The description and confutation of mysticall Anti-Christ, the Familists; or, An information drawn up and published for the confirmation and comfort of the faithfull, against many Antichristian Familisticall doctrines which are frequently preached and printed in England: particularly in those dangerous books called Theologia Germanica, the Bright Star, Divinity and Philosophy dissected. / Written by Benjamin Bourne. Published according to order.
THE DESCRIPTION And Confutation of mysticall ANTICHRIST the Familists, Who in a mystery, as God, fitteth in the Temple of God, shewing himself that he is God.
THE DESCRIPTION And Confutation of mystical ANTICHRIST the Familists, Who in a mystery, as God, fits in the Temple of God, showing himself that he is God.
ONe of the greatest troubles that ever befell many of Gods people, I appeal to their severall experiences, is, those fiery darts, which the Devil by Antichrist, doth continually cast at them;
ONe of the greatest Troubles that ever befell many of God's people, I appeal to their several experiences, is, those fiery darts, which the devil by Antichrist, does continually cast At them;
and it must needs be a trouble, yea a wounding trouble, to those that have ever in truth tasted of the goodnesse of God in our Lord Jesus, and that for these Reasons.
and it must needs be a trouble, yea a wounding trouble, to those that have ever in truth tasted of the Goodness of God in our Lord jesus, and that for these Reasons.
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these Antichristian darts, in private meditations are many times cast in the face of a Saint, which doth prove worse then a sudden flash of fire in the night, causing him to be taken with a deeper amazement, in such a manner, that he scarce knows either where he is, or what he is.
these Antichristian darts, in private meditations Are many times cast in the face of a Saint, which does prove Worse then a sudden flash of fire in the night, causing him to be taken with a Deeper amazement, in such a manner, that he scarce knows either where he is, or what he is.
although they lie never so secretly in the bowels of darknes yet they are all naked and open before him. Joh. 21.17. Rom. 9.5. Joh. 1.50. Matth. 12.25.
although they lie never so secretly in the bowels of darkness yet they Are all naked and open before him. John 21.17. Rom. 9.5. John 1.50. Matthew 12.25.
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And this must needs be so for these Reasons. First, Jesus Christ was before all things, Joh. 8.58. Secondly, Jesus Christ is above all things, Col. 2.9. Joh. 3. 31. Lastly, Jesus Christ is the principall Governor and manager of all things, 1 Cor. 15.52. Psal. 110.1. Hebr. 1.3. Joh. 21.22.
And this must needs be so for these Reasons. First, jesus christ was before all things, John 8.58. Secondly, jesus christ is above all things, Col. 2.9. John 3. 31. Lastly, jesus christ is the principal Governor and manager of all things, 1 Cor. 15.52. Psalm 110.1. Hebrew 1.3. John 21.22.
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Though many Antichristian Goliahs come against thee, boasting of their strength, taking it disdainfully that such a one as thou art should offer to come against them, supposing to make but a shrimp of thee,
Though many Antichristian Goliath's come against thee, boasting of their strength, taking it disdainfully that such a one as thou art should offer to come against them, supposing to make but a shrimp of thee,
although thy way be troublesome in this and many other respects, an evil heart and spirit within thee, many able subtle Antichrists without thee, the Devil in a black shape saith, that this visible world,
although thy Way be troublesome in this and many other respects, an evil heart and Spirit within thee, many able subtle Antichrists without thee, the devil in a black shape Says, that this visible world,
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but to thy spirit being made spirituall, none of them will please thee; this is the last, the greatest and brightest Religion that he hath to shew thee,
but to thy Spirit being made spiritual, none of them will please thee; this is the last, the greatest and Brightest Religion that he hath to show thee,
O man, whosoever thou art, whose spirit the Lord hath kept, from being overwhelmed by the powers of Antichrist, I pray thee further to consider of the love of God, in two respects;
Oh man, whosoever thou art, whose Spirit the Lord hath kept, from being overwhelmed by the Powers of Antichrist, I pray thee further to Consider of the love of God, in two respects;
The second thing is, that the person or glory of Christ, is the exceeding goodnesse of Gods love, the infinite and unspeakable glory of Christ is, his heavenly being in the blessed Trinity:
The second thing is, that the person or glory of christ, is the exceeding Goodness of God's love, the infinite and unspeakable glory of christ is, his heavenly being in the blessed Trinity:
where can you see a greater manifestation of Gods greatnesse, then to look upon the Divine and Humane nature, both meeting in the person of our Saviour. 1 Joh. 1. v. 14. Matth. 1.16. 1 Pet. 1.17. Matth. 17.5.
where can you see a greater manifestation of God's greatness, then to look upon the Divine and Humane nature, both meeting in the person of our Saviour. 1 John 1. v. 14. Matthew 1.16. 1 Pet. 1.17. Matthew 17.5.
then by seeing that Jesus in whom the fulnesse of God dwelleth, Col. 1.17. and 2.4. this is a Christians revivall in the saddest and weakest condition.
then by seeing that jesus in whom the fullness of God dwells, Col. 1.17. and 2.4. this is a Christians revival in the Saddest and Weakest condition.
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though thou art filthy and unworthy of him, and wouldest often forsake him if he did not keep thee. Matth. 28.20. Job. 14.16. Rom. 7.18. Suppose a thousand men were travelling in a wildernes, and they should see so many wilde beasts coming to devour them;
though thou art filthy and unworthy of him, and Wouldst often forsake him if he did not keep thee. Matthew 28.20. Job. 14.16. Rom. 7.18. Suppose a thousand men were traveling in a Wilderness, and they should see so many wild beasts coming to devour them;
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and in their professing or travelling together, do meet with many enemies devouring and destroying at once according to their power all that is before them:
and in their professing or traveling together, do meet with many enemies devouring and destroying At once according to their power all that is before them:
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A Christian sees many Councils held, and many persons conclude, some to worship God in this way, some in that, he knows and apprehends by the teachings of the Spirit, that most,
A Christian sees many Councils held, and many Persons conclude, Some to worship God in this Way, Some in that, he knows and apprehends by the teachings of the Spirit, that most,
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Suppose a Kings Son that is born to be an heir to Crowns and Kingdoms, should come to be a begger, beggery would be more tedious to him being a Prince,
Suppose a Kings Son that is born to be an heir to Crowns and Kingdoms, should come to be a beggar, beggary would be more tedious to him being a Prince,
though many do come and tell him, that they can live sweetly and quietly upon this consideration, that God by assuming of humane nature, becomes al things in man,
though many do come and tell him, that they can live sweetly and quietly upon this consideration, that God by assuming of humane nature, becomes all things in man,
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or if he have, there is no strength in them, but goes about all things in a fumbling, confused, distracted manner, not knowing where nor when to begin or make an end.
or if he have, there is no strength in them, but Goes about all things in a fumbling, confused, distracted manner, not knowing where nor when to begin or make an end.
