.2. Who s●ayed and talked with Abraham, when the other two went to Sodom, vers. 22. But here also his Glory was veiled with the appearance of Flesh, whereby it doth signify it was Christ, who was to take our Nature upon him, and the other two Angels said, they were sent of the Lord to destroy Sodom, Gen. 19.13. And neither in the Prophets, nor by the Apostles is God the Father said to be an Angel. But the Son is often so called. Now it is said of God the Father, Gen. 17.1. The Lord appeared to Abraham, and said unto him, I am the Almighty God, walk before me, and be thou perfect. From these words it doth plainly show, that it was God the Father that here spake unto him. For we do not find in Scripture, that Almighty God is attributed to Christ. But as we have put in most Mighty, Psal. 45.3. Which word most is not in the Hebrew. But Christ in Scripture is said to be Mighty and often said to be God, as well as he is therein said to be an Angel, and Man. And of this Angel it is of whom God said, Exod. 23.20. Behold I sand an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his Voice, provoke him not, for he will not pardon your Transgressions: For my name is in him. This Angel God said to Moses he would sand with Israel, the which was before they had transgressed in making the Calf. The which Angel they were to obey, for he would not pardon their Transgressions no more than God. For in that God saith, his name is in him, is because he is God as well as an Angel. And God said, vers. 22. If thou shalt indeed obey his voice, and do all that I speak, then I will be an Enemy unto thine Enemies, and an Adversary to thine Adversaries, for mine Angel shall go before thee, &c. And this Angel in a more particular manner God calls his Angel, because his name is in him. And he is said to be the Angel of God's presence, Isa. 63.9. For he is God's representative, in that his name is in him, whom Israel was thus to obey. But after Israel had sinned in making the Calf, God would have destroyed them all. Exod. 32.10, 11. Had not Moses prevailed with God at that time. But for that Sin, God refused to go up in the midst of them: But said he would sand an Angel with them. For thou art a stiff-necked People; lest I consume thee in the way, Exod, 33.2, 3. And Moses was troubled because he knew not the Angel whom God would sand with them. As in vers. 12. Moses said unto the Lord, see, thou sayest unto me, bring up this people; and thou hast not let me know whom thou wilt sand with me. From which words it is evident that Moses did not think that it was that Angel that was to go with them, spoken of before, Exod. 23.20, 21. Because it is said, God's name was in him, and that he would not pardon their Transgressions, no more than God the Father would; and therefore Moses had no reason to think it was the forementioned Angel: The which caused Moses trouble. For this Angel is the Angel that was spoken of Exod. 3.2. And the Angel of the Lord appeared unto Moses in a flamme of fire out of the midst of the Bush. And vers. 4. When the Lord saw that he turned aside to see, God called to him out of the midst of the Bush. And v●rs. 6. Said, I am the God of thy Fathers, the God of Abraham, the God of Isaac, the God of Jacob: And Moses hide his Face, for he was afraid to look upon God. And M●ses desired to know God's Name. vers. 14 And ●od sa●d to Moses, I am that I am. And this Angel does clearly appear to be the same that came as Captain of the Lord's host, Jos. 5.14. Who commanded Joshua to loose his show from off his Foot, for the Place where he stood was holy ground.  
Now these are the same words which the Angel in the Bush spake to Moses, Exod. 3.5. Now that Lord that could be enclosed in a Bush when he came to give notice of Israel's deliverance, could also be encircled in the Womb of a Woman when he came for the Redemption of the World. For one was a lively Emblem of the other. For God by similitude represents one thing by another, that we might the more readily conceive thereof. And this Angel in the Bush is he, of whom God said, Zech. 13.7. Awake O Sword against my Shepherd, and against the Man that is my fellow, saith the Lord of Hosts. And this is he that saith, Rev. 1.19. I am he that liveth, and was dead, and behold I am alive for evermore, Amen, and have the Keys of Hell and of Death, and he also saith, I am Alpha and Omega, the first and the last, vers. 11. This Christ saith, for as I before shewed, Christ was in God, till he proceeded forth from God. But these words admit of a twofold Signification. For when the Son proceeded forth from the Father, then he became the first born of every Creature, Col. 1.15. and the beginning of the Creation of God, Rev. 3.14. And so Christ was the beginning. And in that Christ likewise saith, He is the end. The which is, of all created Powers. For when the Lord Christ takes to himself the visible ruling Power, he is then to reign on his Throne, Till he hath put down all Rule, and all Authority and Power, 1 Cor. 15.24 And at the beginning of this verse it is likewise termed the end. And thus it is, that Christ is the beginning, and the end. For in a strict sense, as Christ is of the divine Essence of the Father; these words have not their proper reference to. For God hath neither beginning nor end.   

Now whereas St. John speaking of Christ, saith, Chap. 1.1, 2. In the beginning was the word. That is, Christ was the beginning of the Creation of God. Rev. 3.14. The which was, before all the heavenly host, for he was before all created Principalities and Powers in Heaven and in Earth, for he was the First-born of every Creature, Col. 1.15.16. And in that St. John saith, The Word was with God, was because Christ was in Glory with his Father, before all Worlds. For God by him made the Worlds, Heb, 1.2. Unto which Glory Christ desired to return, when he said, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the World was, John. 17.5. And whereas St. John saith, That the word was God; was because Christ was of the divine Essence with the Father. For God gave to him the Spirit without measure, John. 3.34. By which he was anointed with the oil of gladness above his fellows, Psal. 45.7. As well Angels as Men. For he being the Angel of God's presence, in whom God said his name was in him; he was thereby God's Representative. And so though an Angel, yet he was above the Nature of Angels. And God calls him his fellow, Zech. 13.7. For God gave to him to have Life in himself, John 5.26. For as the Father hath Life in himself, so hath he given to the Son to have Life in himself. But the Giver is greater than the Receiver. And so Christ saith, John 14.28. My Father is greater than I. And St. John speaking of Christ, saith, Chap. 1.29. Behold the Lamb of God. And vers. 34. He bare record, that this is the Son of God.  
And him whom St. John calls the Word, St. Paul calls the Wisdom of God, 1 Cor. 1.24. According as King Solomon doth. For the Word, and Wisdom, have both a twofold Signification. But the Word and Wisdom here spoken of have their reference unto Christ, Prov. 8.1, 2. Doth not Wisdom cry, and understanding put forth her voice; she standeth in the Top of the high Places, by the way, in the Place of the paths. She crieth at the Gates, at the entry of the City, at the coming in at the Doors. Unto you, O men, do I call. And in verse 5, 6, 7. she saith, O ye simplo, understand Wisdom, and ye fools be of an understanding Heart. Hear, for I will speak of excellent things, and the opening of my lips shall be of right things. For my mouth shall speak truth, and wickedness is an abomination to my lips. All the words of my mouth are righteousness, there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find Knowledge. This was a prophesy in relation to Christ's first coming, at which time he did teach and instruct the People, in the high places and in the way of the Paths, according as it is here foretold. But whereas Wisdom is here termed a She: Some may say, this therefore cannot be spoken of Christ. But if so, that is through their mistake, for a single Person when standing alone, is as well reckoned a She, as a He, in the Hebrew. As for further proof, it is said, speaking of Christ, Jer. 33.16. And this is the name wherewith she shall be called the Lord our Righteousness. And in Chap. 23.6. It is said, He shall be called the Lord our Righteousness. Whereby we see, that Christ is sometimes spoken of as a he, and sometimes as a she. For by what Solomon here saith, he must have a reference to a person, because she had Mouth, and Lips, and Tongue by which she spake. But the Spirit of God is no where said to speak with any of these. And she saith in verse 22.23. The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the Earth was. From which words it is plain that the Son was in Glory with his Father, before ever the Earth was. And in that the Son saith the Lord possessed her in the beginning of his way. Was because Christ saith, he was the beginning of the Creation of God, Rev. 3.14. Which was, when he proceeded forth from God. For he was the First-born of every Creature. Col. 1.15. And therefore said to be the beginning of his way, the which was before the elder World of Angels. 2 Esdr. 7.13. Who were created before this Earth was laid. For when God laid the Earth and fastened it, all the Sons of God shouted for Joy. Job. 38.5, 6, 7. And she that is here called Wisdom, saith, Prov. 8.30. I was by him, as one brought up with him: And I was daily his delight, rejoicing always before him. Rejoicing in the habitable parts of the Earth, and my delights were with the Sons of Men. Therefore harken unto me, O ye children: For blessed are they that keep my ways, verse 31.32. Now the He and the She here spoken of in this Chapter, it is plain that it must be the Father and the Son. For he that was delighted, and she that was the delight, cannot be one person, tho' the two Persons are of one mind, being united by one Spirit. And accordingly God spake from Heaven, saying, This is my beloved son in whom I am well pleased. Mat. 3.17. As in Pro. 8.35. Whoso findeth me findeth Life, and shall obtain favour of the Lord. For it is Christ who is the reconciler between God and Man. 1 Tim. 2.5. And it is said. Pro. 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars. And this Wisdom with the seven Pillars, is the Lamb with the Seven Horns. Rev 5.6. And this Lamb with the seven Horns is said to be the Lion of the Tribe of Jud●h, and the root of David Rev. 5.5. And this Lamb is the Messiah that was cut off, but not for himself. Dan. 9.26. And this is he by whose Stripes the returning Sinner will be healed. Isa 53 4.5. And this is he who was to come forth of Bethlehem Ephratah, who is to be ruler in Israel: Whose goings forth have been from of old, from everlasting. Mich. 5.2. Now everlasting in Scripture hath a twofold Signification. And here it doth seem to have its reference to the Son when he became the First-born of every Creature, the beginning of the Creation of God; because it is here spoken of his going forth. And this is he, whom we call Christ Jesus. For Christ, that is to say the Anointed; and Jesus that is a Saviour, He is said to be the brightness of his Fathers Glory. Heb. 1.3. Which words may be taken two ways, but here I shall speak but of one, which is, the Glory of the Son, is like to that of the Father. And accordingly God calls him his Fellow. Zech. 13.7. And the Apostle also saith, that Christ is the express Image of his Father's Person or Substance. Hebr. 1.3. which is all one. For when they became two Persons, yet still they were but one Power, being united by one Spirit, as before Christ became the First-born of every Creature. So afterward the two Persons, the Father and the Son being united by one Spirit, and so of one will, and of one mind. And the Son partaking of the Spirit, Breath, or Holy Ghost from the Father. And it being given to the Son without measure. John 3.34. Whereby the Holy Ghost proceeds from the Son as well as from the Father. And so the Son and Holy Spirit, were both coeternal in and with the Father.  
And whereas Philip said, John 14.8, 9, 10, 11. Lord, show us the Father, and it sufficeth us. Jesus saith unto him, have I been so long with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father and the Father in me. The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the works. Believe me that I am in the Father, and the Father in me. Now how is it that God is in Christ, and Christ in God, but by the reciprocal Union of the Spirit, by which they are but one. And so the Son in the Father, and the Father in the Son. For by the Father thus dwelling in Christ, Christ said it was his Father did the works. And that being united by one Spirit, makes them one, it is evident, as I have already made appear.  
And according hereunto Christ expresseth himself, and explains his words when he prayed that prayer, in which he prayed not for the World, John 17.9. But for his Disciples, and those that should believe in him through their word. John 17.20. That they all may be one as thou Father art in me, and I in thee; that they all may be one in us, that the World may believe that thou hast sent me. John. 17.21.23. Chap. 1.7. Now Christ had before  told his Disciples, that the Spirit that dwelled with them, should be given to be in them, Chap. 14.17. And Christ here accordingly prayed for his Disciples: and those that should believe in him thro' their word: Which was, those that first trusted in Christ. Eph. 1.12. Through the word of the Disciples. The which were those, that at God's first visiting the Gentiles, he did then take out from among them a people for his name. Acts 15.14. And these were those that believed through th● word of the Disciples, and afterwards these did receive the Holy Ghost for the further Confirmation of the Gospel, that thereby the World might believe that God had sent Christ, and so take hold of the offered Mercy▪ Which accordingly they did. Col. 1.6.   

I have here made so long a Digression, because I was to make plain who they all were for whom Christ in this particular manner prayed for. That they all may be one as thou Father art in me, and I in thee, that they also may be one in us. The which was by receiving the holy Spirit to be in them, which before was but with them. And though there is many persons here spoken of, yet by their receiving one Spirit, they may be made one; according to which King Solomon, Prophetically speaking in relation to Christ, and the Church, saith, Cant. 6.9. My dove, my undefiled is but one. And Christ said, The Glory which thou gavest me, I have given them. John 17.22. And these were those of whom St. Paul saith. They were foreknown, called, justified, and glorified, Rom. 8.29, 30. Which Glory was by their receiving the Holy Ghost to be in them. And St. Peter, speaking of the Prophets in relation to these things which were then ministered unto them: with the Holy Ghost sent down from Heaven. 1 Pet. 1.12. Which they then did receive in them. By which they then did Signs and Wonders, with divers Miracles, and gifts of the holy Ghost. And by the Holy Spirit, St. Peter knew that Ananias and Saphira his Wife had kept back part of the price. Therefore St. Peter said, why hath Satan filled thine heart to ly to the Holy Ghost. Thou hast not lied unto Men, but unto God. Acts 5.3, 4. Whereby it is shewed that the Holy Ghost is of the divine Essence; And therefore God. And God by his spirit moved upon the Face of the Waters. Gen. 1.2. Thereby showing that the Holy Ghost was instrumental in the making of all things. God speaking the word and it was done by his outflowing Breath of Power. And I need not go to prove the Holy Ghost to be from all Eternity: In as much as it is impossible for the living God to have been without Spirit and Breath. For if so, he could not then have been a living God.    