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Now to come a little closer to the matter, which by way of confutation I desire to inform you of, which are as so many spears thrust thorow the heart of Christ and a Christian;
Now to come a little closer to the matter, which by Way of confutation I desire to inform you of, which Are as so many spears thrust thorough the heart of christ and a Christian;
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CHAP. II. Antichrist described, and confuted in his first Errour, which is, that there is but one Spirit or life in all things both in heaven and earth,
CHAP. II Antichrist described, and confuted in his First Error, which is, that there is but one Spirit or life in all things both in heaven and earth,
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there is but one Spirit in the world, that is, there is but one spirit or life, internall fire, heat or motion in all things whatsoever, without exception, in God, in good Angels,
there is but one Spirit in the world, that is, there is but one Spirit or life, internal fire, heat or motion in all things whatsoever, without exception, in God, in good Angels,
whatsoever is Antichristian in this sence concerning the essence or being of God, is blasphemy. Tis treason for any man but the King, to say that he is the King;
whatsoever is Antichristian in this sense Concerning the essence or being of God, is blasphemy. This treason for any man but the King, to say that he is the King;
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I shall prove that to be an undeniable truth which I have to say to you concerning this first Errour, both by Scripture and Reasons, making it clearly manifest, that there are more spirits in the world then one,
I shall prove that to be an undeniable truth which I have to say to you Concerning this First Error, both by Scripture and Reasons, making it clearly manifest, that there Are more spirits in the world then one,
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you may plainly see, that these words are an exhortation, a conclusion, and a. Reason, all which he delivers with these two loving foregoing expressions, Dearly beleved, the exhortation lies in these words, Beleeve not every spirit, but try the spirits whether they be of God:
you may plainly see, that these words Are an exhortation, a conclusion, and a. Reason, all which he delivers with these two loving foregoing expressions, Dearly believed, the exhortation lies in these words, Believe not every Spirit, but try the spirits whither they be of God:
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Then there is another implyed, and that is this, that every spirit is not of God, ver. 2. and 3. It is impossible that one spirit should act in such a way of opposition,
Then there is Another employed, and that is this, that every Spirit is not of God, ver. 2. and 3. It is impossible that one Spirit should act in such a Way of opposition,
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The last thing that I shall observe from these Scriptures, is this, What manner of Christ is this that the Apostle here speaks of, is it a particular body, a perfect man, which God created and assumed in the wombe of that Virgin that was for this end ordained,
The last thing that I shall observe from these Scriptures, is this, What manner of christ is this that the Apostle Here speaks of, is it a particular body, a perfect man, which God created and assumed in the womb of that Virgae that was for this end ordained,
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These Scriptures that I am now treating or speaking of, are sufficient witnesses to justifie or bear me out in all these inferences or conclusions that I have drawn from them.
These Scriptures that I am now treating or speaking of, Are sufficient Witnesses to justify or bear me out in all these inferences or conclusions that I have drawn from them.
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But besides these, I shall produce many others to confirm this truth, which is so plain, that the devil and Antichrist in all their appearances cannot deny, I mean in such a manner,
But beside these, I shall produce many Others to confirm this truth, which is so plain, that the Devil and Antichrist in all their appearances cannot deny, I mean in such a manner,
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if any will deny a particular crucified Jesus, he must race and blot out all these with many other Scriptures, concerning this: Isa. 7.14. Dan. 7.14.27. Micha 4.7. Isa. 30.18. the 41.8. the 54.5. Jer. 31.3.20. Gen. 17.19. Psal. 132.11. Luke 1. last.
if any will deny a particular Crucified jesus, he must raze and blot out all these with many other Scriptures, Concerning this: Isaiah 7.14. Dan. 7.14.27. Micah 4.7. Isaiah 30.18. the 41.8. the 54.5. Jer. 31.3.20. Gen. 17.19. Psalm 132.11. Lycia 1. last.
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Matth. 28.5, 6. Joh. 20.19.25.29. 1 Cor. 15.3, 4, 5, 6, 7, 8. Isa. 53.5. 1 Pet. 2.24. Act. p. 4. Matth. 8.17. Jona. 2.1. Matth. 11. from the first to the 6. Isa. 61.1. Matth. 3.3. the whole Chapter. Isa. 40.3. The Lord is pleased to lay this truth upon a sure foundation, in all which he doth confirm his word and promise;
Matthew 28.5, 6. John 20.19.25.29. 1 Cor. 15.3, 4, 5, 6, 7, 8. Isaiah 53.5. 1 Pet. 2.24. Act. p. 4. Matthew 8.17. Jonah. 2.1. Matthew 11. from the First to the 6. Isaiah 61.1. Matthew 3.3. the Whole Chapter. Isaiah 40.3. The Lord is pleased to lay this truth upon a sure Foundation, in all which he does confirm his word and promise;
and also discovereth his love and glory for the comfort and salvation of the world, the Godhead united the humanity to the second person in the Trinity, the Lord Jesus,
and also Discovereth his love and glory for the Comfort and salvation of the world, the Godhead united the humanity to the second person in the Trinity, the Lord jesus,
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and now in that nature he is Emanuel, God with us: Isa. 7.14. for he in no sort took on him the nature of Angels, but he took upon him the seed of Abraham: Hebr. 2.16.
and now in that nature he is Emmanuel, God with us: Isaiah 7.14. for he in no sort took on him the nature of Angels, but he took upon him the seed of Abraham: Hebrew 2.16.
This is a reall truth, all the Antichrists in the world cannot nullifie or make it of none effect, that Jesus Christ is a particular man, in which nature he suffered,
This is a real truth, all the Antichrists in the world cannot nullify or make it of none Effect, that jesus christ is a particular man, in which nature he suffered,
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Secondly, that this Jesus, is a particular Saviour, such a one as had, and still hath a particular soul and body, that was created in the wombe of the Virgin,
Secondly, that this jesus, is a particular Saviour, such a one as had, and still hath a particular soul and body, that was created in the womb of the Virgae,
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Now the first Argument for the confutation of this first errour, viz. that the life of man and all creatures is God, which is one Spirit, besides whom there is no other, is this.
Now the First Argument for the confutation of this First error, viz. that the life of man and all creatures is God, which is one Spirit, beside whom there is no other, is this.
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Secondly, the Name of God is I am that I am, all in all, but no creature is I am: The word signifies, all that God is in himself, in his attributes, in all creatures, it discovers his eternity, immutability, blessednesse, and perfection.
Secondly, the Name of God is I am that I am, all in all, but no creature is I am: The word signifies, all that God is in himself, in his attributes, in all creatures, it discovers his eternity, immutability, blessedness, and perfection.
but I will speak more of this anon, for the present I desire to proceed. The second is this, whatsoever is the Godhead or essence is also the blessed Trinity;
but I will speak more of this anon, for the present I desire to proceed. The second is this, whatsoever is the Godhead or essence is also the blessed Trinity;
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for the Godhead is the Father, Son, and holy Ghost, and the Father, Son, and holy Ghost is one and the same God. 1 Joh. 5.7. Joh. 14.9, 10, 11. But the life and spirit of man and all creatures is not the blessed Trinity.
for the Godhead is the Father, Son, and holy Ghost, and the Father, Son, and holy Ghost is one and the same God. 1 John 5.7. John 14.9, 10, 11. But the life and Spirit of man and all creatures is not the blessed Trinity.
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Thirdly, God is a Father to all creatures both in heaven and earth. 1 Cor. 8.6. Ephes. 3.15. The spirit of man is not the Father of Christ, of a Christian, and of all creatures: therefore not God.
Thirdly, God is a Father to all creatures both in heaven and earth. 1 Cor. 8.6. Ephesians 3.15. The Spirit of man is not the Father of christ, of a Christian, and of all creatures: Therefore not God.
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but the Father begetting, and the blessed Spirit which in its person proceeds from the Father and the Son. Thirdly, the holy Spirit in its Godhead, is, not onely the third person in the Trinity, but every person, Joh. 4.24. The three persons in the Trinity, are all one God, which is a Spirit;
but the Father begetting, and the blessed Spirit which in its person proceeds from the Father and the Son. Thirdly, the holy Spirit in its Godhead, is, not only the third person in the Trinity, but every person, John 4.24. The three Persons in the Trinity, Are all one God, which is a Spirit;
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Thirdly, no man is alsufficient for himself, for any weighty spirituall imployment, nor for any friend or creature to save or destroy, to help him in a trouble or out of trouble;
Thirdly, no man is All-sufficient for himself, for any weighty spiritual employment, nor for any friend or creature to save or destroy, to help him in a trouble or out of trouble;
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Therefore I desire to go on in the prosecution of what is in hand, it being a truth of a high concernment, that we are all bound and ingaged to inquire into.
Therefore I desire to go on in the prosecution of what is in hand, it being a truth of a high concernment, that we Are all bound and engaged to inquire into.
The being, nature, and essence of the Almighty God, is such, that we may quickly and easily be mistaken in our highest and greatest meditations we may think that to be God, which in truth is not God;
The being, nature, and essence of the Almighty God, is such, that we may quickly and Easily be mistaken in our highest and greatest meditations we may think that to be God, which in truth is not God;
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the true knowledge of God will bring a man to the knowledge of all things. J•b. 17.3. Chap. 14.7.17. The knowledge of God is that that makes us to imbrace him, to love and exalt him above all, to worship and obey him in the spirit. Joh. 4.24.
the true knowledge of God will bring a man to the knowledge of all things. J•b. 17.3. Chap. 14.7.17. The knowledge of God is that that makes us to embrace him, to love and exalt him above all, to worship and obey him in the Spirit. John 4.24.
and do exalt and embrace this present evill world, and the glory thereof, but because they never have seen him nor known him. Joh. 8.19. Chap. 15.21.24. The seventh Reason to prove that the life and spirit of all things is not God, is this:
and do exalt and embrace this present evil world, and the glory thereof, but Because they never have seen him nor known him. John 8.19. Chap. 15.21.24. The seventh Reason to prove that the life and Spirit of all things is not God, is this:
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God is above all things, but the spirit of man is not above all: Ergo, the spirit of man is not God. Joh. 3.31. Again, eightly, God is also the Creator, preserver, and governour of all things both in heaven and earth:
God is above all things, but the Spirit of man is not above all: Ergo, the Spirit of man is not God. John 3.31. Again, Eighth, God is also the Creator, preserver, and governor of all things both in heaven and earth:
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I intreat you to consider what I shall say, without mistaking or misapprehending of me, that none may justly say, that I go about to call out or confute many Antichrists without me, by a greater and a subtiller Antichrist within me: The truth is this.
I entreat you to Consider what I shall say, without mistaking or misapprehending of me, that none may justly say, that I go about to call out or confute many Antichrists without me, by a greater and a subtler Antichrist within me: The truth is this.
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all sorts of creatures, whether angels, devils, or men, all creatures, all things whatsoever without exception, are under his power and heavenly jurisdiction:
all sorts of creatures, whither Angels, Devils, or men, all creatures, all things whatsoever without exception, Are under his power and heavenly jurisdiction:
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David saith, Once have I said it, yea twice, that power belongs to God. And St. Paul saith, Rom. 13.1. that there it no power but of God. Matth. 28.18. our Saviour saith, that all power it mine both in heaven and earth: Joh. 17.2.
David Says, Once have I said it, yea twice, that power belongs to God. And Saint Paul Says, Rom. 13.1. that there it no power but of God. Matthew 28.18. our Saviour Says, that all power it mine both in heaven and earth: John 17.2.
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Thirdly, there is nothing in the world whatsoever that is absolutely evil under all considerations, but in some respects is necessarily good, and must needs be;
Thirdly, there is nothing in the world whatsoever that is absolutely evil under all considerations, but in Some respects is necessarily good, and must needs be;
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the greatest evil in the world is the sins of the world: now sin although it be the greatest evil, Rom. 7.13. yet in some respects 'tis good and absolutely necessarie, and must needs be in the world;
the greatest evil in the world is the Sins of the world: now since although it be the greatest evil, Rom. 7.13. yet in Some respects it's good and absolutely necessary, and must needs be in the world;
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and the pride of life, is not of the Father, but is of this world. The sins of the whole world, are comprehended under these three aforenamed. Joh. 8.38. I speak that which I have seen with my Father, ye do that which you have seen with your father:
and the pride of life, is not of the Father, but is of this world. The Sins of the Whole world, Are comprehended under these three aforenamed. John 8.38. I speak that which I have seen with my Father, you do that which you have seen with your father:
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Dowe not know by experience, that we are intised and tempted to sin, by that secret lust and concupiscence which is in our own hearts, to commit all those sins against God, which continually we do delight in, this is not the act of God,
Dove not know by experience, that we Are enticed and tempted to since, by that secret lust and concupiscence which is in our own hearts, to commit all those Sins against God, which continually we do delight in, this is not the act of God,
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and by nature we do that, that we have seen and learned of our father the devil, continually delighting in the lust of the flesh, in the lust of the eye,
and by nature we do that, that we have seen and learned of our father the Devil, continually delighting in the lust of the Flesh, in the lust of the eye,
and in the pride of life; being inclined to all filthinesse both in flesh and in spirit: Rom. 7.18. to Atheisme, The fool hath said in his heart, that there is no God:
and in the pride of life; being inclined to all filthiness both in Flesh and in Spirit: Rom. 7.18. to Atheism, The fool hath said in his heart, that there is no God:
for this one end, that the Saints might be led into it for their everlasting joy and peace: Jam: 2.1. My brethren count it exceeding joy when ye fall into divers temptations:
for this one end, that the Saints might be led into it for their everlasting joy and peace: Jam: 2.1. My brothers count it exceeding joy when you fallen into diverse temptations:
that is their greatest grief and bondage, which makes them cry out, O wretched man that I am: Rom. 7.24. Again, secondly, if men should rejoyce in sin, then they rejoyce in that which Christ by his death hath freed them from;
that is their greatest grief and bondage, which makes them cry out, Oh wretched man that I am: Rom. 7.24. Again, secondly, if men should rejoice in since, then they rejoice in that which christ by his death hath freed them from;
and let all kind of filthinesse be the continuall practise of a Christian, for he is to do whatsoever lies in his power for the furtherance of his joy.
and let all kind of filthiness be the continual practice of a Christian, for he is to do whatsoever lies in his power for the furtherance of his joy.
and was created, and then it was good as all things were when they were created. Compare Gen. 1.31. with the 2.3. but it signifies the work or action that he did, and that lamentable estate or condition which he is fallen into, by reason of that work of wickednesse and follie which he acted. Job 4.18.
and was created, and then it was good as all things were when they were created. Compare Gen. 1.31. with the 2.3. but it signifies the work or actium that he did, and that lamentable estate or condition which he is fallen into, by reason of that work of wickedness and folly which he acted. Job 4.18.
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for when the devil had sinned in heaven, if God should have taken away the same power from him in respect of his substance when he cast him down to hell, which before he had when he was in glory,
for when the Devil had sinned in heaven, if God should have taken away the same power from him in respect of his substance when he cast him down to hell, which before he had when he was in glory,
or good to man, if the devil did know the glorious effect, and event that many times God bringeth to passe by his cunning, devillish hellish subtilty, he would do the best he could to avoid many abominable exploits that he takes in hand;
or good to man, if the Devil did know the glorious Effect, and event that many times God brings to pass by his cunning, devilish hellish subtlety, he would do the best he could to avoid many abominable exploits that he Takes in hand;
What is the condemnation of men and devils, but because the Lord is pleased to catch them in their own snare, that is, he makes their own actions to be the means of their own confusion.
What is the condemnation of men and Devils, but Because the Lord is pleased to catch them in their own snare, that is, he makes their own actions to be the means of their own confusion.
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and loving expressions, to eat of the forbidden fruit, that so he might be lord over all, that ever that action of theirs should bring such glory to God,
and loving expressions, to eat of the forbidden fruit, that so he might be lord over all, that ever that actium of theirs should bring such glory to God,
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When God doth convert a man to the knowledge of himself, he doth put that power in to him that he never had before, such a power as is divine and heavenly;
When God does convert a man to the knowledge of himself, he does put that power in to him that he never had before, such a power as is divine and heavenly;
and a Christian in the first instant of conversion doth receive the Spirit of God, which changes and transforms him from the image of the devil into the likenesse of Jesus Christ.
and a Christian in the First instant of conversion does receive the Spirit of God, which changes and transforms him from the image of the Devil into the likeness of jesus christ.
let the Lord work which way he pleaseth according to his secret counsell, yet it is impossible that we who are once dead to sin, should live any longer therein: Rom. 6.1, 2.
let the Lord work which Way he Pleases according to his secret counsel, yet it is impossible that we who Are once dead to since, should live any longer therein: Rom. 6.1, 2.
Secondly, its a great temptation to be for a moment forsaken of God; now God doth this sometimes mediately by means, and sometimes more immediately from himself;
Secondly, its a great temptation to be for a moment forsaken of God; now God does this sometime mediately by means, and sometime more immediately from himself;
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but if God be pleased to work by this means so, as to deliver a Christian in this combate from his unexpressable sorrow, the devils action is neverthelesse devillish and sinfull.
but if God be pleased to work by this means so, as to deliver a Christian in this combat from his unexpressable sorrow, the Devils actium is nevertheless devilish and sinful.