Whereas Christ saith, mat. 12.31, 32. All Sin and Blasphemy shall be forgiven unto Men: But the Blasphemy against the Holy Ghost shall not be forgiven unto Men. And whosoever speaketh against the Son of Man, it shall be forgiven him: But whosoever speaketh against the Holy Ghost, it shall not be forgiven, neither in this world nor in the world to come. From these words we must not apprehended the Holy Ghost, is greater than the Father or the Son, but that some through ignorant profaneness may blaspheme the Father and the Son: But such may by being brought into a right knowledge of God and Christ come to Repentance, and so find Mercy. And the deceased Jews that have ignorantly blasphemed the Name of Christ, shall in the World to come find Mercy. For Christ prayed for those Jews by whom he suffered. Saying, Father, forgive them; for they know not what they do, Luke 23.34. and Rom. 11.26, 32. But whosoever sins against the evident Witness of the Holy Ghost, being convinced by the Spirit of God, that Christ is the Son of God: And yet blasphemeth the name of Christ, it is such Sin the sin against the Holy Ghost. And the Lord speaking to them that knew him, saith, mat. 10.33. Whosoever shall deny me before men, him will I also deny before my father which is in heaven. And St. Paul saith. If any man love not the Lord Jesus Christ, let him be accursed, 1 Cor. 16.22. St. Paul had his reference to them that knew Christ, and not to them that knew him not. For he would not have laid a Curse upon his ignorant Country Men. For whom he could even have wished himself accursed from Christ for their sakes, Rom. 9.3. And by the Command of God, Num. 15.30, 31. The soul that doth ought presumptuous●y that soul shall be cut off from among his people. Because he hath despised the word of the Lord, and hath broken his commands; that soul shall be cut off: His iniquity shall be upon him. And the Apostle saith, Heb 4.4, 5, 6. For it is impossible for those that were once enlightened, and have tasted the heavenly Gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come; if they shall fall away, to renew them again unto Repentance: Seeing they crucify to themselves the son of God afresh, and put him to an open shane. But the Apostle in the 9 vers. saith, They were persuaded better things of them, and things that accompany salvation. For from the Hebrews was the remnant, of which Christ said, They were his Fathers before, and given to him; unto whom he promised none should pluck them out of his hand, John 10.28, 29. And there were also more of the Jews called in by the preaching of the Gospel of the Kingdom, Luke 16.16. Than were included in the remnant. As also the people taken from among the Gentiles for his name, Acts 15.14. Who were also elect, and received the Holy Ghost to be in them. So as thereby they might become one. But these had not a promise from Christ, that none should pluck them out of his hand. And St. Peter wrote to the scattered Jews, To make their calling and election sure; For if they did these things they should never fall, 2 Pet. 1.10. But they that then sinned under the greater Light, fell under the greater Condemnation.  
And Christ commanded his Disciples to go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, mat. 28.20. By these words it is evident that the elect that was chosen from among the Gentiles for the Glory of his name, could not be all Nations, the which they were sent out to teach and baptize. But as there was Eight Talents given to his three Servants; thereby it was to show, the Lord carries on his work in Man's redemption, in a threefold way: So that all may find Mercy that improve what is given them. For all had given according to their Ability, mat. 25.15. Now whereas the Disciples were sikewise sent to baptize in the name of the Holy Ghost, it was thereby to show, the whole Deity was concerned in Man's Salvation.  
And whereas it is said, Zech. 4 11, 12. That the two Olive Trees gave out of themselves the Golden oil into the Candlestick all of Gold: The which no mere Creature can do. But the Lord Christ saith, That the Father hath given to the Son to have Life in himself, John 5.26. So as he can give the golden oil out of himself into the Church or Candlestick, when all of Gold; and likewise the Holy Ghost, who is the Spirit of Life and Power; and the anointing oil: And therefore can give out of itself the Golden oil into the Golden Candlestick. And these two, which in the 11 verse are called Two Olive Trees, are in the 12 vers. said to be Two Olive Branches: To show that they both proceeded forth, and came from God.  
And whereas it is said, The Holy Ghost descended in a bodily Shape like a Dove, Luke 3.22. mat. 3.16. Mark 1.10. From these words we are to take notice, that it is not said, that the Holy Ghost descended with a Body, or in a Body; but in a bodily Shape like a Dove. And therefore not a real Body. But that the Breath of God, which then immediately came from him, before the Voice came, did then descend in a bodily Shape like a Dove, that it might be seen by St. John, who was to bear record, John 1.32, 33, 34. And that the Breath of God, as it comes from him, is termed the Holy Ghost, is evident from the Words of Christ, when he breathed upon his Disciples, and said, receive ye the Holy Ghost, John 20.22.  
And God when he made Man breathed into his Nostrils the Breath of Life, and man became a living soul, Gen. 2.7. Joh. 27.3. For Adam by partaking of the Breath. of God, which was the Spirit or Holy Ghost. Our first Parents was thereby made in the Likeness of God. in Righteousness and Holiness. The which likeness of God in our First Parents was partly defaced when they became disobedient to God's heavenly Will. But they being thereunto beguiled through the Serpent's subtlety, 2 Cor. 11.3, 4. Therefore were not wholly corrupted, as afterwards the Sons of Men were, Gen. 6.5, 11. Who were destroyed, For wholly corrupting their Way; excepting Noah and his Family, which had not so done. And the Apostle speaking of the Holy Ghost, which was given to be in the first Churches, Eph. 1.12, 13, 14. Saith, that They had the renewing of the Holy Ghost, Titus 3.5. Whereby it is further evident, that the Breath that God did at first breath into Man, was that which in the New Testament is sometimes called the Holy Ghost.  
And Christ in the great and last day of the feast of Tabernacles. Stood and cried, saying, if any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living Water, John 7.1, 37, 38. and verse 39. It is said, This Christ spake of the Spirit, that they which believed on him should receive: For the Holy Ghost was not yet given, because that Jesus was not yet glorified. And this Christ spake unto them, before he breathed on his Disciples. And said unto them receive ye the Holy Ghost. John 20.22. The which was not till after he arose. But after his ascension, the Spirit was more wonderfully given for the Confirmation of the Gospel, Heb. 2.4. And as an earnest of their Inheritance in time to come, Eph. 1.11. For in that Christ saith in the forementioned Text. As the Scripture hath said. He therefore had his reference to them that was to receive the Holy Ghost, to be in them for the Confirmation of the Gospel, Joel 2.29. Acts 2.17. And to Israel at the restitution of all things, Acts 3.22. Jer. 31.33, 34. When they shall drink abundantly of the River of his Pleasure, Psal 36.8.  
For when the Saints, and Israel partake Of those exceeding great and precious promises, whereby they are made partakers of the divine Nature, 2 Pet. 1.4. Then the Flesh will not lust against the Spirit, nor the Spirit against the Flesh, as now it doth, Gal. 5.17 The which will be when they Rec●ive the Crown of Righteousness, 2 Tim. 4.8. And this will be when the raised Saints, Israel, and the true Believer is become a Crown of Glory in the hand of the Lord and a royal Diadem in the hand of God, Isa. 62.3. These are the exceeding great and precious Promises the Apostle had his reference to. The which will be made good in those Daies. And in that time, when the Lord shall bring again the captivity of Judah and Jerusalem, Joel 3.1. For the Lord will then cleanse their Blood, verse 21. For then they will be Plants of Righteousness, Isa. 60.21. When they Drink of the River of his Pleasure, Psal. 36.8. And that abundantly, Cant. 5.1. And then according as the Lord saith. As the Scripture hath said, out of his belly shall flow rivers of living water, John 7.38. Which was partly made good to them that first trusted in Christ, Eph. 1.12, 13. For then they had an earnest of their Inheritance, verse 14. Thus we see the Holy Spirit is compared to Waters and Rivers both in the Old and New Testament.  
And whereas Christ saith, John 16.7. If I go not away, the Comforter will not come unto you: But if I depart, I will sand him unto you. Now after Christ ascended and was glorified according to his Prayer, which was. O Father glorify thou me with thine own self, with the Glory which I had with thee before the World was, John 17.5. Which words ma● be taken two ways, but Christ being before all Worlds, Heb. 1.2. Therefore to be sure Chri●● 〈◇〉 in Glory with his Father not only before the People of this World, was but before the Globe of this World was made. And after Christ was again in Glory with his Father, he then sent the Holy Ghost with greater Power and Efficacy. The which was not so given until the Lord had suffered, and then the Spirit was so given to confirm the Truth, That the World might believe that God had sent Christ, John 17.21. And to bring all things to their remembrance which Christ had  told them, John 14.26. And Christ further saith, When the Spirit of Truth should come, he would guide them into all Truth; For he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he shall show you things to come, John 16.13.  
And whereas Christ speaking of the Spirit of Truth, often terms him he: Is because the Holy Ghost is the Spirit of Life and Power. And likewise because he proceedeth from the Father and from the Son, who are both termed he. And whereas the Holy Spirit is said to speak, is because God and Christ spake by his Spirit in the Prophets and Apostles, Heb. 1.1. And the Spirit doth also hear, or else the Apostle would not have said unto them, Grieve not the holy Spirit of God, whereby they were sealed unto the day of Redemption, Eph. 4.30. For the Holy Ghost was given to be in the first gentle Churches, as an earnest of their Inheritance, if they did not by disobedience forfeit their Inheritance; For Christ was in them the Hope of Glory, Col. 1.27. The which was by their partaking of his Spirit to be in them, as did the Prophets of Old. By whom it is said, Christ by his spirit spake, 1 Pet. 1.11. But also Christ is the Hope of Glory in all that love and fear him. Because He is the Author of eternal salvation to all them that obey him, Heb. 5.9. That is, no to have the Spirit or mind of Christ in them, as to have their Wills brought into Subjection unto Christ, Phil. 2.4, 5. Without which it is said, none can be his. For all are his Servants to whom they obey, whether of sin unto death, or of obedience unto Righteousness, Rom. 6.16. Therefore St. Paul saith to them that embraced the Faith, Examine yourselves whether ye be in the Faith, prove yourselves, know ye not your own selves, how that Jesus Christ is in you except ye be reprobates, 2 Cor. 13.5. The which was, except they had relinquished their obedience, and so become Reprobates. For he wrote to them that had received the Holy Ghost to be in them: The which was them that first trusted in Christ, Eph. 1.12, 13. But Christ by his Spirit will be with all whilst they keep the way. And Christ must have the ruling power in the Heart of all that are his.  
Now whereas Christ said to his Disciples, that the Spirit should show them things to come, John 16.13. The which was the Glory of his Kingdom in time to come. The which the Apostles in their Epistles do treat of, Acts 3.21. Eph. 2.7. judas verse 14.15. Rev. 22.6. And the Spirit then was so wonderfully given to them that first trusted in Christ, for the Confirmation of the Gospel, Heb. 2.3.4. Of the common salvation, judas verse 3. Which Gospel is the Gospel of the Christian Warfare, Eph. 6.12, 13, 14. And a preparation for the Gospel of Peace, verse 15. The which is the everlasting Gospel, Rev. 14.6, 7. The which will take place after the Lord's second coming, and at Babylon's Fall, Chap. 14.1, 8. Which Gospel will be published by an Angel flying in the midst of Heaven, verse 6. For this gospel ministration is to cease, when the Glory promised takes place, by which the Saints and Israel will be made eternally blessed, by drinking abundantly of the River of his Pleasure, Psa. 36.8. Which the Scripture declares to be the Holy Ghost, John 7.38, 39. And then it is, that the promised New everlasting Covenant will be established. Eze. 34.25. Chap. 36.25, 26, 27, 28. Jer. 31, 32, 33, 34 35, 36. Chap. 32, 39, 40, 41. The which the remnant of Israel and the first Churches in this time were in a more particular manner chosen Heirs to, and a Door of Mercy set open to others, that by being rich in good works they might lay hold of Eternal Life, 1 Timothy 18, 19.  
I could not give a clear account of the Holy Ghost, without bringing in the Prophets, Apostles, and Churches; in whom he was in, and with, and doth accompany. And therefore said to be a River, which disperseth itself into Streams, Psal. 46, 4. And likewise the Holy Ghost hath been divided into many Figures at once, and so appeared in the likeness of many Cloven Tongues, Acts 2.3. But God the Father is said to sit upon a Throne, and the Lord Christ is said to sit upon a Throne, but the Holy Ghost is no where said to sit upon a Throne. But only that There was a pure River of Water of Life, proceeding out of the Throne of God, and of the Lamb, Rev. 22.1. Thereby to show the Breath of God and the Lamb, did flow from the Throne like a River; the which River giveth Life, and is the River of Life. But we are never commanded to pray to the Holy Ghost, or Breath of God, neither is it exemplary throughout the Word. But we are to pray to God, that he would guide us by his Spirit into the way of all Truth. And it is required that we should ask of God to give us his Spirit to be with us, Luke 11.13.  
But both by Command and example we are to pray to Christ. For the Lord Christ said to his Disciples, John 14, 13. Whatsoever ye shall ask in my name, that I will do, that the Father may be glorified in the Son; and in verse 14. If ye shall ask any thing in my name, I will do it. And St. Stephen when he was giving up the Ghost, Acts 7.59. Said, Lord Jesus receive my spirit; And also Jacob prayed the Angel that redeemed him, to bless the Lads, Gen. 48.16. Neither would he let the Angel go until he had blessed him, Gen. 32.26. Which Angel was Christ. And the Thief on the across prayed the Lord Christ to remember him when he came into his Kingdom, Luke 23.42.   

The Breath or Spirit of God which is called the Holy Ghost, is divided partly in Heaven, and partly on the Earth at one and the same time. But the glorious Person of God cannot be divided. For though God is every where by his Power, his Wisdom and his knowledge, in Heaven, in Earth, in Hell, for God ruleth over all. But by the indwelling of his Spirit, he is not every where. But b● his Spirit he is in Heaven and in Earth at once. Yet his holy Spirit cannot enter into an unclean thing. And in the Inner Temple where the Cloud of Glory was, there was none suffered to enter therein, but the High Priest once a Year, and that not without atonement, Offerings for Purifications. Exod. 30.10. Neither will the Holy Ghost enter into an unclean thing. And therefore the first Churches were brought home by Repentance and shane of their former evil Practices, and so brought into a self Resignation of themselves to Christ, and then they were baptized. For all that had lived wickedly were to be thus prepared, before they could receive the Holy Ghost to be in them. Acts 19.2, 3, 4, 5, 6. For whosoever retained the Spirit of the World, could not receive the Holy Ghost to be in them Because they know him not, John 14.17. And those that received him, could not retain him, when they wilfully sinned against him. Like Balaam, who loved the wages of unrighteousness, though a Prophet, 2 Pet. 2.15, 20, 21, 22 And the Apostle saith, Christ spake by his Spirit in the Prophets of Old, 1 Pet. 1.11. And when any by wicked ways turned from the holy Commandment delivered unto them, the remnant knew they were not of that number of the Jews unto whom the Lord promised, That none should pluck them out of his hand, John 10.28. Therefore St. John saith, when any went out from them into the practise of the Wicked: They were not of them, for if they had been of them, they would no doubt have continued with them, John 2.15, 16, 17, 18, 19. That is, they would have persevered. For a Believer is no longer a Believer, than he believes Salvation is to be had according to the Word of Christ, John 8.31. Chap. 14.21, 23. Which is in the way of their obedience, no more than a Righteous Man is a Righteous Man in the Day that he committeth Iniquity, Eze. 18.24.    

What the Scripture saith concerning God the Father.  
Now having proved that the Holy Ghost cannot dwell every where. I am now to prove that the glorious personal presence of God, dwells no where but in the Heaven of Heavens, the which has no relation to the beginning of the six days Creation.( As I shall in this Treatise by Scripture clearly make appear.) Unto which Place we are required to make our addresses unto him, according as the Lord Christ taught his Disciples when he was upon Earth. And said, When ye pray, say, Our Father which art in Heaven, &c. Now whereas St. Paul saith, Christ is the Image of the invisible God, Col. 1.15. And again he saith, 1 Tim. 1.17. The invisible God, But he explains himself in Chap. 6.16. In that he saith No man hath seen or can see God. The which words. God had before said to Moses, Exodus 33.20, 21, 22, 23. Thou canst not see my face: for there shall no man see me and live. God thereby showing that his glorious presence was so great, that no mortal Creature should see his Face and live. And the Face is counted the principal part, and therefore accordingly St. John saith, No man hath seen God at any time, John 1.8. And also the Apostle John saith, No man hath seen God at any time, John 4.12. Here the Apostle did but recite what was before written. For they spake according to the Law and the Prophets, Isa. 8.20. And whosoever speaks not according to that word, it is because there is no light in them.  