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Again, Gods leads into temptation by persecution, and to exalt his glory, and to make manifest his power, he raiseth up Pharaoh and hardens his heart for the affliction and triall of his people.
Again, God's leads into temptation by persecution, and to exalt his glory, and to make manifest his power, he Raiseth up Pharaoh and hardens his heart for the affliction and trial of his people.
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or did he feel that grief, pain, and torment which he felt, or that, that our spirits feels often in many conditions of sicknesse, fears, sorrows, passions,
or did he feel that grief, pain, and torment which he felt, or that, that our spirits feels often in many conditions of sickness, fears, sorrows, passion,
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Antichrist among the Familists is a mightie Ruler, a subtle politick one, he rules by the power of the Devil, by all his doctrines, miracles, and lying wonders: Revel. 13.13. but he is not grown so great yet.
Antichrist among the Familists is a mighty Ruler, a subtle politic one, he rules by the power of the devil, by all his doctrines, Miracles, and lying wonders: Revel. 13.13. but he is not grown so great yet.
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telling him it was not his act but Gods? Thou mayest say this, but who will beleeve thee, and what truth is there in all this? sometimes thou sayest that God is not active,
telling him it was not his act but God's? Thou Mayest say this, but who will believe thee, and what truth is there in all this? sometime thou Sayest that God is not active,
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That the Scriptures are a confused Allegory, a meer shadow, a false history, and ought not to be any mans foundation no more then any other book, or the Apocrypha.
That the Scriptures Are a confused Allegory, a mere shadow, a false history, and ought not to be any men Foundation no more then any other book, or the Apocrypha.
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this mysticall Antichristianisme, I have already opposed, by such plain Scriptures and Reasons, as none that have any desire to acknowledge the truth can willingly deny:
this mystical Antichristianism, I have already opposed, by such plain Scriptures and Reasons, as none that have any desire to acknowledge the truth can willingly deny:
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and not to be eternall in its generation: Jam. 5.7. 2 Pet. 3.13. Ephes. 6. 1 Pet. 1.24. Isa. 65.17.66.22. Revel. 21.1. This world hath had many alterations and changes in it since the creation;
and not to be Eternal in its generation: Jam. 5.7. 2 Pet. 3.13. Ephesians 6. 1 Pet. 1.24. Isaiah 65.17.66.22. Revel. 21.1. This world hath had many alterations and changes in it since the creation;
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all these have and do still declare unto us, the mortality, mutability, and insufficiency of this world. Matth. 24.34. Gen. 7.1. Joh. 2.15. Job 5.17. Isa. 40.6. Jam. 1.10. The glory of this world in all things hath been one and the same for the matter and manner to all persons in all ages;
all these have and do still declare unto us, the mortality, mutability, and insufficiency of this world. Matthew 24.34. Gen. 7.1. John 2.15. Job 5.17. Isaiah 40.6. Jam. 1.10. The glory of this world in all things hath been one and the same for the matter and manner to all Persons in all ages;
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Secondly, God hath promised, that out of the ruine, and by the destruction of this old world, he will raise up a new one, a world that shall be full of glory;
Secondly, God hath promised, that out of the ruin, and by the destruction of this old world, he will raise up a new one, a world that shall be full of glory;
Fourthly, the constant waiting and present desire of this creation, is for a Revelation and discovery of a Christians glory, which will be to them also a day of joy and freedom from all corruption and vanity: Rom. 8.14.21. The day when the King comes to his Crown is a day of liberty and freedom to poore prisoners and captives;
Fourthly, the constant waiting and present desire of this creation, is for a Revelation and discovery of a Christians glory, which will be to them also a day of joy and freedom from all corruption and vanity: Rom. 8.14.21. The day when the King comes to his Crown is a day of liberty and freedom to poor Prisoners and captives;
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Lastly, the present condition of this creation, is a poore, dying, consuming condition: Job 15.15. Revel. 16.15. Chap. 1.7. Dan. 7.13. Jam. 5.1. Matth. 6. last.
Lastly, the present condition of this creation, is a poor, dying, consuming condition: Job 15.15. Revel. 16.15. Chap. 1.7. Dan. 7.13. Jam. 5.1. Matthew 6. last.
CHAP. V. Antichrist described, and confuted in his fourth Errour, which is, that the Bible is a meer shadow, a false History, a confused lying Allegory, being of no more Authority,
CHAP. V. Antichrist described, and confuted in his fourth Error, which is, that the bible is a mere shadow, a false History, a confused lying Allegory, being of no more authority,
The Scriptures are proved and vindicated from these Familisticall blasphemous reproaches and aspe•sions cast upon it by the lying spirit of Antichrist.
The Scriptures Are proved and vindicated from these Familistical blasphemous Reproaches and aspe•sions cast upon it by the lying Spirit of Antichrist.
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for St Paul saith, that there is no fellowship between light and darknesse, 2 Cor. 6.14, 15. between righteousnesse and unrighteousnes, Christ and Belial:
for Saint Paul Says, that there is no fellowship between Light and darkness, 2 Cor. 6.14, 15. between righteousness and unrighteousness, christ and Belial:
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sin and grace, how is it possible for flesh and blood to know or understand the minde of the Spirit? And although many say, that all things are gathered up into one fulnesse,
since and grace, how is it possible for Flesh and blood to know or understand the mind of the Spirit? And although many say, that all things Are gathered up into one fullness,
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Secondly, there is no truth in this, because there is no truth neither in grace nor nature that will or can uphold this, (for) all Rivers that are swallowed up by the fulnesse of the Sea, were,
Secondly, there is no truth in this, Because there is no truth neither in grace nor nature that will or can uphold this, (for) all rivers that Are swallowed up by the fullness of the Sea, were,
First, the Word of God is the foundation that a Christian hath or ever shall have to all eternity: 1 Pet. 2.7. 1 Cor. 3.11. Christ is a Christians foundation in these foure respects.
First, the Word of God is the Foundation that a Christian hath or ever shall have to all eternity: 1 Pet. 2.7. 1 Cor. 3.11. christ is a Christians Foundation in these foure respects.
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Ephes. 1.4, 5, 6. A Christian was chosen and beloved of God, in Jesus Christ from eternity, Christ is the Word, Joh. 1. the Word bears up all things, Hebr. 1. A Christians election is born up,
Ephesians 1.4, 5, 6. A Christian was chosen and Beloved of God, in jesus christ from eternity, christ is the Word, John 1. the Word bears up all things, Hebrew 1. A Christians election is born up,
and kept from being abolished, by the glorious person of our Lord and Saviour. Secondly, Jesus Christ is the foundation of our Redemption too: 1 Pet. 2. Joh. 10.9.18.
and kept from being abolished, by the glorious person of our Lord and Saviour. Secondly, jesus christ is the Foundation of our Redemption too: 1 Pet. 2. John 10.9.18.
and set apart himself to be a sacrifice and an atonement for the world. Thirdly, Christ is the foundation of a Christians conversion also. Ephes. 3.17. 1 Cor. 8.6. Lastly, Christ is the foundation of a Christians everlasting glory. Rom. 8.34.
and Set apart himself to be a sacrifice and an atonement for the world. Thirdly, christ is the Foundation of a Christians conversion also. Ephesians 3.17. 1 Cor. 8.6. Lastly, christ is the Foundation of a Christians everlasting glory. Rom. 8.34.
and spirit, that I have no other Father, Redeemer, Governor, and Creator, then that spirit which is within thee, which thou didst receive in the wombe;
and Spirit, that I have no other Father, Redeemer, Governor, and Creator, then that Spirit which is within thee, which thou didst receive in the womb;
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and altogether contrary to him, as the two testimonies of our Lord Jesus are, for then man would make a law against himself, which is against all Law and Reason.
and altogether contrary to him, as the two testimonies of our Lord jesus Are, for then man would make a law against himself, which is against all Law and Reason.
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and 3.10, 11. Doth not our daily practises continually declare the truth of this unto us? But some will object, that I do all this while prove the Word to be true from it self, which is a contrary thing,
and 3.10, 11. Does not our daily practises continually declare the truth of this unto us? But Some will Object, that I do all this while prove the Word to be true from it self, which is a contrary thing,
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Secondly, the testimonie of the Word is of it self a sufficient testimony for it self: 1 Joh. 5. There are three that bear record in heaven, the Father, Word,
Secondly, the testimony of the Word is of it self a sufficient testimony for it self: 1 John 5. There Are three that bear record in heaven, the Father, Word,
this was a secret spirituall wickednesse that lay lurking in his heart, he was a cunning fool, he thought in his heart as the Familists do, that that he would not often confesse with his tongue,
this was a secret spiritual wickedness that lay lurking in his heart, he was a cunning fool, he Thought in his heart as the Familists do, that that he would not often confess with his tongue,
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and be filled with the wisdom of God. So St. Paul saith, 1 Cor. 2.13. that the doctrines and words of mans wisdom makes the crosse of Christ of no effect. Chap. 1.17. The word of God, the doctrine of a crucified Jesus is meer foolishnesse to them, it is too holy, too plain and simple for them to deal with;
and be filled with the Wisdom of God. So Saint Paul Says, 1 Cor. 2.13. that the doctrines and words of men Wisdom makes the cross of christ of no Effect. Chap. 1.17. The word of God, the Doctrine of a Crucified jesus is mere foolishness to them, it is too holy, too plain and simple for them to deal with;
What will not, what doth not many men do, who are taken to be great Preachers of Christ, I say, what will they not do, to exalt Babel, to prefer their own bellies and outward estates,
What will not, what does not many men do, who Are taken to be great Preachers of christ, I say, what will they not do, to exalt Babel, to prefer their own bellies and outward estates,
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whatsoever is or hath been under heaven concerning Religion, there is but one truth, as there is but one God, which in the power and spirit of it is God. Joh. 1.1. Chap. 5.32.
whatsoever is or hath been under heaven Concerning Religion, there is but one truth, as there is but one God, which in the power and Spirit of it is God. John 1.1. Chap. 5.32.
which proves, that it was written by that Spirit that knows all hearts, and all things: 1 Cor. 2.10, 11, 12. Reason it self tels us, that it is impossible for any power to change the carnall, stony, lofty spirit of man,
which Proves, that it was written by that Spirit that knows all hearts, and all things: 1 Cor. 2.10, 11, 12. Reason it self tells us, that it is impossible for any power to change the carnal, stony, lofty Spirit of man,
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and entreth through, even to the dividing asunder of the soul, and the spirit, and is a discerner of the thoughts and intents of the heart. Hebr. 4.12. Some do object, and ask what is here meant by this clause, soul and spirit, being that they are both taken for one and the same in Scripture.
and entereth through, even to the dividing asunder of the soul, and the Spirit, and is a discerner of the thoughts and intents of the heart. Hebrew 4.12. some do Object, and ask what is Here meant by this clause, soul and Spirit, being that they Are both taken for one and the same in Scripture.
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look upon the hearts and lives of those that have been ungodly, and abominable, see what a change there is, all this doth declare the truth of the Word.
look upon the hearts and lives of those that have been ungodly, and abominable, see what a change there is, all this does declare the truth of the Word.
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then how grievous and lamentable a thing is it for a man that knows this life to crucifie and make a mock of it, the secret thoughts and intents of all hearts are discerned,
then how grievous and lamentable a thing is it for a man that knows this life to crucify and make a mock of it, the secret thoughts and intents of all hearts Are discerned,
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and made manifest by the Word of God: Matth. 12.25. Saint Paul saith, that the whole Scripture is given by the inspiration of God. 2 Tim. 3.16. this is expounded by St. Peter, 2 Pet. 1.20, 21. where he saith, that no prophecie of Scripture is of any private interpretation, that is, it is not the writings of men, consider them as men, the Prophets and Apostles that writ the Scriptures, did not write down their own private meditations;
and made manifest by the Word of God: Matthew 12.25. Saint Paul Says, that the Whole Scripture is given by the inspiration of God. 2 Tim. 3.16. this is expounded by Saint Peter, 2 Pet. 1.20, 21. where he Says, that no prophecy of Scripture is of any private Interpretation, that is, it is not the writings of men, Consider them as men, the prophets and Apostles that writ the Scriptures, did not write down their own private meditations;
for the prophecie came not in old time by the will of man, but holy men of God spake as they were moved by the holy Spirit, that is, they spake by the inspiration of God, by a Spirit that was infallible, and could not lie. Tit. 1.2.
for the prophecy Come not in old time by the will of man, but holy men of God spoke as they were moved by the holy Spirit, that is, they spoke by the inspiration of God, by a Spirit that was infallible, and could not lie. Tit. 1.2.
but one eternity, and not two. Isa. 64.4. Again, that every man shall be raised up with his own body: 1 Cor. 15.38. Matth. 25.32. to receive a reward according to his works.
but one eternity, and not two. Isaiah 64.4. Again, that every man shall be raised up with his own body: 1 Cor. 15.38. Matthew 25.32. to receive a reward according to his works.
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and is a dependance upon this. Now I prove this by these arguments: that that is a divine truth, cannot contradict itself, for then God would be divided,
and is a dependence upon this. Now I prove this by these Arguments: that that is a divine truth, cannot contradict itself, for then God would be divided,
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therefore in it self it can be no other then according to its workings. The Word of God is the originall cause and fountain of all holinesse: Joh. 15.3. Ephes. 1.13. Col. 1.5. Jam. 1.18. all that infinite holinesse and purity which are in, and flow from, men and Angels, are but as so many streams flowing from this fountain.
Therefore in it self it can be no other then according to its workings. The Word of God is the original cause and fountain of all holiness: John 15.3. Ephesians 1.13. Col. 1.5. Jam. 1.18. all that infinite holiness and purity which Are in, and flow from, men and Angels, Are but as so many streams flowing from this fountain.
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A seventh reason to prove the truth and sufficiency of the Scriptures is this: because no word hath inabled poore simple illiterate men to understand the minde of God,
A seventh reason to prove the truth and sufficiency of the Scriptures is this: Because no word hath enabled poor simple illiterate men to understand the mind of God,
and to suffer reproaches and persecutions in the defence thereof, as this Word of God hath. Ephes. 6.17. Joh. 17.33. 2 Cor. 6.7. He'r 11. whole Chapter.
and to suffer Reproaches and persecutions in the defence thereof, as this Word of God hath. Ephesians 6.17. John 17.33. 2 Cor. 6.7. He'r 11. Whole Chapter.
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Many times when men could not enjoy the Bible, they have been enabled by the powerfull injoyment of the Word in the spirit to suffer in the defence of the Word.
Many times when men could not enjoy the bible, they have been enabled by the powerful enjoyment of the Word in the Spirit to suffer in the defence of the Word.
The mad mans divinity is called the mystery of the History, yet he will not acknowledge that to be a truth, all his writing will sufficiently prove that there is little of the Word of God to be seen in it, being nothing else but a compounded confusion of Logick, Philosophy,
The mad men divinity is called the mystery of the History, yet he will not acknowledge that to be a truth, all his writing will sufficiently prove that there is little of the Word of God to be seen in it, being nothing Else but a compounded confusion of Logic, Philosophy,
NOw comes in that matter, which I left, in its proper place, I shall prove and discover this truth concerning a particular Jesus by these foure lights;
NOw comes in that matter, which I left, in its proper place, I shall prove and discover this truth Concerning a particular jesus by these foure lights;
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his coming in the flesh was to be with us, and to suffer for us, yet so as to be without us. Matth. 20.28. Chap. 26.74. the 11.5. Isa. 42.1. Joh. 2.24, 25. Chap. 9.55. Revel. 5.3. but his coming in the Spirit is, not onely to be with us, but to be within us too: 1 Joh. 5.10. Joh. 17.23. Chap. 12.41. God laid our chastisements and griefs upon him, 1 Pet. 2.24. Isa. 53.5.9. God did this out of love to Christ, and to the world;
his coming in the Flesh was to be with us, and to suffer for us, yet so as to be without us. Matthew 20.28. Chap. 26.74. the 11.5. Isaiah 42.1. John 2.24, 25. Chap. 9.55. Revel. 5.3. but his coming in the Spirit is, not only to be with us, but to be within us too: 1 John 5.10. John 17.23. Chap. 12.41. God laid our chastisements and griefs upon him, 1 Pet. 2.24. Isaiah 53.5.9. God did this out of love to christ, and to the world;
neither Jesus Christ nor a Christian should ever have been so exalted and glorified in such a measure and manner as they are, had not Christ suffered in the flesh: Phil. 2.9. Rom. 3.9.29.
neither jesus christ nor a Christian should ever have been so exalted and glorified in such a measure and manner as they Are, had not christ suffered in the Flesh: Philip 2.9. Rom. 3.9.29.