But whereas St. Paul saith, 1 Tim. 6.16. No man hath seen or can see God. He hath herein his reference to Man in this time, in his fallen Estate. So that according to the word of the Lord, no Man shall see his Face and live. And that the words of the Apostle had but herein their tendency to this time, the which is the time of this world, as his foregoing words make appear, as in verse 14.15, 16. where he saith to Timothy, Keep the Commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ, which in his times he shall show who is the blessed and only Potentate, the King of Kings, and Lord of Lords, who only hath immortality, dwelling in that light, which no man can approach unto, whom no man hath seen, or can see: To whom be honour and power everlasting, Amen. Now whereas St. Paul saith, the King of Kings and Lord of Lords, who only hath Immortality, here in these words he includes the Son as well as the Father; he being also King of Kings, and Lord of Lords, Rev. 19.16. Chap. 17.14. And the Father and the Son being both of one Mind and one Will, and both being united by one Spirit whereby they are one; and now the Son as well as the Father is alike immortal. And as in this time, the Father's glorious Face is invisible to Man, so that no Man can see his Face and live. So the Son's glorious Face no Man hath given a clear account of in all the Visions they have had. But in his times he will show who is the only Potentate. In which words to be sure the Father is included as well as the Son, whom the Saints in Heaven shall see face to face, when they come to know as they are known, 1 Cor. 13.12  
And St. Paul speaking of Moses, saith, Heb. 11.24, 25, 26, 27. By Faith Moses when he came to years refused to be called the son of Pharoahs daughter; choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; esteeming the reproach for Christ greater riches than the treasures in Egypt: For he had respect unto the recompense of reward. By faith he forsook Egypt, not fearing the wrath of the King: For he endured as seeing him who is invisible. Now how was it that Moses then saw him who is invisible? It was by the Eye of Faith, and who was it that he saw by Faith? It was the Son as well as the Father. For it is said, he esteemed the Reproach for Christ greater Riches than the Treasures of Egypt. And why was it? Because it is said, he had respect to the recompense of Reward. For God had all along promised a Reward to them that denied themselves the evil Enjoyments of this World, in obedience to him. And the Son as well as the Father was then both alike invisible to him. And it is the Son the Lord Christ who is specified in the Text. Of whom Moses was then the Type of, by being refused by Israel to be a ruler and a judge. The same did God sand to be a ruler and a deliverer, Acts 7.35. And Moses had respect to the recompense of Reward. For all that come to God must believe that he is, and that he is a rewarder of them that diligently seek him. But without this faith, it is impossible to please him, He●. 11.6. And this Faith carried the Worthies of Old through all Difficulties. And likewise it is said of Christ, Heb. 12.2. Who for the Joy that was set before him, endured the across, despising the shane, and is set down at the right hand of the throne of God, verse 3. For consider him that endured such contradiction of Sinners against himself, lest ye be weary and faint in your minds. And Christ is beeome the author of eternal salvation unto all them that obey him, Heb. 5.9. And he is not only the Author of Faith and Hope, by being made a reconciler between God and Man, without which there had been no ground to hope: But as he thereby is become the Author of eternal Salvation: So he will be the Finisher of Eternal Salvation to all them that obey him, in keeping the Commands of God, and the Faith of Jesus, Rev. 14.12. And Christ is that it, or one Seed that was to bruise the Serpent's Head, Gen. 3.15. And unto whom all the Prophets and Holy Men of Old, had an Eye of Faith unto. And it was he, whom Moses by Faith did see, who with the Father was then invisible to him.  
And for further proof that the Apostle had no further reference then to the time of this World. He therefore saith, speaking of the time to come, Titus 2.13. Looking for the blessed hope, and glorious appearing of the great God, and our Saviour Jesus Christ. This being according to what was declared to Daniel, Chap. 7.9, 13. And as in Rev. 5.1, 5, 6.13. Chap. 20.11.  
And whereas it is said, The Lord spake to Moses face to face, Exod. 33.9, 11. But the Cloud was Between, so as he beholded not the Glory of his Face. Now God hath several Glories, for the Fire and the Cloud upon the Mount out of which God spake, it is said to be the Glory of the Lord, Exod. 24.16. But that was not that Glory which Moses desired the Lord to show him, the which Glory was his Face the which God would not permit Moses to see, for that was hide from Man by the Fire and the Cloud out of which God spake, God making The dark clouds his pavilion, Psal. 18.11. To veil his glory from the People, Exod. 20.21. And Moses drew are unto the thick darkness where God was. And God did then also make great difference in his discovery of himself to his People. For the body of Israel heard but the voice of God, with the thunderings and the lightnings, and the trumpet sounding long, and saw but the Fire and Smoke of the Mountain, but Moses, and Aaron, Nadab, and Abihu, and seventy of the Elders of Israel, They saw the God of Israel, and there was under his feet, as it were a paved work of a sapphire ston, and as it were the body of Heaven in its clearness. They saw God, and did eat and drink Exod. 24.10, 11. By which words it is plain, they did discern a glorious Person, tho his face was veiled from them, neither did they clearly see his Person, for afterward when Moses desired of God to show him his glory, which glory was his Face. God said to him, Thou canst not see my Face, for there shall no man see me and live, Exod. 33. vers. 20. The which does clearly show, the face of God is to be seen, tho not by us mortals that are to live in this time. But God said to Moses, Behold there is a place by me, and thou shalt stand upon a rock. And it shall come to pass, while my Glory passeth by, that I will put thee in a cleft of the rock, and I will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts, but my Face shall not be seen, Exod. 33.21, 22, 23. But Israel whom the Lord foresaw would incline to Idolatry, he would not permit them to see any similitude, Deut. 4.15. But Moses's God covered with his hand, so that he could not see his Face, but he shewed him his back parts. But St. Stephen when he was giving up the Ghost, And he being full of the Holy Ghost saw the Heavens opened, and saw the Glory of God, and Jesus standing at the right hand of God, Acts 7.55.56. The which Glory of God. Moses desired to see, which God declares to be his Face. The which God would not permit Moses to see, and live. But Christ declares That in Heaven the Angels does alw●ys behold the Face of his Father which is in Heaven, mat. 18, 10.   

NOW some by their not rightly apprehending the words of St. Paul, have thought God did not give the Law to Moses on mount Sinai, Heb. 2.2, 3. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. How shall we escape if we neglect so great Salvation which at first begun to be spoken by the Lord, and was confirmed unto us by them that heard him. From these words some would have, that neither the Father nor the Son did speak to Israel from Mount Sinai: But that God did only speak to them by Angels there; tho' there is not one word of Mount Sinai here mentioned by the Apostle; but by those that take up with this and other such like Notions, the Truth of the Scriptures is overturned, and that for want of a due Consideration how far the word Angel in Scripture extendeth. For in the New Testament where this is spoken by the Apostle. The Lord likewise, Rev. 1.20. Calls Men Angels; The seven stars are the angels of the seven churches. And these Angels of the Churches were Ministers whom Christ ordered St. John to writ to, Chap. 2.1. To encourage them that did well, and to reform them that did amiss. And as Christ calls the Ministers Angels, so accordingly the Apostle here in this place speaking of Angels, must have his Allusion to Moses and the Priests, by whom Israel received the Law. And the Lord Christ termed it Moses's Law, John 7.23. For God spake no more to all Israel from Mount Sinai than the Ten Commandments, Exod. 20.1. God spake all these words, saying, I am the Lord thy God, &c. And these words the People heard God speak, verse 18.19. And the same, Moses rehearseth, Deut. 5. And after he had ended the Commandments, he saith, verse 22. These words the Lord spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and he added no more, and wrote them in two tables of ston, and delivered them unto me, vers. 23. And it came to pass when ye heard the voice, &c. Verse 24. And ye said, the Lord our God hath shewed us his glory ●nd his greatness, and we have heard his voice out of the midst of the fire; we have seen this day that God doth talk with man, and he liveth, vers. 26. For who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have and lived, vers 27. Go thou near, and hear all that the Lord our God shall speak unto thee, and we will hear it and do it. Which saying pleased the Lord, verse 28. And vers. 31. God saith to Mofes; But as for thee, stand thou here by me, and I will speak unto thee all the commandments, and the statutes, and the judgments which thou shall teach them, that they may do them in the land which I give them to possess it. Here we see that Israel received all the Law from Moses, and likewise the Commandments written on two Tables of ston with the Finger of God; which two Tables of ston God delivered to Moses, Exod 31.12, 18. Deut. 9.10. And Moses declared the Law to the People, and left the written Law in the Hands of the Priests, who were to teach it to the People. And then the Priests were as much Angels, as the Ministers of the seven Churches of Asia afterwards were, of whom there was some of them received Praise of the Lord: And others of them sharp Reproof. So as if they did not repent and amend, God would remove them, Rev. Chap. 2. and 3, as God before had done to Israel's Priests and People.  
But in that the Priests and Ministers were termed Angels, and not the People; was not because the● were always better than the People; but because their peculiar Employment for which they were set apart, was for the Service of God, in the Teaching of Men: As the Angels, Who are said to be ministering spirits, sent forth to minister, Heb. 1.14.  
But the Angels that St. Paul in this Chapter saith are ministering Spirits; he therein has no Reference to the Angels that he speaks of in the following Chapter; by whom he saith Israel received the Word. For in Scripture one Verse often speaks of one Subject, and the next of another Subject. And so it is as to these Angels here spoken of. And not that St. Paul, or any of the Apostles would contradict what was before written; for the Apostles compared spiritual things with spiritual, 1 Cor. 2.13. That no Delusion might creep in. For it is said, Isa. 8.28. To the Law and to the Testimony, if they speak not according to this word, it is because there is no light in them, For they are the Scriptures of Truth, Dan. 10.21. For God's Word is Truth; and it is declared that God spake from mount Sinai, and said to all Israel, I am the Lord thy God, &c. Exod. 20. And that Moses received all the Law from God on Mount Sinai. And this being noted in the Scriptures of Truth, every true Christian is bound to believe it. But by the apostasy from the Truth, things have been turned upside down. But God never sent his Son, and the Servants of his Son to contradict what he before had declared. For the strength of Israel will not lie, 1 Sam. 15.29. Heb. 6.18. And he will not give his Glory to another, Isa. 48.11. And where St. Paul speaks of the word spoken by Angels, or the ordaining of the Law by Angels. He never mentions one word of Mount Sinai. For the Angels he speaks of could not speak from thence to the People.  
And whereas St. Paul speaking of the Law saith, Gal. 3.19. It was ordained by Angels. Which words can have no other reference, than that the Priests which had the Law, and likewise then the Power in their hands to ordain and establish it to be a Law to all the Tribes of Israel. For had God made an outward Law, and empowered no Man to ordain and establish it as a Law amongst Men: It would not then have been of Force according to God's determination. Therefore when God gave the Law, he employed them to whom he gave Power to ordain it to be such. For the first ruling Power among the People of Israel was given to the head of the Tribe of Levy, and Moses and Aaron was chief, and by the Priesthood was the remembrance of the Law kept up. For they were God's Mouth to the People, and the People were to seek the Law at their Mouth. By which they turned many away from iniquity, for they were the messengers of the Lord of Hosts. But the Priests departed out of the way, and caused many to stumble; The which caused God's anger against them. For which God made them contemptible before all the people, Mal. 2.5, 6, 7, 8, 9. But at the first establishing of the Priesthood, they did offer the atonement Offerings for the People, and taught the People the Law; and the ruling Power was in their hands. And these must be the Angels that St. Paul in the foregoing Texts had his reference to. For otherwise to understand him, it would be to the overturning both of the Old and New Testament. And we must not so understand the Sayings of one to contradict many, much less to contradict God himself. And St. Stephen speaking of Moses, saith, Acts 7.37. A Prophet shall the Lord your God raise up unto you of your Brethren like unto me, him shall you hear. Thereby giving notice they are two distinct, Persons. And St. Stephen further saith of Moses, vers. 38. This is he that was in the Church in the Wilderness with the Angel which spake to him in Mount Sinai. And the Angel which Moses saw in Mount Sinai in the Bush: St. Stephen according to the word, hath declared him to be God: The which doth plainly appear to be the Son of God: Because he is likewise said to be the Angel of God. The which was the Angel of whom God said his name was in him. For he spake to Moses as God. And St. Stephen further saith of Moses, That he was with the Fathers, who received the lively Oracles to give unto us. St. Stephen makes no mention who first gave the lively Oracles: For that was well known to all Israel, that it was God: As it is written, Exod. 20.1, 2, 3. &c. But Stephen declares that it was their Fathers received the lively Oracles to give unto them. Which Fathers, he terms Angels, as in the 53 verse. Who have received the law by the disposition of Angels, and have not kept it.  
And in that he saith. By the disposition of Angels. Is because Angels are God's Messengers, and so were the Fathers the Priests said to be, Mal. 2.4, 5, 6, 7, 8. I have sent this Commandment unto you, that my covenant might be with Levy, saith the Lord of hosts. My covenant was with him of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my name. The Law of Truth was in his mouth, and iniquity was not found in his lips, he walked with me in peace and equity, and did turn many away from iniquity For the Priest lips should keep knowledge, and they should seek the law at his mouth: For he is the messenger of the Lord of hosts, But afterwards they departed out of the way and caused many to stumble. But at first the House of Levy did cleave to the Lord, as it is written, Exod. 32.7, 26, 27, 28. Now these Messengers here spoken of, must be the Angels which St. Paul had his reference to: And not that Paul or Stephen would go to contradict what was before written, in denying God's giving the Law to Moses in Mount Sinai, but it has been for our want of a right Understanding of the Scriptures Method in speaking, which has made the Bible seemingly so full of contradictions.  
Now that God was on Mount Sinai, and in the Cloud, it is farther evident from the express word of God to Moses. For after Israel had transgressed in the Wilderness, by making them a Calf, God would have there destroyed them all; And have raised up of Moses a great nation, Exod. 33.9, 10, 11, 12, 13. Had not Moses there prevailed with God to spare them, so as not to cut them off. Yet notwithstanding, for that Offence God refused to go up in the midst of them: And said, He would sand an Angel before them. For I will not go up in the midst of thee, for thou art a stiff-necked People, lest I consume thee in the way, Exod. 33.2, 3. From these words it is plain that the Angel that God said he would sand with them, was another and not himself. And that God the Father was on Mount Sinai is further evident. Because God spake all these words, and said. I am the Lord thy God which brought thee out of the land of Egypt. Thou shalt have no other Gods before me, Exod. 20.2, 3. Now had it not been God the Father that gave the Law, he here would have been excluded from being Israel's God, or at leastwise from being the first Person in the Deity. Because none was to be worshipped before him that gave the Law on Mount Sinai.   

Now St. Stephen being to answer before the High Priest, and the Jews. Gave a short account of some few of the Heads of the historical parts of the Bible from Abraham to the then time, and saith, Acts 7.2. Men and Brethren and Fathers harken. The God of Glory appeared unto our father Abraham. Here St. Stephen saith, the God of Glory appeared to Abraham, he doth not say an Angel, but according as God hath declared of himself, Gen. 17.1. I am the Almighty God. So St Stephen goes on relating several Passages till he comes to that just one, whom he said, They had been the betrayers and murderers, verse 52. And the Jews when they heard these things were cut to the Heart, and they gnashed on him with their Teeth, verse 55. But he being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, verse 56. And said, behold, I see the heavens opened, and the son of man standing on the right hand of God. Now though St. Stephen's former words have been misconstrued by some, yet here he gives a clear testimony of the two glorious Persons of the Father and the Son, when he saw the Heavens opened, and Christ standing at the right Hand of God. For which saying, the Jews stopped their ears, and ran upon him and stoned him to death. So that according to the Word of God, No man shall see his face and live, Exod. 33.10, 11, 20. And. St. Peter speaking in relation to the Prophets, saith, 2 Pet. 1.19. We have a more sure word of prophesy, and he terms it a more sure Word of prophesy, for two reasons. First, because the Prophesies were at large recorded in the Old Testament, of which they gave but hints of things that were therein contained: And therefore a more sure word of prophesy where it is at large set down. 2dly. The Law and the Prophets was secured by their being in the hands of the Jews, whom God made a scattered People upon the Face of the Earth. By which means the Old Testament was preserved uncorrupted. Therefore whatsoever we had found in the New Testament that did seem to us to contradict the Old Testament, we should rather have attributed it to Man's falseness, who was entrusted with the Word, than that God should speak one thing by the Prophets, and afterward sand his Son, and the Servants of his Son to contradict what he himself had spoken and sworn to, and declared by the Mouth of his Prophets. The which as we have understood the New Testament since the apostasy. The Old Testament has thereby been overturned. But the Lord Christ justified the Writings of Moses, John 5.45, 46.  
For Moses was the Type of Christ, and Favourite of Heaven, unto whom God said with him will I speak mouth to mouth, even apparently, and not in dark speeches and the similitude of the Lord shall he behold, Numb. 12.8. Now those that deny God to have a similitude believe not God, for God declares this of himself.  
And St. Paul declares Christ to be the express Image of his Father's Person, Heb. 1.3. And here we see God spake to Moses Mouth to Mouth, though the Cloud of Glory was between, but God shewed him his back part, Exod. 33.10, 11, 22, 23.  
Now the Scripture shows that God hath two Faces, The glorious Face of his Person in Heaven, seen by Angels; and his well pleased Face seen upon Earth by the best of Mankind, Psal. 67.1. Which is also termed the light of his Countenance, Psal. 4.6. Num. 6.25, 26. And this Face of God, God requires of us that we should seek, Psal. 27.8, 9.   

So likewise God hath several right Hands. As the right Hand of his Person, at which right hand of God, St. Stephen saw Christ at, Acts 7.56, according as in Psal. 110.1. And from which right hand of God, the Lamb went and took the Book from God, Rev. 5.1.7. And there is also the right Hand of God's Righteousness, Psal. 48.10. According to thy name, O God so is thy praise unto the ends of the earth; thy right hand is full of righteousness. And when Israel is delivered, it will be by the right hand of God's Righteousness, because he hath promised it, and therefore God saith to them, I will strengthen thee, yea I will help thee, yea I will uphold thee with the right hand of my Righteousness, Isa. 41.10. Psal. 19.7, 8. There is also the right Hand of God's Power, Psal. 44.3. For Israel got not the land in possession by their own sword, neither did their own arm save them: But thy right and thine arm. And again, Psal. 89.13. Thou hast a mighty arm, strong is thy hand, and high is thy right hand. And by the hand of his Power God hath measured the Waters in the hollow of his hand, and meeted out the heavens with a span, and comprehended the dust of the Earth in a measure, and weighed the mountains in scales, and the hills in a balance, Isa. 40.12. And this hand of God's Power in the following vers. is declared to be the Power of his Spirit. For it is there said. Who hath directed the spirit of the Lord, or being his counselor hath taught him? For by the outflowing Breath of his Power God created all things. For God said, Let there be light and there was light, and so for all other things which he created in the six days, Gen. 1. For by his hand he hath laid the foundation of the earth, and his right hand hath spanned the Heavens, Isa. 48.13. Exod. 15.6. Psal. 118, 15, 16. There is also said to be the right hand of God's Mercy, Psal. 44.3. But thy right hand and thine arm, and the light of thy countenance, because thou hadst a favour unto them. And again, Psal. 60.5. That thy beloved may be delivered, save with thy right hand and hear me, Psal, 108, 6. Psal. 138, 7. Psal. 139, 10. Isa. 51.16. And there is also the right hand of God's Justice, Psal. 21, 8. Thine hand shall find out all thine enemies, thy right hand shall find out those that hate thee, and again, Psal. 74.10, 11. Why withdrawest thou thine hand, even thy right hand, and Psal. 39.10. Psal. 75.8. And by this hand of God's Justice he will find out the wicked wherever they be.   

Here we see that besides the right hand of the Person of God, where Christ is said to stand or sit at. There is the right hand of his Righteousness, the right hand of his Power, the right hand of his Mercy, and the right hand of his Justice. But God is no where said to have more than one left hand. But the attributes of God, are compared to right hands, but to God's Person there is but one right hand, and one left hand, 1 Kings 22, 19. Where the Prophet saw All the host of heaven standing by him, on his right hand and on his left, at which right hand of God it is that Christ is said to sit at, Eph. 1, 20.  
And the Lord Christ is said to have several right hands, the right hand of his Person, Rev. 1, 16, 20. Chap. 5 7. And he had in his right hand seven stars, &c. verse 20. The mystery of the seven stars which thou sawest in my right hand. And also the right hand of his Power, Psal. 45 4. Thy right hand shall teach thee terrible things, and again, Psal. 89, 25. I will set his hand also in the sea, and his right hand also in the rivers. There is likewise the hand of his Mercy, Isa. 40.11.   

And whereas the Prophet speaking of God, saith, Isa. 40, 17. All Nations before him are as nothing, and they are counted to him less than nothing and vanity. For vanity is reckoned with God, less than nothing. For they are as so many briars and Thorns, when they go to contend with God. And those that so do, he will burn up together, Isa. 27.4. And those that go to oppose what God hath made plain from his word, will be found Opposers of God. But the People when otherwise considered, Are Multitudes, Nations, Kindreds, and Tongues, Dan. 7 14.  
And whereas it is said, Isa. 40.18. To whom then will ye liken God, or what likeness will ye compare to him. For God in Power is beyond all comparison, as the foregoing words declare. And whereas it is said, verse 19: The Workman m●lteth a graved Image, &c. But that can neither see, hear, speak, nor walk, ●sal. 115, 4, 5, 6, 7. Their idols are silver and gold the work of mens hands. They have mouths but they speak not, eyes have they, but they see not, they have ears, but they hear not, noses have they but they smell not, they have hands, but they handle not, feet have they, but they walk not, All which God is declared to do, Genesis 1.  
Neither can an Image do good, or resist evil; but as a Post standeth in the place where it is fixed, so an Image of itself cannot move. Therefore St. Paul to undeceive the blind Heathen, saith, We are the off-spring of God. And that they were not to think that the Godhead is like unto gold, or Silver, graved by art or mans device, Acts 17.29. Who cannot do ought as aforesaid. But we having Life, Breath, and Being; and can see, hear, talk, and walk; and know good from evil. For which we are termed the offspring of God, being Created in his Image and likeness, Gen. 1.26.27. Chap. 3.8.   

Now whereas St. Paul saith, Rom. 1.21. Because when they knew God, they glorified him not as God, neither were they thankful, but became vain in their Imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools: And they changed the glory of the incorruptible God, into an image made like to corruptible man, and to birds and four-footed Beasts, &c.  
But the glorious Person of God according as declared in his word, is incomprehensible to us, so as we cannot conceive thereof, nor make an Image like the Description that is there given of God. Therefore when they went to change the Glory of the incorruptible God into the Image of a corruptible Man, and they making God to be of a corporeal Substance, like that of a corporal Man, whereby they changed the Glory of the uncorruptible God, when they made him like to a corruptible Man. And like the Papist, because God is said to be the ancient of Daies, therefore they make the glorious Substance of the Person of God as an old Man in his declining Age. When as the glorious person of God is of a Spiritual Substance of a bright clear glorious Lustre, such as we cannot conceive of. But he is in the Figure or Similitude as he hath declared himself to be in, though of no corporeal Substance. For he is a Spirit, his glorious person being of a Spiritual Substance, which no Time or Age can decay or corrupt. But as he was from all Eternity, so will he be to all Eternity, the most perfect being in himself.   

And whereas the Apostle speaking of Christ, saith that in him dwelled all the fullness of the Godhead bodily, Col. 2.9. For God prepared a body for Christ, Heb. 10.5, 6. To which the Deity was united to the Humanity: And in which human Nature he received the fullness of the Godhead bodily. In that God gave to Him the spirit without measure, John 3.34. But God the Father who is a Spirit, and his Person of a Spiritual Substance, therefore he is not said to have a Body. And the Angels who are of a Spiritual Substance, are not said to have Bodies. But they are said to be ministering Spirits, Heb. 2.7.14. And they appear like Bodies. But a spiritual Substance, and a bodily Substance, are two distinct things.  
But St. Paul speaking of the Resurrection, saith, 1 Cor. 15, 40. There are also celestial bodies, and bodies terrestrial: But the glory of the celestial is one, and the glory of the terrestrial is another. That is, at the resurrection the dead bodies of the Saints, will arise, and be made celestial Bodies. For then their vile Bodies will be fashioned like unto Christ glorious Body, Phil. 3, 21. And when the Saints arise, Israel will then be made perfect, Heb. 11.40. Joel 3.20, 21. Isa. 60.12, 13, 14, 15. and glorified, Isa. 60, 12, 14, 15. But the Celestial Bodies will be as the Angels that neither mary, nor are given in marriage, mat. 22.30. But with the Terrestrial Bodies there will then be marrying and giving in Marriage, for they are to increase and multiply, Isa. 60.20. Isa. 27.6.   

AND whereas the Prophet speaking of God, saith, Isa. 40.22. It is he that sitteth upon the circled of the earth, and the inhabitants thereof are as grasshoppers that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Now in that it is said, God sitteth upon the circled of the Earth, this may be understood two ways, first, by his power, Psal. 104.4, 5. Who laid the foundations of the earth that it should not be removed for ever. And he hath founded it upon the seas, and established it upon the floods. Psal. 24.2. Psal. 90, 2. Prov. 3, 19. Jer. 51.15. Isa. 42.5. Isa. 45.18. Jer. 27.5. Where God by his incomprehensible power is seated to be beholded by his Creatures, who may there see his handy work. Now when God made these heavens which God calls the Firmament, with the Sun, Moon, and Stars, which God calls the host of them, Gen. 2.1. Within which Heavens or Firmament he hath encircled the Earth, and made Man upon it, that he might behold the excellency of his Creator, by the things that are visible in the Creation. For God is the great Architect of wonder, and the curious Artist to be inquired after by his Creatures unto whom be hath given rational Souls. And therefore St. Paul saith, Romans 1, 19, 20. Because that which may be known of God, is made manifest unto them, for he hath shewed it unto them, For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, they showing his eternal Power and Godhead, so that they are without excuse. That is, those that deny there is a God, For all whom God hath endowed with reason may see that this curious Frame could not be reared by a rude jumbling of things together. No more than a curious Lanskip that is exactly well drawn, representing all things in the Creation: Could be exactly done by the rude shaking of several paints together in a cloth: But all that sees it knows it was so done by the skill of some Artist. And the more curious the work is, the more enquiry after the Workman. And the same God expects his Creatures should do after him. And God in Nature hath set every Wheel a going. For as an Artist that makes a curious Clock or a Watch with several motions; and one Wheel causes the other Wheels to move: So God in nature hath placed things so, that the moving of one Wheel sets the other Wheels on work. For the sun rejoiceth as a strong man to run a race, whose going forth is from the end of the heaven, and his circuit to the ends of it, Psal. 19.5, 6. Whereby God causeth Day and Night, Summer and Winter; and the Earth to bring forth every thing in its Season. And so for all other things according as God in Nature hath placed them. But the glorious Person of God, is no more in the Earth or upon the Earth, or in the Firmament, than the Person of the Clockmaker is in the Clock or Watch. But the Clockmakers Skill, Power, and continued Care, is seen therein. So the great Creator, his Power is not only seen in the Creation, but by keeping all the Wheels a going therein.   

Now I come to the latter part of the 22 verse of the 40 of Isa. Where it is said, The inhabitants of the earth are as grasshoppers. It was a Phrase that was used by the Men of Israel that went to spy out the Land. For when they returned they said. And there we saw Giants the sons of Anak. And we were in our own sight as grasshoppers, and so we were in their sight, Num. 13.33. Thereby signifying the Disproportion between the one and the other. So God doth thereby show the great disproportion between himself and his Creatures. But as the grasshopper bears a similitude like itself. So God bears a similitude like himself, and the same Image that the Substance or Person of the Father bears: The same Image doth the Substance or Person of the Son bear. For he is said to be the express image of his father. Person or Substance, Heb. 1.3. And accordingly declared in Vision to Daniel, where speaking of God the Father, He saith, Whose garments where white as snow, and the hair of his head like the pure wool, &c. Dan. 7.9. And the same Description in Vision, is given of the Son, Rev. 1.13.14, 15. That he was clothed with a Garment down to the foot, his head and his hairs where white like wool as white as snow, and his eyes were as a flamme of Fire, and his feet like unto fine Brass, as if they burned in a Furnace. And when Ezekiel saw God in Vision, it was according to the similitude which St. John saw, Eze. 1.26, 27, 28. And above the firmament that was over their heads, was the likeness of a throne, as the appearance of a sapphire ston, and upon the likeness of the throne was the likeness as the appearance of a man above upon it. Here we are to take notice, that the Throne of God is placed above the Firmament. Which Heavens or Firmament was that which God created in the six days, and that was the beginning of this Creation: And why it is here said, that above upon the Throne was the appearance of a Man. Was because God is a Spiritual Person, and Man is a corporal person bearing the similitude of God, as in verse 27. And I saw as the colour of amber as the appearance of fire round about within it, from the appearance of his loins even upwards, and from the appearance of his loins even downward, I saw as it were the appearance of fire and brightness round about. Whereby is shewed, that God in Person beareth the likeness of Man. And therefore said, that upon the Throne there was the appearance of a Man upon it. But the glorious Person of God, as he is represented, we are notable to comprehend as to conceive of it. Nor any Man capable to make any similitude like unto God as is here represented, and the same is said of God, Chap. 8.2, 3, 4. And when Daniel saw in Vision the ancient of days, he likewise saw the Son brought before him, unto whom he gave the Kingdom, Dan. 7.10. Thereby showing the Father and the Son is two distinct persons, and these things are noted in the scriptures of truth, Da●. 10.21. Therefore every true Christian is bound to believe it.  
And whereas it is said, Isa. 40.22. God stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in. The which words likewise may admit of a twofold Signification. In that God stretched them out for a Tent to dwell in for his Creatures. For as we spread forth a Tent over some part of the Earth, that we may dwell therein: So the Lord stretched forth the Heavens, and adorned and furnished them with Lights for his Creatures to live and breath in; as Man and Beasts and Birds that fly in the open Firmament of Heaven, Gen. 1.20. For we are to take notice that God doth not say, that he stretched out the Heavens for himself to dwell in: For his Habitation is in the Heaven of Heavens; which is far above the Heavens which were created in the six days, the which was but the beginning of these Heavens. In which Heavens we behold his handy work, they being visible to our sight; But the heights above these Heavens or Firmament we cannot conceive of, for God hath given us no account of the beginning of the Heaven of Heavens, nor of making his glorious attendants that are there. As Angels, Archangels, Cherubims, and Seraphims, The which the Prophet terms the elder World. The which he says, Was wide, and large, and brought immortal Fruit, 2 Esd. 7.13. And the Angels rejoiced when the Earth was aid, Job 38.7.   

And Solomon prayed, that God would hear in Heaven the prayer of his servants, 1 Kings 8.30, 32. And whereas Solomon said, 1 Kings 8.27. But will God indeed dwell on earth; behold the heaven and heaven of heavens, cannot contain thee. Much less the house which I have built. Solomon had here his reference to the Power, Wisdom, and Knowledge of God: The which is not only contained in the Heaven of Heavens: But God doth herein manifest himself to the Children of Men, and therefore Solomon's petition was; vers. 28. Yet have thou respect to the Prayer of thy Servant, and to his supplications, O Lord my God, to harken unto the cry and to the prayer, which thy servant prayeth before thee to day, verse 29. That thine eyes may be open towards this house night and day, even towards the place of which thou hast said, my name shall be there, vers. 30. And harken thou to the supplications of thy servant, and of thy people Israel when they shall pray towards this place: And hear thou in heaven thy dwelling place, and when thou hearest forgive. Here we see, nothing can be more plain than that Solomon's meaning was as aforesaid: That the Power of God was not only contained in the Heaven of Heavens: For that could not contain his Power. But that his hearing Ear, his all-seeing Eye, and his Mercy is extended to the Children of Men, from Heaven his dwelling place, the Place of the glorious residence of his Person. And therefore said, Deut. 26.15. Look down from thy holy habitation, from heaven, and again, Isa. 63.15. 2 Chron. 30.27. Psal. 33.13.14. The Lord looketh from heaven he beholdeth all the sons of men. From the place of his habitation he looketh upon all the inhabitants of the earth. And accordingly Psal. 14.2. Psal. 11.4. Psal. 13.19. Psal. 102.19. Psal. 144.5. Gen. 18.20, 21.  
And accordingly St. Paul saith, Heb. 9.24. Christ is not entred into the holy place made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God. By these words of the Apostle we also see. The Father and the Son are two distinct persons, and that the place of the residence of their persons is in heaven. And St. Paul saith, Eph. 3.14, 15. I bow my knees unto the father of our Lord Jesus Christ. Of whom the whole family in heaven and earth is name The Family in Heaven is God's Angels, as Seraphims and Cherubims, and the Saints who are now said to be under the Altar, and God's Family upon Earth, are those that are devoted to his fear. Now whereas the Lord saith, Jer. 23.24. Can any hid himself in secret places that I shall not see him saith the Lord, do not I fill heaven and earth saith the Lord. Here God speaks as to his Power his Knowledge and his all-seeing Eye. For God saith, ver. 23. am I a God at hand saith the Lord, and not a God afar off? Can any hid himself in secret, &c. No, none can hid themselves from the all seeing Eye of God for it is said, The eyes of the Lord run to and fro through, out the whole earth, 2 Chron. 16.9. And again, Amos 9.8. Behold the Eyes of the Lord God are upon the sinful kingdom. And also it is said of God, Jer. 32.19 Great in counsel and mighty in work, f●r thine eyes are open upon all the sons of men to give every one according to his ways, and according to the fruit of his doings. And it is said. Job 34.21. God's eyes are upon the ways of man, and be seeth all his goings, 1 Pet. 3, 12. Psal. 34.15. And St. Paul speaking in the same method concerning God, saith, Rom. 11.33. O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are h●s jud●ments, and his ways past finding out. And the Apostle speaking of Christ saith, Eph. 1.22, 23. That God gave Christ to be head over all things to the Church, which is his body, the fullness of him that filleth all in all. Now as God saith he filleth Heaven and Earth, so Christ is said to fill all. But we are not to understand from these words, that it is by their personal presence that God filleth Heaven, and Earth, or that Christ filleth all. Neither by the indwelling of his Spirit, that the Father or the Son filleth all things. But by the Power of his Spirit he filleth all▪ For thereby it is that in him, All live and move, and have their being, Acts 17.28. And God upholdoth all things by the word of his power, Psal. 33.6. Isa. 42.5. Chap. 40.13.14. And the eyes of all wait upon God, and h● giveth them their meat in due season, and satisfieth he desire of every living thing, Psal. 145.15, 16. Thus God filleth all, but if he take away their Breath they die, or withhold his fruitful Seasons, they languish The grass withereth the flower fadeth away, &c. Isae. 40.7. Thus having shewed how God filleth all, but not with his divine Nature, Essence, or Spirit, as some will have it, that pretend that God is in all places alike in Substance every where, but visibly no where. The which notion is wholly repugnant to Scripture. For it is said.   