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and then raised up the same again in a greater, brighter, livelier manner then ever it was in the world before. 2 Cor. 3.7, 8. That, that was the greatest glory of God in Sion before Christ, is now by his coming and dying turned into the greatest obscuritie and darknesse,
and then raised up the same again in a greater, Brighter, livelier manner then ever it was in the world before. 2 Cor. 3.7, 8. That, that was the greatest glory of God in Sion before christ, is now by his coming and dying turned into the greatest obscurity and darkness,
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God took away the life of Christ, and all the glory that did depend thereon, that so in an unknown, miraculous way, he might give a better and a higher degree of life and glory both to him,
God took away the life of christ, and all the glory that did depend thereon, that so in an unknown, miraculous Way, he might give a better and a higher degree of life and glory both to him,
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Secondly, if there be no death of Christ, then there cannot be any resurrection of life either to himself, or to any creature. Joh. 11.43. The sixth Errour I will now take in viz. that there is no resurrection nor last judgement for the world.
Secondly, if there be no death of christ, then there cannot be any resurrection of life either to himself, or to any creature. John 11.43. The sixth Error I will now take in viz. that there is no resurrection nor last judgement for the world.
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he that denyes the Son who is begotten, denyes the Father who doth beget, 1 Joh. 1.1. and 2.22, 23. Whosoever denieth the Son, the same hath not the Father;
he that Denies the Son who is begotten, Denies the Father who does beget, 1 John 1.1. and 2.22, 23. Whosoever Denieth the Son, the same hath not the Father;
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Seventhly, if this were true, then of all men religions and opinions in the world, we who have no other life and glory, no other God or salvation but what our hope reaches forth unto, we should of all men be the most miserable, ver. 19. But here is our comfort,
Seventhly, if this were true, then of all men Religions and opinions in the world, we who have no other life and glory, no other God or salvation but what our hope reaches forth unto, we should of all men be the most miserable, ver. 19. But Here is our Comfort,
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but when once it begins to make any attempt for the finding out, apprehending and discerning of that which is not within its reach, it then comes to be lost and destroyed, a man by this light cannot discern the things that be of God. 1 Cor. 3.14. The light of Reason is the wisdom and glory of this world: Isa. 29.14. 1 Cor. 1.20.
but when once it begins to make any attempt for the finding out, apprehending and discerning of that which is not within its reach, it then comes to be lost and destroyed, a man by this Light cannot discern the things that be of God. 1 Cor. 3.14. The Light of Reason is the Wisdom and glory of this world: Isaiah 29.14. 1 Cor. 1.20.
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and the wisdom and glory of this world is darknesse and foolishnesse with God: 1 Cor. 1.19, 20. A Familist is in this like unto a Papist, who saith, that the Popes unwritten verities are of equall value with the Word of God, so say they;
and the Wisdom and glory of this world is darkness and foolishness with God: 1 Cor. 1.19, 20. A Familist is in this like unto a Papist, who Says, that the Popes unwritten verities Are of equal valve with the Word of God, so say they;
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and all that ever any man can say from thence, and all that which they themselves have said formerly which is contrary to their judgements now, this is so also a reall shadow, a lie, a lowe light, and vanity.
and all that ever any man can say from thence, and all that which they themselves have said formerly which is contrary to their Judgments now, this is so also a real shadow, a lie, a low Light, and vanity.
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For how is it possible, say they, that ever there should be any resurrection either of Christ or the dead? how is it possible that that blood which was trampled upon,
For how is it possible, say they, that ever there should be any resurrection either of christ or the dead? how is it possible that that blood which was trampled upon,
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yet if I should not speak something to them in particular, they would say that they were such divine mysteries, that we could not tell what to say to them:
yet if I should not speak something to them in particular, they would say that they were such divine Mysteres, that we could not tell what to say to them:
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If thou wilt but look upon this world in its creation and generation, thou mayest continually in the large book thereof read many excellent stories of the Resurrection:
If thou wilt but look upon this world in its creation and generation, thou Mayest continually in the large book thereof read many excellent stories of the Resurrection:
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is not the world in its creation as wonderful in many respects as it is in its Resurrection? Doest thou beleeve that man was made of the dust of the earth? consider of the work of God in that respect,
is not the world in its creation as wondered in many respects as it is in its Resurrection? Dost thou believe that man was made of the dust of the earth? Consider of the work of God in that respect,
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Is God such a being as that any thing can be made of him? Did God make all things of himself? Is the essence compounded? the bodies of men and all creatures are.
Is God such a being as that any thing can be made of him? Did God make all things of himself? Is the essence compounded? the bodies of men and all creatures Are.
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what work is it that the heart of man can undertake to manage in all respects without division? how are the spirits of some men set at distance from others, by reason of pride, malice, hatred,
what work is it that the heart of man can undertake to manage in all respects without division? how Are the spirits of Some men Set At distance from Others, by reason of pride, malice, hatred,
and envie? Do not you yourselves sometimes meet with some kinde of men that are of such a spirit as this is, that would be glad to see you stoned, murthered,
and envy? Do not you yourselves sometime meet with Some kind of men that Are of such a Spirit as this is, that would be glad to see you stoned, murdered,
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and destroyed? And would not they themselves, if it might be suffered, quietly be your executioners? Now what is the spirits and bodies of these men made of? is it eternall, without beginning? is it a being of it self,
and destroyed? And would not they themselves, if it might be suffered, quietly be your executioners? Now what is the spirits and bodies of these men made of? is it Eternal, without beginning? is it a being of it self,
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Is not the tree in the root and fruit thereof both one and the same? is it possible for a corrupt fountain at one and the same time to send forth sweet waters and bitter? Doth not the words and works of a mans heart continually declare the frame thereof? Now how comes it to passe,
Is not the tree in the root and fruit thereof both one and the same? is it possible for a corrupt fountain At one and the same time to send forth sweet waters and bitter? Does not the words and works of a men heart continually declare the frame thereof? Now how comes it to pass,
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if every creature be a branch, or an out-going of divine glory, then is it not possible that it should in the least measure be contrary to its originall;
if every creature be a branch, or an outgoing of divine glory, then is it not possible that it should in the least measure be contrary to its original;
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and so there could not be any of that unhumane crueltie, that unreasonable oppression, those grievous bloudy wars and slaughters, that doth produce so many sorrows,
and so there could not be any of that unhuman cruelty, that unreasonable oppression, those grievous bloody wars and slaughters, that does produce so many sorrows,
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and gave continuall entertainment to, then it comes to passe that a man loseth himself, and all that glorious sweetnesse and consolation that did depend thereon.
and gave continual entertainment to, then it comes to pass that a man loses himself, and all that glorious sweetness and consolation that did depend thereon.
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But if once he thorow his own conceit and imagination come to forsake the light and glory of that Reason by which he was guided, he then comes to be lost and destroyed.
But if once he thorough his own conceit and imagination come to forsake the Light and glory of that Reason by which he was guided, he then comes to be lost and destroyed.
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for grace in its originall gives being to reason, and it doth not give being to it for this purpose, that by its light and strength it shall darken and put out the glory of the Lord Jesus.
for grace in its original gives being to reason, and it does not give being to it for this purpose, that by its Light and strength it shall darken and put out the glory of the Lord jesus.