When Elijah fled from Jezebel, and went unto Horeb the Mount of God, 1 Kings 19.8, 9. And he came thither unto a cave, and lodged there, and behold, the word of the Lord came unto him; and he said unto him, what dost thou here, Elijah? Now whereas it is said, behold, the word of the Lord came to him, and he said unto him what dost thou here Elijah. Here we are to take notice, we are called to behold the word that spake. He being that word which St. John said, was in the beginning with God, and the word was God, John 1.1. That is, ver. 34. The Son of God, And the word took our fl●sh, vers. 14. And he that comes to judge and reign, his name is called the word of God, Rev. 19.13. And this word here spoken of being the Son of God, which spake to Elijah: Therefore Elijah answered him as God, as in vers. 10. And he said I have been very jealous for the Lord God of Hosts, For the children of Israel have forsaken thy Covenant, &c. And he that was the word, vers. 11. He said, go forth, and stand upon the mount before the Lord, and behold the Lord passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the Lord, but the Lord was not in the wind; And after the wind an earthquake, but the Lord was not in the earthquake: And after the earthquake a fire, but the Lord was not in the fire, vers. 11, 12. Here it is positively declared, the Lord was in none of these, and therefore his Person not every where: But after the fire, there was a still small voice, vers. 13. And it was so when Elijah heard it, that he wrapped his face in his mantle, and went out and stood in the entering in of the cave. Now the Prophet wrapped his face in his Mantle for these reasons. For he that is the word bad him go forth, and stand upon the mount before the Lord, for the Lord was to pass by. And Elijah knew he was not able to look upon the Glory of the Lord: Therefore he covered his Face. For Elijah followed the example of Moses in that he hide his Face, being afraid to look upon God, Exod. 3.6. The which was the Angel of whom God said his name was in him. Exod. 23.21. And he also knew by what God had declared by Moses, that none should see the Face of God and live, and though in the 4 vers. it is said he desired to die, yet would not be taken off in a presumptuous action. So wraping his Face in his Mantle, he went out and stood in the entering in of the Cave: And behold there came a Voice unto him, and said, What dost thou here Elijah, and Elijah answered the Lord, as before he had answered the word. And he said, I have been very jealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant, &c. vers. 14. Now though Elijah then saw not the Lord God, for the Lord was there to pass by in Person and therefore he hide his Face. But in Vision the Prophets did often s●e the Person of God, as Ez●kiel, Daniel, St. John, Reve. 5. And here Micaiah, 1 Kings. 22.19. He sa●●h, I saw the Lord sitting on his Throne, and all the host of heaven standing by him on his right hand and on his left. And that it is God the Father that Micaiah saw sit on the Throne is evident, for he saith, he saw the Lord sitting on his Throne. And the Throne of the Father is no where said to be the Throne of the Son. But before his Incarnation, and after his Ascension, he is said to sit on his Father's Throne, and at his right hand, Psal. 110.1. Acts 7.56. Rev. 3.21. And here the Prophet saw the glorious Person of God sitting upon his Throne, and all the Host of Heaven attending on him, on his right Hand, and on his left. But notwithstanding all that has been said in the Scriptures of Truth, Dan. 10.21. concerning the glorious person of God: Yet the subtle Serpent has so insinuated his false notions into the minds of multitudes of Men, that they think there is no glorious person of the Father in Heaven: by which the subtle Adversary of Mankind would take from us the great object of our Love: Thereby to take off the Desire of the Creature from that heavenly Habitation. When he which should be the great Object of out Love, is not in person there. For as God hath made Mankind rational Creatures: So he hath placed in them a Delight in a lovely and glorious Object. But by denying God the Father to be a glorious person, and by a pretended Election, and Reprobation before all time without a why or a wherefore, it has even cut the Nerves of Christian Religion: So as love to God, love to our fellow Creature, and moral Honesty is scarce to be found. But as the forementioned received false notions are Lies, so they have produced the evil effect of Lies.  
And Zophar the Naamathite speaking of God saith, Job 11.7, 8, 9, 10, 11. Canst thou by searching find out God? Canst thou find out the almighty unto perfection? It is as high as heaven, what canst thou do? Deeper than hell what canst thou know? The measure thereof is longer than the Earth, and broader than the Sea. If he cut off, and shut up, or gather together, then, who can hinder him? For he knoweth vain men: He seeth wickedness also, will he not consider it. Here we see he only speaks of the unsearchableness and unlimited Power of God: For his words explain themselves. For should he have had any other meaning, his words would not have been agreeable to Scripture. And he was one of the Three whom God declared. Had not spoken the thing that was right concerning him, as his servant Job had done, Job. 42.7. Therefore had Zophar any other meaning than what I have here set down, his word herein would be of no value. Now it is said God answered Job, Chap. 38.1. and in Chap. 42.1, 2. Job answered the Lord and said, I know that thou canst do every thing, and that no thought can be withholden from thee, vers. 5. I have heard of thee by the hearing of the ear, but now mine eye seeth thee. Now whereas Job saith. With his Eye he saw God, therefore it must be like unto that of Moses who talked with God face to face, though the Cloud was between.  
Now by similitude the Scriptures explain themselves. For as the ston which was cut out of the Mountain without hands, who is said to smite the Image, and became a great mountain, and filled the whole earth, Dan. 2, 34, 35. The which ston is Christ. The which when the Father gives the Son the Possession of the Kingdom: Which now he hath but the Promise of, then by his visible Power he will rule over all. And thus it is, that Christ will then fill the Earth, and so it is, that God fills Heaven and Earth, for by his Power he ruleth over all. And not that his Essence or Substance is every where. For the Heaven of Heavens is the Habitation of his Holiness and Glory, Isa. 63.15. And he is there upon the Throne of his Glory, and nabuchadnezzar the great Monarch of the Earth, was represented as a three, whose height reached unto Heaven, and the sight thereof to the end of all the Earth, Dan. 4.11. Now nabuchadnezzar in Person was but a Man, and a little place would have contained his Bulk: But his power being great, he is therefore said to reach to Heaven, and the sight of him to the end of the Earth, for he had the ruling Power over the Nations. Thus we see that one Scripture opens another, when we compare one Scripture with another. By which method it is made plain to ordinary Capacities.   

AND in the prophesy of Daniel, there is two Persons distinctly set down: Seen by Daniel in Vision both at one and the same time: As the ancient of days, whose garments were white as snow. And the Son came to the ancient of days, and he gave him dominion, Dan. 7.9, 13, 14. And it is the ancient of days, that sat on the Throne. And in the 10 vers. That thousand thousands ministered unto him, and that ten thousand times ten thousand stood before him. The judgement was set, &c. So, Rev. 4.8, 9, 10, 11. All the heavenly host give glory to the Father that sits upon the throne, and fall down and worship him casting down their Crowns before him And in the 5 Chap. the 9th. and 10th. verses. They sing Songs of Praise unto the Lamb, Saying. For thou wast slain, and hast redeemed us to God by thy Blood, and so forth. And in the 13 vers. it is said, Blessing, and Honour, and Glory, and Power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And in the beginning of this book, and at the end of this Book, a Blessing is pronounced to them that red and hear the words of this prophesy, Rev. 1.3. Chap. 22.7. And in this book of the Revelations in several Places, is the two distinct Persons of the Father and the Son set down without the least appearance or shadow of contradiction. And to God the Father that fits upon the Throne, is the great Adoration paid. And in all these following Quotations, the Father and the Son are spoken of to be two distinct Persons, Rev. 1.1, 5, 6, 11, 12, 13, 15, 16. Chap. 3.12. Chap. 4.10, 11. Chap. 5.7, 8, 9, 10, 11, 12. Chap. 11.15, 16, 17. Chap. 14.7, 12, 14, 15. Chap. 19.1, 2, 3, 4, 5, 6, 7, 11, 12, 13, 14, 15, 16, 21. Chap. 20.6, 12. Chap. 21.10, 11, 22. Chap. 22.1.5, 7, 18. And at the end of this Book, judgement is pronounced against them that shall add or diminish from the words of the book of this prophesy, Chap. 22.18, 19. This Book is called the Revelation of Jesus Christ, Chap. 1.1. Thereby to signify there is great things revealed therein, although some things in it were left sealed. But since the apostasy by which the Bible has been overturned, those things that were revealed in this Book, thereby has become sealed. But God of his Mercy having promised that at the time of the end Knowledge should be increased Dan. 12, 4.9. And God by his word speaks both to the natural and the adopted Seed, hath according to his promise brought again the true meaning of his word to light: That whosoever will may come to a right understanding of the same. For Man is left to his own Free-will, whether he will choose or refuse the same, Rev. 22.17. Pro. 1.24, 25, 26, 27, 28, 29 30. And them that have no love to the Truth will fall, under the severe lash, 2 Thes. 2.12. And them that will not have God to be a glorious Person sitting upon a Throne according as the Scripture declares: They worship, they know not what: And every one that loveth as well as he that maketh a lye, will be excluded the holy City: And be made partaker of the Plagues that are written in this Book, Rev. 22.15.    


AND it is said, Gen. 2.7. God formed Man of the dust of the ground, and breathed into him the breath of life, and man became a living soul. Here we see the Body of Man is termed a Man, so as thereby it is evident, the Person of Man was made in the Image of God, as well as the Soul. But God is a glorious spiritual Person, and only of a spiritual Substance: Therefore that which we cannot comprehend, as rightly to conceive of, because Man was made of a corporeal Substance. And for further Evidence that God made Man in his own Image and Likeness. God said. Whosoever sheddeth mans blood, by man shall his blood be  shed: For in the Image of God made he man, Gen. 9.6. And this God said after Man was fallen. Now by the shedding of Mans B●ood, the Person of Man is killed, not the Spirit. And it is the Person as well as the Spirit of Man, that was made in the Image of God. And in the same words that God expressed himself in when he made Man, which was, Let us make man in our image after our likeness, Gen. 1.26.27. The same words is said of Adam. When he begot Seth, that he begot a Son in his own likeness after his image, Gen. 5.3. Which was, that he bare the Image and likeness of his Father, both in Person, and Mind. And God having left upon record, that he made Man in his own Image and after his own Likeness. This God would not have done, if he had not made Man in his Image and Likeness. And also St. James saith Man was made after the similitude of God, James 3.9. And though the outward and inward Man consist of Spirit and Person, yet when the Spirit is separated from the Body, it is not termed a Man, but the Spirit or Soul of a Man. But the Body is said to be Man, before it received a living Soul, Gen. 2.7. And the Spirit or Soul of a Man, when separated from the Body, is not termed a Man; but a Spirit or Soul. For it is said, the Breath or Soul of the Child went from him. And the Prophet prayed to God that the Childs Soul might come into him again, 1 Kings 17.17, 21.22. And likewise it is said, The Souls of the Martyrs are under the Altar, Rev. 6.9. But the Men that were martyred are not said to be there. And St. Paul's Prayer for the Saints was, 1 Thes. 5.23. I pray God your whole Spirit, Soul, and Body, be preserved blameless. In that the Apostle here saith, the whole Spirit and Soul is the Soul with all its Inclinations and Affections, the which he prayed might be preserved blameless; For the Soul and Spirit of a man the Signification is much one and the same, as is made plain from the foregoing words of the Prophet. And when God breathed into Man the Breath of Life, he became a living Soul.  
And though God hath not a material Body, yet he hath a spiritual glorious parsonage as I have already both from the Old and New Testament, proved and also removed all Objections.  
And when God of the Dust of the ground made Man in his Image, he breathed into him the Breath of Life, Gen. 2.7. But God gave not his Spirit but to that which did bear his Image. And when God had breathed Life into Man, thereby he became like unto God in Righteousness and Holiness, until he had corrupted his way. But Christ who is the Angel of God's presence and was a spiritual glorious Person before his Incarnation and after his Ascension his Body was made a glorious Body, and therefore Christ is said To be the express Image of his father's person, Heb. 1.3. For Christ's Person in Glory, is also like unto his Father, and therefore the Apostle saith, the express Image of his Father's Person.  
But the Holy Ghost, which is the Breath or Spirit of God, is no where said to be the Image of God, but the Seven Angels which came out of the Temple of God, are represented to have the Similitude of the Father and the Son, Dan. 7.9. Rev. 1.13. For they are said to be clothed in white, and to have their breast girded with golden girdles, Rev. 15.6. And these Seven Angels came out of the Temple of God where the Glory of God was, from which Glory of the Lord, the Temple was filled with smoke, Rev. 15.8. The which is the Spirit or Breath of the Lord which flowed from him, and the Holy Ghost is sometimes termed a Cloud of Glory, sometimes a flaming Breath, sometimes the anointing oil, sometimes the oil of Gladness, sometimes the River or Water of Life, sometimes to Streams of Water. Psal. 45.7. Dan. 7.10. Psal. 18.8. Rev. 22.1. John 7.38. Psal. 46.4. Exod. 40.34. 1 Kings 8, 10. Isa. 6.4. And it is by the Breath of the Lord the Wicked will be slain, Isa. 11.4. Hos. 6.5. 2 Thes. 2.8. And it is by the indwelling of the Spirit or Breath of the Lord, that the Saints will be made glad. The which is the River of his Pleasure.  
Now these Seven Angels coming out of the Temple where God was, from whenc● it doth appear to be the Seven Spirits of God. For Angels are said to be Spirits, Heb. 2.13, 14. And the Seven Spirits of God are said to be the Seven eyes of the Lamb, who stood in the midst of the Throne, where God was, Rev. 5.6, 7. Which Seven Spirits or Angels are the Eyes of the Lord Sent forth into all the earth, Zech. 4.10. To fulfil the will of the Lord, in inflicting Punishments on the Wicked, in administering Comfort and Consolation to the Godly. Now these Seven must needs be privy to all what we do or say, and therefore St. Paul calls God and Christ and the elect Angels to witness. 1 Tim. 5.21, He knowing that there were some four chosen or elected for the purpose aforesaid, and these are the seven eyes that God said he would lay on one ston, Zech. 3.9. The which ston is the Lamb before spoken of, and these Seven Spirits being the Seven Eyes of the Lord, sent forth into all the Earth, therefore without doubt these are the Watchers of whom nabuchadnezzar makes mention of in his Vision, Dan 4.13. I saw a watcher and an holy one come down from Heaven. For God is a great King who has his Vice-gerents under him to fulfil his will, For Heaven is a Kingdom of principalities and Powers, and Earth is a Kingdom of Principalities and Powers, and Hell is as it were now a Kingdom of Principalities and Powers. For among the Devils some bear greater Rule than other some, and now they are God's Goal-keepers.    


And that the glorious personal Presence of God is in the Heaven of Heavens. Which glorious heavenly Habitation had no dependence on the six days Creation, the which all that was then made, God by Moses gives an account of, Gen. 1. As the Firmament which God calls Heaven with their Host, as Sun, Moon, and Stars, and the Earth and all things that are therein, which Earth before was without Form and voided. So that there was nothing living in it or upon it, and darkness was upon the Face of the deep. So as neither the glorious Majesty of the Father, or the Son, could be there, who are all Light, and in whom is no darkness at all, 1 John 1.5. For when God makes the dark Clouds his pavilion it is to veil from Man the Glory of his Face, Psal. 18.11, 12. The brightness of whose glorious Presence, abundantly exceeds the Sun shining in his Strength. And where the glorious presence of the Father and the Son is, there is no need of the light of the Sun, Isa. 60.19. And in his presence is fullness of joy, at whose right hand there are pleasures for evermore, Psal. 16.11. For God was and is eternally blessed in himself. And where God's glorious personal Presence is, there is fullness of Joy. And where fullness of Joy is, there is Light, Life and Perfection. So as where God's glorious personal presence from all Eternity took up his residence, there was the Heaven of Heavens: God's Face shining more bright than the Son in his strength. For God was from all Eternity blessed in himself, and so will he be to all Eternity. But that which hath neither beginning nor end, we mortals cannot well conceive of.   

But whereas Moses saith, in the beginning God created the Heavens.( Which Heavens, God also calls the Firmament) and the Earth, Moses here calls it the beginning, because the Heavens or Firmament here spoken of did then receive a beginning, because they were then made: And by the parting of the Waters God made the dry Land appear. And then was the beginning of this lower Creation. But Moses in these words could have no reference to the beginning of God, who was from all Eternity, Psal. 90.2. Nor to his Son, who was begotten before all Worlds, Col. 1.15. And that this glorious place the Heaven of Heavens, which Christ calls his Fathers House, in which he saith are many Mansions, John 14.2. Was compassed in before these Heavens and Earth were made, which are to us visible, is evident, because, when God made these Heavens and Earth, Darkness was upon the Face of the Deep: Which could not have been, had there been no dark Clouds, nor no other thing to have obstructed the glorious rays of the Father and the Son from descending upon it. For the Heaven of Heavens which Christ calls his Father's House, the Scriptures gives no account that it had a beginning. But that there is Thrones, Mansions, and Principalities made therein, the which the Apostle calls the invisible things, Col. 1.15, 16. They being invisible to us, as the Father in this time is invisible to us. And this House, or Heaven here spoken of, hath no reference to the Firmament or Heaven which God made in the six Days. For God is not then said to make any thing above the Firmament, only by the Firmament to divide the waters from the waters, Gen. 1.6. And St. Paul speaks of a third Heaven, into which he was caught, and Paradise, 2 Cor. 12.2, 4. And as there was a heavenly Paradise, so likewise God made an earthly Paradise. Now some by their not rightly apprehending these words of Moses, as to the beginning here spoken of, have therefore thought, that before God made these Heavens and Earth, that are to us visible, that God had no glorious Place of Residence for himself as a Habitation for his holiness and glory, Isa. 63.15. Until he created these Heavens and Earth. And then if so, God must have been without Glory and Blessedness from all Eternity until these were created. The which Notion makes God the most changeable being of all, in that he changed himself from no Glory to that of infinite Glory. But had there been a time that God had been without Light, Glory and Perfection, there had been a time when God had not been God. But God is an unchangeable being in himself; and where the glorious personal Presence of God from all Eternity took up his residence, there was the Heaven of Heavens: For by his glorious Presence he makes it such. Now Christ saith he was the beginning of the Creation of God, Rev. 3.14. Thereby showing that all the heavenly Inhabitants were created after him, and also by him, as well as by the Father. And these Angels are the elder World that brought immortal Fruit, 2 Esd. 7.13. Whom God calls the Morning Stars and Sons of God, who sang together and shouted for Joy, Job. 38.7. at Gods Laying the Foundation of the Earth, and stretching out the line upon it, ver. 6. And the Lord Christ being the First born of every Creature, therefore God made him Lord of all. And accordingly God made the First-born of Man, Lord of his Brethren, Gen. 4.7. Chap. 33.8. And as there are Principalities and Powers in Heaven, so God ordered Principalities and Powers upon Earth. And the Tabernacle, and Temple and Altar of Incense, which God ordered to be upon Earth, the same is said to be in Heaven, Rev. 15.5. Chap. 8.3. For they were the Pattern of the heavenly things, Hebr. 9.24. And to the elder Brother belongs the Inheritance, Luke 15.31. And that part of the Angels were fallen before these Heavens and Earth was made or laid, is evident. Because when God made the Earth he prepared a place for the Devil and his Angels: But Man had not then offended, therefore Hell is not said to be prepared for them. But after Man had transgressed, the Lord said. mat. 25.41. Go ye cursed into everlasting fire prepared for the Devil and his Angels. Which place in the Old Testament is called Tophet, Isa. 30.33. Tophet is ordained of old, yea for the King it is prepared, he hath made it deep and large, &c. This King for whom it was prepared, is the Prince of Darkness; Whom the Lord Christ calls the Devil: But Man by his transgressing is condemned to it. But the kindling of the Fire of Hell does not appear to be till after Moses's time, Deut. 32.22. And the enlargement of the Fire of Hell is foretold by Isaiah. For the multitude of the wicked that shall descend into it, Isa. 5.14, 15, 16.   

Now whereas Christ saith, John 8.44. The Devil was a Murderer and a Liar from the beginning. These words of Christ had no further reference than to the beginning of his Fall: For before his Fall the Devil was a glorious Angel of Light. But when he fell, he became a Devil, and called so by St. judas ver. 9. And the Angels that kept not their first estate, but left their own habitations, verse 6. And then they became Devils, and Lucifer the Prince of them: He being set over a great body of Angels, whom he drew off in the Rebellion with him, therefore said by Christ, the Devil and his Angels, mat. 25.41. And in that Christ first terms him a Murderer, and then a Liar, John 8.44. Was because by his Fall, he murdered himself, and the Angels that did adhere to him, by an everlasting separation from God. And also the Devil was a Liar from the beginning of the World. Gen. 3.4.17.  
For from the beginning of the Old World, he deceived Adam and Eve by lying, Gen. 3.5. Now of all that God created in the six Days, it is said, Chap. 1.31. God saw every thing that he had made, and behold, it was very good. And the evening and the morning were the sixth day. Therefore the Stars when God first made them were all very good: Therefore then they could have no evil influence in them, whereby to influence Man to Iniquity: But they were made by God, for Lights in the Firmament, and for signs and for seasons, and for days, and years, verse 14. And to rule over the day, and over the night, and to divide the light from the darkness; and God saw that it was good, ver. 18. But as the Devil drew part of the Angels after him, and afterwards Man; so likewise he hath drawn part of the Stars after him, whereby he doth influence Man to Iniquity. And it is The wandring Stars to whom is reserved the blackness of darkness for ever, judas ver. 13. Which Stars in St. judas have a twofold Signification. But if Man is not wanting to himself, he may go to the Lord for his assisting Grace; and by him he may be enabled to withstand their evil influence.  
Now in the Garden of Eden, the three of Life was the Representative of Christ, which had Adam, and Eve first taken, and eaten thereof, they might have lived for ever. So the three of Knowledge of good and evil, was the Representation of the Devil. And they adhering to the Serpent, and taking thereof, the Nature of Man became corrupted. But in time to come. The evil root will be sealed up, 2 Esd. 8.53. Bound and cast into the Pit, Rev. 20.3. I have been more large in another Treatise concerning the three of Life, and the three of knowledge of Good and Evil. And therefore do but touch upon it here.  
And whereas Christ saith, John 8.48. The Devil abode not in the Truth, became there is no Truth in him, when he speaketh a lye, he speakeeh of his own, for he is a liar and the father of it. That is, after he became a Devil, the Truth was not in him, for when he became a Devil, Truth could not abide in him. For the word Satan signifies a deceiver. For if at any time he speaks the Truth, it is not from any inward Principle of love to it, but in case of necessity; when upon some occasion, he hopes to reap advantage thereby. As when he tempted the Lord Christ, He said unto him, cast thyself down, for it is written he shall give his Angels charge concerning thee, and in their hands they shall bear thee up, mat. 4.6. Psal. 91.11. Here we see the Devil spake Truth according to Scripture, hoping to ensnare the Lord thereby. So when any gives themselves to be wizards or Witches, according to the time he contracts, he keeps his word with them; but not out of love to the Truth of his Word, but for fear of losing his bargain. Therefore his abode is not in the Truth, because for Necessity he speaks it. But when he speaks a lye, he speaketh of his own, for he was the first conceiver thereof, or Father. For had God been the first original cause of the Devil and Mans miscarriage, as some will have it by a pretence that God made none but the elect capable of Salvation, and so left the rest under a Necessity of Damnation: So that neither the Devil, nor Man, according to this Tenet, are blame worthy. And others thinking it would be of dangerous Consequence to lay the miscarriage of the Devil and Man upon the holy God. Therefore they have thought that by a foresight in God from all Eternity, he foresaw that the Devil and most of Mankind would do wickedly; and that some would live righteously: For which cause they say God elected them, and reprobated the other. But by either of these notions the Truth of the Scriptures is overturned: For the Scriptures declare the elect were not forechosen for any works of Righteousness which they had done, Tit. 3.5. For before the elect Gentiles were called in, the Apostle declares what some of them were, 1 Cor. 6.10, 11. But whom he did predestinate, them he also called: And whom he called them he also justified, and whom he justified, them he also glorified, Rom. 8.30. And the justifying of them was By giving remission for their sins that were past, Rom. 3.25. And their glorifying was by their then receiving the Holy Ghost, to be in them: By which ●hey did signs and wonders to confirm the Gospel, Acts 15.14. For they were to be to the praise of his glory, who first trusted in Christ, Eph. 1.12, 13, 14. That the world through them might believe that God had sent Christ, John 17.21. And so take hold of the offered Mercy. For as the law was established by the Glory, and Voice of God on Mount Sinai: So the Gospel was established by God's then giving the Holy Ghost in that wonderful manner. So that on whom the Apostles laid their hands, they received the Holy Ghost, Acts 8.18. By which the World was convinced that God had sent Christ, and so took hold of the offered Mercy.  
And as the true Believer by the Faith of Abraham, becomes the Seed of Abraham: So the Unbeliever, by their unbelief and disobedience becomes the Seed of Esau. For God made Esau and Jacob the Representatives of two Worlds, or two several sorts of People. The wicked of this World that own themselves the Israel of God are the Esau that he hateth; and the elect, with all that take hold of the offered Mercy, and live in obedience to his word, are the Jacob that he loveth. The which will be heirs of the World to come, as I have fully proved in my Book of the two sorts of latter Days.   