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But Jesus Christ was more glorious in his resurrection, he was raised by that power by which he suffered, to inherit such a crown of glory as never none did before,
But jesus christ was more glorious in his resurrection, he was raised by that power by which he suffered, to inherit such a crown of glory as never none did before,
nor ever shall receive for ever, Phil. 2.9, 10. Joh. 17.4, 5.11.13. I will further prove the resurrection of Christ, by the Scripture, by the light of the Spirit within me:
nor ever shall receive for ever, Philip 2.9, 10. John 17.4, 5.11.13. I will further prove the resurrection of christ, by the Scripture, by the Light of the Spirit within me:
and thirdly, by the continuall sufferings and heavie persecutions of the Saints without me in all ages. 1 Cor. 15.4, 5, 6, 7, 8. what mystery is there in these expressions, are not these sufficient witnesses,
and Thirdly, by the continual sufferings and heavy persecutions of the Saints without me in all ages. 1 Cor. 15.4, 5, 6, 7, 8. what mystery is there in these expressions, Are not these sufficient Witnesses,
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Can you disprove me and perswade me to beleeve, thy excellent, new-invented, devilified, Angelicall maximes? is not every one of your words unchangeable, mysticall divinity? And are not all your thoughts and conclusions from thence wonderfull and miraculous? is there any other Divinity besides this? Joh. 20.19. Act. 9.4. Ephes. 3.8. Joh. 15.26, 27. Chap. 21.19. Act. 2.31, 32. Psal. 16.10.
Can you disprove me and persuade me to believe, thy excellent, new-invented, devilified, Angelical maxims? is not every one of your words unchangeable, mystical divinity? And Are not all your thoughts and conclusions from thence wonderful and miraculous? is there any other Divinity beside this? John 20.19. Act. 9.4. Ephesians 3.8. John 15.26, 27. Chap. 21.19. Act. 2.31, 32. Psalm 16.10.
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First of all, it is neither the devil, my own heart, nor all the powers of this world, that hath made such an unexpressible alteration in my heart and conversation as is made by the knowledge of my Saviours resurrection:
First of all, it is neither the Devil, my own heart, nor all the Powers of this world, that hath made such an unexpressible alteration in my heart and Conversation as is made by the knowledge of my Saviors resurrection:
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all sorts and degrees of sins would be the continuall delight and practise of my spirit, were it not for the Almighty power of the Spirit working in me thorow the death and resurrection of the Lord Jesus.
all sorts and Degrees of Sins would be the continual delight and practice of my Spirit, were it not for the Almighty power of the Spirit working in me thorough the death and resurrection of the Lord jesus.
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and cursed speaking, back-biting, cheating, blaspheming, unthankfull, Atheisticall, disobedient, and unfruitfull both towards God, and towards all men.
and cursed speaking, backbiting, cheating, blaspheming, unthankful, Atheistical, disobedient, and unfruitful both towards God, and towards all men.
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Rom. 8. Consider these truths, and beleeve that it is truth, because of those witnesses that will come in to justifie the certainty thereof: The first truth is this.
Rom. 8. Consider these truths, and believe that it is truth, Because of those Witnesses that will come in to justify the certainty thereof: The First truth is this.
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Did ever any mans fins exceed the sins of Manasseh? and was ever any man more forwarder in wasting and persecuting the Church of God then Paul was? was he not a true and trustie servant to the Devill? Gal. 1.13, 14. Act. 9.1.
Did ever any men fins exceed the Sins of Manasses? and was ever any man more forwarder in wasting and persecuting the Church of God then Paul was? was he not a true and trusty servant to the devil? Gal. 1.13, 14. Act. 9.1.
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Thirdly, the greatest battell that was ever fought, and the greatest conquest that was ever won over the devil, and the powers of Antichrist, was by the death and resurrection of the Lord Jesus.
Thirdly, the greatest battle that was ever fought, and the greatest conquest that was ever wone over the Devil, and the Powers of Antichrist, was by the death and resurrection of the Lord jesus.
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Gen. 3. and the devil many times grew so strong in force and power, that many times to the eye of man, there could be little or no appearance of the glory of God, which in every respect was but darknesse, to that glory which God revealed by the coming of Christ in the flesh, at which time the devil made full account to conquer;
Gen. 3. and the Devil many times grew so strong in force and power, that many times to the eye of man, there could be little or no appearance of the glory of God, which in every respect was but darkness, to that glory which God revealed by the coming of christ in the Flesh, At which time the Devil made full account to conquer;
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yet they were contrary in judgement, Matth. 22.23. Act. 23.6. Chap. 21.31. and 17.32. The Sadduces and the Familists are alike in these three respects.
yet they were contrary in judgement, Matthew 22.23. Act. 23.6. Chap. 21.31. and 17.32. The Sadducees and the Familists Are alike in these three respects.
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I'le prove it by Scripture and Reason. Act. 1.9. Luke 24.51. Mark 16.19. 1 Pet. 3.21, 22. Job. 14.3. Ephes. 4.8. You say, that nothing ascended but what first descended. To which I answer.
I'll prove it by Scripture and Reason. Act. 1.9. Lycia 24.51. Mark 16.19. 1 Pet. 3.21, 22. Job. 14.3. Ephesians 4.8. You say, that nothing ascended but what First descended. To which I answer.
and so in some respects the whole Creation descended, for God in the Creation did descend down into a lowe disguised appearance, in the form and appearance of every creature,
and so in Some respects the Whole Creation descended, for God in the Creation did descend down into a low disguised appearance, in the from and appearance of every creature,
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Now I'le prove that Christ in reference to his conception and creation, never descended before he ascended, in reference to his Godhead, as I said before:
Now I'll prove that christ in Referente to his conception and creation, never descended before he ascended, in Referente to his Godhead, as I said before:
he descended, and made forth a continuall manifestation of himself unto the world. Joh. 1.10. He was in the world, and the world was made by him: Heb. 11.3.
he descended, and made forth a continual manifestation of himself unto the world. John 1.10. He was in the world, and the world was made by him: Hebrew 11.3.
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Even for this Jesus Christ ascended up on high, that he might fill all things full of glory by the manifestation thereof, who were ordained to have a share in his death and resurrection: Ephes. 4.10. & 2.10. Joh. 16.7. 1 Tim. 3. last. Joh. 17.1. Act. 1.8, 9, 10, 11. The joy and glory of Christ and a Christian doth depend upon the resurrection: 1 Cor. 15.17. The Spirit had never descended into the heart of a Christian, if Christ had not ascended into glory.
Even for this jesus christ ascended up on high, that he might fill all things full of glory by the manifestation thereof, who were ordained to have a share in his death and resurrection: Ephesians 4.10. & 2.10. John 16.7. 1 Tim. 3. last. John 17.1. Act. 1.8, 9, 10, 11. The joy and glory of christ and a Christian does depend upon the resurrection: 1 Cor. 15.17. The Spirit had never descended into the heart of a Christian, if christ had not ascended into glory.
that the purpose of God from eternity to bestow Christ upon, and manifest him in all Saints and Angels, was not in any other way but through the intercession of our Lord Jesus. Rom. 8.26. Col. 1.20. Joh. 14.2, 3. and 17.19. and 14.16. Heb. 9.24. the conclusion.
that the purpose of God from eternity to bestow christ upon, and manifest him in all Saints and Angels, was not in any other Way but through the Intercession of our Lord jesus. Rom. 8.26. Col. 1.20. John 14.2, 3. and 17.19. and 14.16. Hebrew 9.24. the conclusion.
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and when that had finished its work on earth, that he might again descend at the last day for the salvation and damnation of the whole world, in the appearance of the power and glory of his Father. Hebr. 9.28. 1 Pet. 3.18. Mat. 28.38. Act. 1.11.
and when that had finished its work on earth, that he might again descend At the last day for the salvation and damnation of the Whole world, in the appearance of the power and glory of his Father. Hebrew 9.28. 1 Pet. 3.18. Mathew 28.38. Act. 1.11.
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Mysticall Antichrist described, and confuted in his sixth Errour, proving, that the Ordinances of God are absolutely usefull to all Christians whatsoever whilest they have a being in this world, they being the worship and service of God, commanded and observed both by Christ, and his Apostles.