Now St. James saith, Known unto God are all his works from the beginning of the world, Acts 15.18. Here we are to take notice, that the Apostle doth not say, that all the Devils works, nor all Mans works were known unto God from the beginning of the World: But that Gods works were then known to him. And here the Apostle speaks but according to what was before written. For God said of Israel, Deut, 31.21. For I know their Imaginations which they go about, even now before I have brought them into the land, And the Twelve Tribes were the beginning or foundation of the world to come as I have already proved in the 4th. and 5th. Pages. And God proved and tried Israel in the Wilderness. And Moses said to the People, Fear not, for God is come to prove you, and that his fear may be before your fac●, that ye sin not, Exod. 20.20. But for their miscarriage in making the Calf, God would have destroyed them all, and raised up another Generation from Moses: Had not Moses prevailed with God not to cut them off. But God said, Nevertheless in the day when I visit, I will visit their sins upon them, Exod. 32.34. And for this their Miscarriage, God then determined what afterward happened, as to this their long exile: And that the Gentiles should be taken in, and become the Vine. By whom they should be moved to jealousy, and provoked to anger by a foolish nation. Foolish, because they let go the Knowledge of the Truth, for the enjoyment of this present evil world. And God foreseing that their grapes would be gull and their clusters bitter; for which their Foot should slide in due time from the Greatness and Grandeur they are in, and when this foolish Nations Calamity comes, Israel's Deliverance will be. And then will the nations rejoice with his People, Deut. 32, 21, 32, 33, 34, 35, 36, 42, 43. And as for Sin God left Israel to blindness of mind: So the Nations when they came to have no love to the Truth, God gave them up to delusion, 2 Thes. 2.10, 11, 12. For this time is the trying time, and blessed are they that stand in the day of trial. And if any man love the world the love of the Father is not in him, 1 John 2.15. mat. 6.24. And it is the love of this present Evil World that proves the Destruction of so many. For God in this World, sets Life and Death before us, and if we will take to the way, he hath promised his assistance. For to all that order their conversation aright, God will show his salvation, Psal. 50.23. For in every nation he that feareth God and worketh righteousness, is accepted with him, Acts 10.35. And if we resist the Devil he will flee from us. And if we draw nigh to God he will draw nigh to us, James 4.7, 8. And by the fall of Adam the way of Man was not wholly corrupted, as by some has been affirmed: For afterward God said, they had wholly corrupted their way, Gen. 6.5, 12. For which God cut them all off by the Flood, that had so done. And it is declared that the entrances into Life were made narrow after the Fall of Adam, 2 Esd. 7.11.12. So that if they that live labour not to enter, they cannot receive those things that are laid up for them, ver. 14. And in this time we are to follow the Example of our Lord and Master in a self-denying way; who came not only to lay down his Life for the World, but to be a perfect pattern to the World in all holy Conversation, 1 Cor. 1.11. And we should ask the assistance of his Holy Spirit to enable us to do those things which he requires of us, Luke 11.13. For a Believer is no longer a Believer, than he believes Eternal Salvation is to be had according to the words of Christ; no more than a Righteous man, is a righteous man, in the day that he commits iniquity, Eze. 18.26, 27, 28, 29. And it is not all sorts of Believers that will be saved, but such as believe aright.  
And the Son of God knew he could not want a Son of Perdition to betray him, if he gave the Bag to one who the God of this World had blinded the mind; nor the Devil a Man, to set up as Vicar of Christ, when he lays his Bait before a proud, covetous, and voluptuous Person. And the Devil has suitable Baits to every ones Inclinations. Therefore we are commanded to watch: For the Devil goes about as a roaring Lion seeking whom he may devour, 1 Pet. 1.8. By drawing them into Evil, both as to Faith and practise. So as some have declared such a foresight in God, as to know all the wickedness that the Devil and Man would act, before ever the Devil or Man had a being; by which Tenets were they true, God must of necessity be the first conceiver of all the Wickedness that ever has been committed; and whosoever is the first conceiver is the Parent thereof; and if so, they make God the original cause of all the Miscarriage of the Devil and Man, in that he made none but the elect capable of Salvation, and lest the rest under a necessity of Damnation: The which notions are blasphemous, and contrary to Scripture. For though the Scriptures declare a foreknowledge in God, yet the whole Scope of the Scripture denies such a foreknowledge in God, as they pretend too. But by the apostasy, by which the right Sentiments of the word have been lost, we have taken the Foundation of the World to come, for the Creation of the World. But in Scripture there are several Worlds, H●b. 1.2. And so several Foundations, as the Elder World of Angels, Job 38.5, 6, 7. 2 Esd. 7.13. And the Old World, the Foundation of which, was Adam and his Sons, and this World the Foundation of which was the Three Sons of Noah; and the Foundation of the World to come, were the Twelve Tribes of Israel, when they were brought out of the Land of egypt to be placed in the Land of Canaan, for the Foundation of the World to come: From which Foundation God secured a Remnant according to the Election of Grace, and the rest were in a Capacity of Obedience. But they went backward, and became filthy. Psal. 53.3. And God then said, they did eat up his people as they eat bread and did not call upon him, vers. 4. And they like the Old World corrupted their way. And then they were as an unclean thing, and all their righteousnesses were as filthy rags, and their Iniquities like the wind, carried them all away, Isa 64.6. This being a prophesy of this their Exile. And because of Israel's Rebellion God rather choose at the first visiting of the Gentiles, to take out of them a people for his name, Acts 15.14. Who had ignorantly offended, then them of Israel, who had wilfully offended. And therefore said to be chosen before the Foundation, which Foundation is Israel. But whosoever among them feared God, to them was the word of this Salvation sent, Acts 13.26. And as Christ in time became the Author of Eternal Salvation; so God in time had a purpose to secure some to eternal Life, as I have fully proved in my Book called Truth vindicated, and therefore do but touch upon it here. Yet some notwithstanding the mistakes are removed, still they go on, though they talk without Book. For they say, God cannot be God except he foreknew all the Wickedness of the Devil and Man from all Eternity. Though by such a foreknowledge if rightly considered they represent the God of Truth, more black than the Prince of Darkness.  
But some will say if you deny such a foreknowledge in God, you take from God one of his attributes. But they not considering that whilst they maintain such a scriptureless Attribute in God, they take away most of the Attributes which the Scripture declares belong to God. For if this Attribute be maintained, God cannot be the God of Truth, nor the God of Justice, nor the God of Mercy, nor the Holy God. For God by his word denies such a foreknowledge as this Attribute puts upon him. For the Scriptures declare that after Man had wholly corrupted his way, it repented the Lord that he had made man, and it grieved him, Gen. 6.6, 11, 12. And if the Spirit of God can be grieved, as in Eph. 4.30. God can be grieved. Now had God from all Eternity foreknown and determined the Destruction of the Old World, he would not then have repented at what he had before determined. And God upon several occasions has often repented of a threatened Punishment which he has pronounced, when Man turns from those Evils for which the judgement is threatened Jer. 18.7, 8, 9, 10. Jer. 15.6, 7. Jon. 3.10. Jer. 26.3, 19. Hos. 11.8. 1 Kings 20.29.  
And when God absolutely promiseth a Blessing, he will perform it; and that for his Promise sake. For God is not a man that he should lie, neither the son of man that he should repent, Num. 23.19, 20. For Man when he promiseth a Benefit to another, often repents of it, but it is not so with God. For God having promised to give the Land of Canaan to Abraham and his Seed: God according to the appointed time, fulfilled his Promise. So in time to come according to Promise, they will be blessed. And therefore God saith, I am the Lord I change not, therefore the sons of Jacob are not consumed, Mal. 3.6. God is an unchangeable being in himself, and the Fountain of all Love. But when God's Wrath and Anger is at any time kindled against Man: It is because Man provokes God by his Disobedience: For otherwise God changeth not. But with the merciful, God will show himself merciful, and with the upright man, he will show himself upright, and with the pure he will show himself pure. And with the froward he will show himself froward, Psal. 18.25, 26.  
And God so loved the World that he gave his only begotten son, John 3.16. And in that God first loved us, it was, that it might beget in us Love to God. And the Lord trieth the righteous, but the wicked, and him that loveth violence, his soul hateth, Psal. 11.5. And when Israel did wickedly. God said, Shall I not visit for these things saith the Lord, shall not my soul be avenged on such a nation as this, Jer. 5.29. And the Destruction of the Temple and City by the babylonians, was over and above what was prophesied of by Moses. And the Lord sent Jeremiah to Zedekiah. Thus saith the Lord God, if thou wilt assuredly go forth unto the King of Babilons Princes, then thy soul shall live, and this city shall not be burnt, Jer. 38.17. But when that came upon them which God had determined for their Transgression in the Wilderness: Which was their Destruction by the Roman Monarchy, God then sent no such Message to them, and when Man often resisteth the good Motions of the Spirit of God, it causes God to withdraw. And when the Old World had wholly corrupted their way: God said, his spirit shall not always strive with man, Gen. 6.3. And then God determined their Destruction, which was a Hundred Years before it came.  
And when Israel had so sorely provoked God in their offering of their Children to Molech, Jer. 32.35. Cap. 19.5. God said, I commanded them not, neither came it into my mind, that they should do this abomination, to cause Israel to sin. Here God declareth that it never came into his Mind, this their Wickedness. For as the Lord of Life could not be touched with the feeling of our Infirmities till he took our Nature, Heb. 2.16, 17, 18.( For he could not know what hunger, and thirst, and temptation was till then) Much less could the Holy God, be the first Conceiver of all the Wickedness of the Devil and Man. Therefore God is said to try and prove Man, thereby to know what is in Man. And when the Spirit of God strives with Man, he is able to resist or yield obedience thereunto: For Man is left to a free choice; either to obey or not to obey.  
And God hath set some in one Station, and some in another; the Poor to be serviceable to the Rich, and the Rich to be helpful and assisting to the Poor: For all will be rewarded according to Knowledge, and according to the deeds done in the Body, whether they be good or evil: and God hath sworn, That he delights not in the death of a sinner, but rather that he should return and live, Eze. 33.11. Chap. 18.27, 28, 29, 32. And God having sworn it every true Christian is bound to believe it, in as much as it is impossible for God to lie, much less to be forsworn. Heb. 6.17.18. Rom. 2.6. mat. 16.27. Rev. 22.12. Col. 3.25. 1 Pet. 1.17. Psal. 62.12. Prov. 24.12. Jer. 32.19. Eze. 7.27.  
Now some of the Christians, since the apostasy from the Truth, have declared God to be without Parts. And that his personal Substance is as much in Hell, in Earth, and upon the Earth, as it is in Heaven: And if so, no wonder People take so little care whether they go. And some also have declared him to be without Passions. The which nothing can be more repugnant to the Scriptures. But I have not time here to put down what is said in Scripture concerning the wonderful Love of God to them that love him; nor the Wrath, Anger, jealousy and hot Displeasure to the Wicked that depart from his ways. But the forementioned mistaken notions have rendered God undesirable to his Creatures, and must of necessity turn many rational men Atheists and more Hypocrites, for if there is no reward for good Works, we may expect few will do any.  
Whereas God saith, I form light and create darkness. That is, God made Heaven and Hell, and Day and Night. And he also saith, I make peace and create evil, Isa. 45.7 For when Israel's ways pleased the Lord, he made their Enemies to be at peace with them. And when their ways did not please the Lord he stirred up their Enemies against them. And sometimes God doth create or permit Evil to try and prove his People, as he did Job. And he also made Hell for the Devil and his Angels, and the wilfully wicked are turned in thither, mat. 25.41. Psal. 9.17.  
Now the Devil clears God of the false Accusation that some Men through their Mistakes have cast upon God: For when the Devil according to contract, lest otherwise he should have lost Faustus his Servant, therefore he was forced by him to speak the Truth in this matter. For his agreement was, that he should give him Knowledge, and tell him Truth in all things that he should ask him. But the Devil was much concerned when Faustus desired to know the occasion of his Fall, but upon the account of his Bargain, Lucifer suffered the evil Angel that attended Faustus to declare it. Who said to Faustus, that his Lord Lucifer was a fair Angel, created of God as immortal, and being placed in the Seraphims, which is far above the Cherubims, he would have presumed upon the Throne of God, with an intent to thrust God out of his Seat( but most probably it was the Son of God) Upon this presumption the Lord cast him down headlong, Chap. 10. And he further saith, that before the Fall of Lucifer there was no Hell ordained, but even then was Hell ordained, Chap. 11. This being according to what is declared in the Holy Scriptures of the Old and New Testament. That Hell was prepared for the Devil, Isa. 30.33. mat. 25 41. Therefore we are to believe it. And the evil Angel also  told Faustus, that Lucifer was bound in Chains of Darkness until the day of judgement. The which is accordingly declared by St. judas vers. 6. And the Angels which kept not their first estate, but left their own habitation, God hath reserved in everlasting Chains under Darkness, unto the judgement of the great day. But tho' the Devil is now said to be held in Chains, yet he is not to be bound up until the great day, Rev. 20.2. 2 Esd. 8.53. And the evil Spirit  told Faustus that Hell was under the Earth. And that in Hell there is nought but Sulphurous Fire, and stinking Mist and Fog. And that it is without bottom, within the circumference of the Globe. And therefore compassed in between the Earth and the Seas. Here likewise he has declared according to Scripture, that Hell is under the Earth. For God saith, A fire is kindled in mine anger, and shall burn to the lowest Hell, and shall consume the earth with her increase, and set on fire the foundations of the Mountains, Deut. 32.22. And also the Scriptures declare that Hell is a bottonles Pit, Rev. 20.3. And that it is deep and large, Isa. 30.33. And as far as the Devil or Pope speaks according to Scripture, we ought to believe them. And not to deny the Truth, because the Devil or Pope owns it: But if Angels or Men speaks contrary to the Scriptures, we must not believe them.   

Now whereas the Romish Church saith, that God the Father is a glorious Person in Heaven, sitting upon a Throne. The which we are bound to believe, because the Old and New Testament declares it. But whereas they represent him as an Old Man in his declining age, and of a corporeal Substance, we are bound by God's word not to believe it, because the Scriptures wholly denies it. And whereas they say the H. Ghost is a Person that came upon the Virgin Mary to cause her to conceive with Child: That we are not to believe, because the Scripture saith to the contrary, as I have already proved; for therein is declared that the Holy Ghost is the Breath and Spirit of God, which is the Power of the highest. The which did overshadow the Virgin Mary, and cause her to conceive. For by the Spirit of God, God did prepare a body as it is written, Heb. 10.5. Which at the time of Life, the Son of God did therein take our Nature in that Body, which was by the Spirit of God prepared in the Womb of the Virgin Mary, Luke 1.35. For which Christ is said to be the only begotten Son of God.  
Now this Son of God being the Angel of whom God said, his name was in him, Exod. 23.21, 22. Who came as Captain of the Lord's Host, Josh. 5.14. And when the Children of Israel are again delivered, then the Angel who is called Michael is the great Prince that standeth up for them, Dan. 12.1. And therefore must be the forementioned Angel spoken of. And for further evidence it is said, Rev. 12.7, 8. Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels and prevailed not, neither was their place found any more in Heaven. This was after Christ's Ascension, that Satan was wholly cast out from Heaven. For before that battle, he did sometimes appear in Heaven, Job 1.6, 7. 1 Kings 22.21. And therefore this conquering Angel must be the Angel of whom God said his Name was in him. The which will be Israel's Redeemer, and Deliverer, and so he will be to all that wait for him in an obedient Frame.  
Now the Prince of Darkness was a glorious Angel of Light, and though his Glory is taken from him, and he also kept in Darkness from the mind of God in the suffering of Christ for the Redemption, of the World. In that he said to the Lord Christ, why art thou come to torment us before the time, mat. 8.29. Yet the greatest part of the Power which he received of God, when an Angel of Light, is not taken from him, by which it is they do so many wonders. And as the fallen Angels can enter into Men and Women, as often they do, as both in Scripture, and in our times have been manifested. We may therefore readily apprehended that the Angel in whom God's name was, and who is of greater Power, could enter into that Body which was by the Holy Ghost prepared for him in the Womb of the Virgin Mary, and of her Substance. By which the divine Nature was united to the human Nature. And in that he did seem as another Child. In his being wrapped in swaddling Clothes, and sucking at the Breast, and his wisdom concealed in his Infancy, was, that that might be accomplished for which he was sent of the Father. The which was to suffer as Man for the redemption of Man. What is here said is plain and easy to every rational Man's understanding, as well as made clear from the word.    

I having already removed all mistakes, I shall therefore here give a short Account of the Deity.  

NOW the Lord Christ saith, John 17.3. This is Life eternal that they know thee the only true God, and Jesus Christ whom thou hast sent, In these few words there is much included. Now some profess they know God but in works they deny him, Tit. 5.16. By practising that which is evil. According also it is said, Psal. 50 20, 21. Thou sittest and speakest against thy brother, and slanderest thine own Mothers Son, shese things hast thou done, and I kept silenee thou thoughtest that I was altogether such a one as thyself, &c. Now such as thus think they know God, it will prove to their own confusion. For God is of purer eyes than to behold Iniquity, Hab 1.13. With approbation. I do but here hint upon these things. But that which I shall here chiefly take notice of, is this that Christ mentions not the Holy Ghost, when he saith, This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent, is, because the Holy Ghost is not a Person. But that the Holy Ghost is included, is evident, for none can rightly know God, that is, understandingly as well as practically, but must know the Holy Ghost proceeds from God: Because it is the Spirit or Breath of God which is called the Holy Ghost. Which is a River of Life and Power, which floweth from him. And is the oil of Gladness of which Christ is said to be an inted with above his fellows, Psal 45.7. As well Angels as Men. By which it is he is filled w●th the Godhead bodily, Col. 2.9. And in that Christ saith, his father is the only true God. And St. Paul saith, There is one God, and one mediator between God and Man, the Man Christ Jesus, 1 Tim. 2.5. And again he saith, Looking for that blessed hope, and the glorious appearing of the Great God, and our Saviour Jesus Christ, Tit. 2.13. Now in that Christ and the Apostle here saith, that God the Father is the only true God. One God, and the great God, is because the Son and Holy Spirit proceeds from him: God the Father being the original Cause of both. The Holy Ghost being the Breath of God, and River of his Pleasure. And Christ who was the Angel of God's Presence, and the beginning of the Creation of God, Rev. 3.14. And the First-born of every Creature, Col. 1.15. He is the Conduit from whence the Waters of Life do slow from the Fountain: God by his Spirit, speaking and acting by Ch●ist And therefore Christ saith, The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the works, John 14.10. For the Father and the Son are united by one spirit; And as a Conduit is filled with Water, so Christ with the Water or Spirit of Life. But as all the Water in the Founatain doth not flow into the Conduit: So accordingly God the Father who is the Fountain hath reserved both the Knowledge and the Power of some things to himself. For Christ concerning the Day of judgement, saith, mat. 24.36. Of that day and hour knoweth no Man, no not the Angels of Heaven, but my Father only. And Christ also saith, To sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father, mat. 20.23. And when Christ cried out, My God, my God, why hast thou forsaken me, mat. 27.46. By these words it doth appear, that God did withhold the flowing in of his Spirit of Comfort on him, whilst the weight of the Sins of the World was upon him, Isa. 53.4 5. It is said he was wounded for our Transgressions, he was bruised for our Iniquities, the chastisement of our Peace was upon him. And accordingly said, Dan. 9.26. The Messiah was cut off but not for himself: And whereas Christ saith, I have power to lay down my life, and I have power to take it again, John 10.17, 18. The which was because God gave not the spirit by measure unto him, John 3.34. By which he had Life in himself, John 5.26. As the father hath lice in himself, so hath he given to the son to have life in himself. And whereas Christ saith, he had Power in himself to lay down his life, and take it up again; The which was by the Power of the Spirit which his Father had given him. And therefore it is also said, that God raised him from the dead, and set him at his own right hand, Eph. 1.20.   

But when the Son or Angel of God's presence, Isa. 63.9. In whom God's name was in, Whom Israel was to obey as God, Exod. 23.21. Took our Nature upon him in the Womb of the Virgin Mary: God there, and in his Childhood gave his Spirit into him, as he saw convenient. For he was to appear as another Child: That the Mystery for which he came into the World might be concealed: Which was, that as Man he might suffer for Man. For which cause, he was laid as a ston of stumbling, and a rock of offence to both the houses of Israel, Isa. 8.14. And therefore accordingly it is said, That Jesus increased in Wisdom and Stature, Luke 2.52. For had the Lord Christ when he came forth of his Mothers Womb, had that excellent Wisdom with the Power of working Miracles, which afterwards, he had: Then Israel could not have been left to Blindness, as to the Messiahs first coming. And had they knowingly taken him off, there had been no hope for them: But as they ignorantly did it, Christ prayed for them saying, Father forgive them, for they know not what they do, Luke 23.34.  
And Christ by his suffering had an eye to the recompense of Reward. For it is said, Heb. 12.2. Who for the joy that was set before him endured the across, despising the shane. And again it is said, He tasted death for every Man. And by his Death brought many sons to glory, Heb. 2.9, 10. For he became the Author of eternal salvation to all them that obey him, Heb. 5.9.   

And whereas it is said, Heb. 1.4. Christ being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they. The which is to be understood two ways; First, Christ being the Beginning of the Creation of God, Rev. 3.14. And the First born of every creature. So that all things that were created, were created by him and for him, Col. 1.15, 16. As well as the Father, Rev. 4.11. And Christ being the Angel in whom God said his name was in, Exod. 23.21. Whom Israel was to obey as God, and who is said to be the Angel of God's presence, Isa. 63.9. And this is he who was anointed with the oil of gladness above his fellows Psal. 45.7. As well Angel as Men. And therefore said, he hath by Inheritance obtained a more excellent Name than they. For he being the First-born of every Creature is Heir of all. 2dly. Christ as to his human Nature, he was the only begotten Son of God, 1 John 4.9. John 3.16. God by his Spirit prepared a Body for him in the Womb of the Virgin Mary. In which, he took upon him the Seed of Abraham Heb. 2.16. For he took not upon him the nature of Angels, but he took upon him the seed of Abraham. For as he was the beginning of the Creation of God, and the Angel of his Presence in whom his name was in, and he was thereby above the Nature of Angels: For he as a Son sate upon the Throne of his Father.   

But Christ who was made a little lower than the Angels, for the suffering of Death, crwoned w●th glory and honour, that he by the grace of God should taste Death for every Man, Heb. 2.9. So as thereby all will be set free from the Sin of Adam's Transgression in the Day of Redemption: And all will be judged according to the Deeds done in the body, whether they be good or evil, Rom. 2.6, 11, 12, 13. And multitudes of those Sinners that are now punished in the Pit, will in the World to come find Mercy. But the greater Obligation any one sins against, the greater Condemnation they fall under, Heb 2 3 And in that it is said of Christ, Isa. 53.12. He p●ured out his soul unto death. Which words are to be taken two ways; First, that the pouring out of his Soul, was to the death of his Body. For St. Peter saith, When Christ was put to Death in the Flesh, he was quickened in the Spirit, 1 Pet. 3.18. And the Soul and the Spirit are one and the same. As is plain from the words of the Prophet, 1 Kings 17.17, 21, 22. And the Soul or Spirit when separated from a corporeal Body, becomes more quick thereby. And therefore the Apostle saith, When Christ was put to death in the flesh, he was quickened in the spirit, vers. 19. By which also he went and preached unto the Spirits in Prison, vers. 20. Which sometime were disobedient, when once the long suffering of God waited in the Days of Noah. Here St. Peter hath his reference to Christ going down into Hell. At which time he did administer Comfort to Souls that were in Prison. For God saith of the Nations and People that are turned into Hell, as Pharaoh, or the assyrian. Eze. 31.16 17. I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Ed●n, the choice and the best of Labanon, all that drink water, shall be comforted in the neither parts of the earth. In that it is also said the choice and the best of Lebanon: it is meant of those that were in the highest dignity, as the chosen among the People: as the Princes, and Priests who were appointed of God to be rulers and teachers of the People, but they had corrupted their way as well as the People, and caused Israel to sin, 1 Kings 14 16. Mal. 2.8. Therefore St. Paul saith concerning I●rael, whom God for their Sins had left to blindness, Rom 11.32. God hath included them all in unbelief, that he might have mercy on them all. And according to this it is said, Zech. 9.11, 12. By the blood of thy covenant, I sand forth thy Prisoners out of the pit, wherein is no water: That is, there is no comfort in the p●t, as proceeding from that Place: but by Christ going down into the pit, he did preach comfort to the Prisoners that were there. Of which David Prophetically speaking of Christ, saith, Thou wilt not leave my Soul in hell, neither wilt thou suffer thine h●ly one to see corruption, Psal. 16.10. Acts 2.31.  
And Christ when he was giving up the Ghost, said, Father into thy hands I commend my spirit, Luke. 23.46. Here we are not to think that it was into the hands of Gods Person, that Ch●ist did recommend his Spirit but into the hands of his Power, and protection: So as his Soul might not he left in Hell. And Christ, after he arose said, Touch me not, For I m not yet ascended to my Father, John 20 17. And whereas Christ said to the penitent Thief. This day shalt th●u be with me in Parad●se. These words admit of se●eral significations in that the Scriptures mentions several sorts of Days. As the natural day, the day of a Year, and the day of a Thousand Years, and the cloudy and dark day. So as the Thief might go to Paradise the natural Day he died for ought we know, and Christ in the Day of a Year: For Christ forty days after his Resurrection, he ascended, Acts 1, 3. and St. Paul saith, Ephe. 4.9. Now that he ascended, what is it but that he also descended first, into the lower parts of the earth. Which David, and St. Peter call Hell, and the Prison, where the deceased Nations are, who speak one to another. Whose graves are set in the sides of the Pit, Eze. 32.20, 21, 22 23, 24, 25, 26. And the sides of the Pit are the graves where their Bodies are laid.  
Now in that Christ as Man, did suffer for Man, that thereby he might become a Redeemer: God having laid help upon one that is mighty, Psal. 89.19. And as one Man accepts a ransom for another Man, or Men: So Christ laid down his Life, that he might be a ransom for many. For when God speaks or acts in a plain method; it is agreeable to that rational underderstanding that God has given Man to steer by: But when God speaks mysteriously, as in calling several things by one name, and in that he mentions things that are to come, as though they were past or present, and sometimes he represents things by Tropes and Figures and Similitudes. These things, through our Infirmity and Weakness we do not understand without the assistance of God's Spirit; or receive Instructions by them that have been assisted thereby. And any that pretend to be assisted by God in the opening of his word, they must make plain what they affirm from the plain letter of the word; and by the word explain those places, which seemingly before well considered appear contradictory. For we are not to take up with the false Notions which have been put upon the Scriptures: For by them all the Heresies have been brought in.   

Now in that it is said, Isa. 9.6. For unto us a Child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called wonderful counsellor, the mighty God, the everlasting Father, the Prince of Peace. Now the Son that is here given: In that he is said to be the Mighty God, is because he partakes of the divine Essence of the Father, by his receiving of the Spirit without measure, John 3.34. By which the Father gave to the son to have life in himself, John 5.26. And it is said, Psal. 45.2. Thou art fairer than the Children of Men, therefore God hath blessed thee for ever. And in that he is said to be the everlasting Father, was not only because he was at the creating of all things, but also, he is an everlasting Father to all that put their trust in him according to his word. For he is become the author of eternal salvation to all them that obey him, Heb. 5.9. But though he is said to be a Father to his Creatures, yet not a Father to his Father, as some will have it. Who hold, there is but one Person in the Deity: Though Christ himself saith, John 16.27. I came out from God, vers. 28. I came forth from the father and am come into the world, again, I leave the world, and go to the Father. What can be more plain than that the Father and the Son are two Persons.( And that one was in Heaven, when the other was upon the Earth.) And upon this saying of the Lord his Disciples said unto him, lo now speakest thou plainly and speakest no proverb, vers. 29. For the Lord did often speak in Parables to them. But the Father and the Son being united by one Spirit: Therefore they are said to be one. For these are the Three that bare record in Heaven, the Father, the Word, and the Holy Ghost; and these three are one, 1 Joh 5.7. Being united as aforesaid. And though Christ is said to be the mighty God, yet no where said to be the Almighty God. And accordingly Christ saith John 14.28. My Father is greater than I, and again he saith, My Father is greater than all, John 10.29. And the giver is greater than the receiver, Dan 7.10.14.  
And whereas in some places of Scripture, it is said God made all things, Gen. 1 Rev. 4.11. And in other places it is said, that by Christ all things were created, Col. 1.16. Is because the Father and the Son are united by one Spirit. And therefore Christ saith, The Father that dwelleth in me he doth the works, John 14.10. The which works were done by the Power of the Spirit of God which dwelled in him. For as in Eze. 10.17. The Spirit of the Cherubims was in the Wheels: So as the Cherubims or living Creatures moved, so the Wheels moved because one Spirit guided both. Yet the Cherubims were not the Wheels, nor the Wheels the Cherubims: Accordingly the Son is not the Father, nor the Father the Son, yet being united by one Spirit they are one. Yet the Head is not the Hand, nor the Hand the Head. For Christ is as the Hand of God, by which God's Mercy is extended to his Creatures, and as the Head and Hand is united by one Body, so the Father and the Son are united by one spirit. But as the Head is above the Hand, so the Father is above the Son. And therefore accordingly Christ saith, I came down from Heaven not to do mine own Will, but the Will of him that sent me, John 6.38. But perhaps some may say, What, hath the Father one Will, and the Son another Will? No, but the Father was the first moving cause; and he having promised that the Seed of the Woman should bruise the Serpent's Head. God had no sooner promised it, but there was a Will in Christ to fulfil his Fathers Will. And therefore it is written of him, I delight to do thy will O God, yea thy Law is within my heart, Psal. 40.6, 7, 8. Heb. 10.5.7.   

Now whereas some say the Holy Ghost is a Person is because they do not rightly consider what they say, nor what they affirm. For though they scripturesly affirm the Holy Ghost to be a Person, yet notwithstanding they will not permit God the Father to be a Person, no otherwise than by Name or Custom so called, for in reality they do not permit him to be a Person, in that they say the Substance of God is alike every where as much in Hell and in the Earth as in Heaven, from which strange Notions they affirm the glorious God to have no similitude, but a Person must have a similitude, or otherwise it is no Person. But God to put this out of all doubt has left upon record that he has a similitude, Num. 12.8. And it is over and over noted in the Scriptures of Truth that God is a glorious Person, sitting upon his Throne in Heaven, and that the Angels do there behold his Face which things in this Book I have abundantly proved, and therefore do but hint upon it here.  
And the Person of God cannot be divided, but the Holy Ghost which is the Spirit or Breath of God can be divided. For the Holy Ghost which appeared in the likeness of several Cloven Tongues at once, Act- 2.2, 3, 4. So that if the Holy Ghost were a Person, then there were many Persons of the Holy Ghost. For the Person of God cannot be divided, and therefore God and Christ is said to speak by the Spirit in the Prophets of Old, Pet. 1.11. But Man by his invented reasonings, and by leaning to what his scriptureless Authors say, lost the right knowledge of God, 1 Cor. 1.19.20, 21, 27, 28. Isa. 42.19. Who is blind as my servant, or deaf as the messenger I sand, ver. 20. Seeing many things, but thou obse●vest not, opening the ear● but thou hearest not. The which is much for want of due consideration, and observation, that some good Men are so much in the dark as they are.  
God of his Mercy having enabled a weak worm to make the Old and New Testament to agree; and also to remove all the mistakes which has occasioned our differences in Opinions. As in my Books is plainly made appear. And now those that will not believe Moses and the Prophets, and Christ and his Apostles, now they are made to agree, will not believe though one rose from the dead. But when the Protestant Christians came out from Popery, they neither made the Old and New Testament to agree, neither did they work Miracles to confirm what they said. But the Christians being very ignorant in the Scriptures, were easily carried with every wind of Doctrine, and the Teachers by the apostasy having lost the right Sentiments of the word and world so come by which they were much in the dark.   

And the Romish Church making the great God like an old Man with a corporeal Substance, therefore the Protestants that came out of Popery would not permit God to be a spiritual glorious Person, as the Scriptures declare him to be, who like the Christians, when the mayor part did apostatise from the Truth: Then they would not keep the right day upon which the Lord suffered, because it was the time of the Jews Passover. Neither the right time when the Holy Ghost came down in Cloven Tongues, because it was the Jews Pentecost. But was for fighting and killing those Christians that was for standing up for the right days, on which the forementioned things were performed. And as we keep the wrong Day for Christs sufferings; so likewise for his Resurrection and Ascension, as it is to be plainly known by the Jews living amongst us, who keep the right time for the Passover, and Pentecost. This Discord among the Christians is recorded in History: And the Christians denying the Glory that God hath promised to Israel in time to come, which will be Joel 3.1, 2.16. In those days and in that time when I shall bring again the Captivity of Judah and Jerusalem; and when he judgeth the Nations in the valley of Jehoshaphat, vers. 2.12.13. Which Nations are the wicked Vine, Rev. 19.15. These things the Christians denying, they could not then make sense of a great part of what they did say, as to their Interpretations they put upon the Scriptures. The which caused an implicit Faith to be cried up on all hands. And had the gentle Christians since the apostasy from the Truth, been to have been judged according to the soundness of their Faith, and not according to the integrity of their Heart, they could not have been saved. But God who is the judge of all the world will do right: Therefore all will be judged according to their deeds done in the body whether they have been good or evil. So that of every Nation, every one that feareth God, and worketh Righteousness, is accepted of him, Acts 10.35. For he will show Mercy To all that order their Conversation aright, Psal. 50.23. mat. 5.3. &c. So that all the time of the cloudy and dark Day there is some of all Parties will find Mercy, that have ordered their conversation according as required. For the Damnation threatened, is to them that have no love to the Truth, and take pleasure in Unrighteousness, 2 Thes. 2.12. And without doubt, some of all Parties have had a love to the Truth, could they have known where to have found it. But by the apostasy things have been turned upside down, Isa. 29.16. As it was not then to be attained until the time of the end: At which time God hath promised Knowledge should be increased, Dan. 12.4. For it will be sad for those Christians that are found in Darkness when the day of the Lord comes. For to come into the Wedding Supper when the Lord comes, it is required of such that they should be found in the Faith. The which consisteth in the Knowledge of the true meaning of the Word, and constionably practising the same: And there is no bringing of the People to a right understanding of the word, without dwelling to them their mistakes to the bottom, which now may be done, the word being made plain; but before it could not. And those that will now oppose, and smother the Truth, neither do justly nor love Mercy, nor walk humbly with God. For the Truth ought to be welcome to all. Let God bring it forth by whom he pleases. And it is required of every rational Man and Woman, to be like the Noble Bereans in searching the Scriptures, to see whether the Truths which are now discovered, are not therein: And God has often employed Women in declaring his truth. And Christ first coming, was first made known to the Women, Luke. 1.41. And Woman was the first Publisher of it, to all that looked for Redemption in Jerusalem, Chap. 2.38. And after Christ Resurrection, the Women were sent both by the Angel, and Christ, to tell the Disciples, that he was risen, mat. 28.7.10. Now those that are unwilling to receive the truth, because God brings the knowledge of it to light by a Woman may as well like the Jews, refuse to be saved by Christ, because he came of a Woman. But he that is wise, let h●m be wise for himself; but he that scorneth, he alone shall bear it, Pro. 9.12. O that the Christians would make a due improvement of this great Mercy of God: So as thereby to come to know him aright.     
FINIS.  

This Book with three ot●er Books bound up together price 2 s. 6 d. Three other books bound up together price 2 s. All by the same Author by which Books the Scriptures are made plain, and the Mistakes removed, as the word of the Lord may be fulfilled Dan. 12.4.7.