Mystical Antichrist described, and confuted in his sixth Error, proving, that the Ordinances of God Are absolutely useful to all Christians whatsoever whilst they have a being in this world, they being the worship and service of God, commanded and observed both by christ, and his Apostles.
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FIrst, the Saints in their highest estate of strength and glory, whilest they have had a being in this world, have ever lived in the use of all Gods Ordinances.
First, the Saints in their highest estate of strength and glory, whilst they have had a being in this world, have ever lived in the use of all God's Ordinances.
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Secondly, he commanded his disciples both to Preach, and practise it too, as he had done before them: Mark 16.16. which commandment they constantly obeyed, Act. 2.38.
Secondly, he commanded his Disciples both to Preach, and practise it too, as he had done before them: Mark 16.16. which Commandment they constantly obeyed, Act. 2.38.
or in the person of another. Luke 1.15. Matth. 11.4, 5. Isa. 61.1. The ordinance of Baptisme is necessary, and ought to be practised, so it be in a Gospel way, to a Gospel end, by a Gospel Administratour:
or in the person of Another. Lycia 1.15. Matthew 11.4, 5. Isaiah 61.1. The Ordinance of Baptism is necessary, and ought to be practised, so it be in a Gospel Way, to a Gospel end, by a Gospel Administrator:
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But the ordinance of Preaching is of absolute necessitie, and a work that God hath carried on in all ages to the converting and increasing of his Church and people:
But the Ordinance of Preaching is of absolute necessity, and a work that God hath carried on in all ages to the converting and increasing of his Church and people:
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But concerning the other, God hath raised up famous Instruments of his glory, even of both parties, by preaching the Gospel, which none can deny: 1 Cor. 1.17.
But Concerning the other, God hath raised up famous Instruments of his glory, even of both parties, by preaching the Gospel, which none can deny: 1 Cor. 1.17.
St. Paul saith, that the chiefest businesse which he had to do, and for which principally he received a commission for, was not to baptise, but to preach the Gospel.
Saint Paul Says, that the chiefest business which he had to do, and for which principally he received a commission for, was not to baptise, but to preach the Gospel.
See Pauls exhortation to Timothy, Epistle 1.4.13. Last of all, the ordinance of Prayer was the continuall practise of our Saviour, Joh. 17. and 11.41, 42. and of all the Apostles too, Act. 2.42.
See Paul's exhortation to Timothy, Epistle 1.4.13. Last of all, the Ordinance of Prayer was the continual practice of our Saviour, John 17. and 11.41, 42. and of all the Apostles too, Act. 2.42.
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Now I appeal to all Saints, whether the highest and sweetest communion that ever they have been made capable of in this world, hath not been injoyed by,
Now I appeal to all Saints, whither the highest and Sweetest communion that ever they have been made capable of in this world, hath not been enjoyed by,
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Again, the ordinances of God is the worship and service of God, Joh. 4.23. Act. 2.42.46, 47. in and by which they have fellowship and communion with God.
Again, the ordinances of God is the worship and service of God, John 4.23. Act. 2.42.46, 47. in and by which they have fellowship and communion with God.
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This is a truth, that the motions and actings of the Spirit, is the divine and immortall glory of God in the spirits both of Saints and Angels, Joh. 15.8.
This is a truth, that the motions and actings of the Spirit, is the divine and immortal glory of God in the spirits both of Saints and Angels, John 15.8.
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what need a man regard the beam that is in the Sun? to what purpose should a man run after the streame, who is the fountain? Now if the understanding or spirit of man be essentially truth,
what need a man regard the beam that is in the Sun? to what purpose should a man run After the stream, who is the fountain? Now if the understanding or Spirit of man be essentially truth,
and all that they have or can say in preaching, private disputing, or writing is nothing else but cunning Sophistery, devillish Philosophie, being nothing but a proud, selfish, vain imagination.
and all that they have or can say in preaching, private disputing, or writing is nothing Else but cunning Sophistery, devilish Philosophy, being nothing but a proud, selfish, vain imagination.
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and so a man is to use them, as that by them, they being by God set up as the means, to bring men to God who is the end. Act. 20.21. God is pleased to convince, to convert, confirm, refresh, and revive the drouping souls of his Saints, by them in the use of them. 2 Tim. 3.16.
and so a man is to use them, as that by them, they being by God Set up as the means, to bring men to God who is the end. Act. 20.21. God is pleased to convince, to convert, confirm, refresh, and revive the drooping Souls of his Saints, by them in the use of them. 2 Tim. 3.16.
for him that is strong as well as he that is weak, he goes on in a way that is no better then enmity and rebellion against Jesus Christ: Joh. 15.14. Ye are my friends if ye do what I command you.
for him that is strong as well as he that is weak, he Goes on in a Way that is no better then enmity and rebellion against jesus christ: John 15.14. You Are my Friends if you do what I command you.
Now so far as a Christian is not spirituall, so far he is condemnable, and walks in that action contrary to the principle of divine light that is within him:
Now so Far as a Christian is not spiritual, so Far he is condemnable, and walks in that actium contrary to the principle of divine Light that is within him:
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or do not flow from a principle of light, even from him who is eternall life in all Saints, causing them to fix their eye upon the great point of eternity.
or do not flow from a principle of Light, even from him who is Eternal life in all Saints, causing them to fix their eye upon the great point of eternity.
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the first handled in this Chapter by way of question, Whether perfection in the highest degree, both of grace and glory be attainable in this life, yea or no.
the First handled in this Chapter by Way of question, Whither perfection in the highest degree, both of grace and glory be attainable in this life, yea or no.
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Thirdly, God hath ordained, that all these weaknesses, temptations, corruption and obscurities should befall the Saints here, that so heaven and glory may be the more exceeding heavenly,
Thirdly, God hath ordained, that all these Weaknesses, temptations, corruption and Obscurities should befall the Saints Here, that so heaven and glory may be the more exceeding heavenly,
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Fifthly, in that estate of joy unspeakable, and full of glory, a Christian shall not onely see himself thus changed by the power of God, from the likenesse of him in his grace here, to a higher degree of glory hereafter;
Fifthly, in that estate of joy unspeakable, and full of glory, a Christian shall not only see himself thus changed by the power of God, from the likeness of him in his grace Here, to a higher degree of glory hereafter;
Rom. 8. And God hath promised so to discover himself by the teachings of the Spirit unto the elect, that all shall know him from the least to the greatest. Heb. 8.11. Jer. 31.33. A Christian shall not see God obscurely, but perfectly in every creature;
Rom. 8. And God hath promised so to discover himself by the teachings of the Spirit unto the elect, that all shall know him from the least to the greatest. Hebrew 8.11. Jer. 31.33. A Christian shall not see God obscurely, but perfectly in every creature;
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they shall see God in his naked glory as he is in himself, and in all creatures: 1 Cor. 13. yea they themselves shall appear with God in that glory, in which they shall have communion and converse together in to all eternity. 1 Joh. 2.2.
they shall see God in his naked glory as he is in himself, and in all creatures: 1 Cor. 13. yea they themselves shall appear with God in that glory, in which they shall have communion and converse together in to all eternity. 1 John 2.2.
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Then shall every Christian be perfect in the glory of Christ, when he shall have resigned up his office and kingdom of his Mediatorship to God his Father, that God may be all in all,
Then shall every Christian be perfect in the glory of christ, when he shall have resigned up his office and Kingdom of his Mediatorship to God his Father, that God may be all in all,
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Yet this is not manifested too, nor enjoyed by the Saints whilest they are here, not in that perfect fulnesse and excellency which they shall live in and enjoy hereafter.
Yet this is not manifested too, nor enjoyed by the Saints whilst they Are Here, not in that perfect fullness and excellency which they shall live in and enjoy hereafter.
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so shall they all meet together in one body without division, at the time of their glorification, of which Christ shall be the head. Ephes. 4.11, 12. The humanity of a Christian in heaven shall not be humane but divine, not earthly but heavenly.
so shall they all meet together in one body without division, At the time of their glorification, of which christ shall be the head. Ephesians 4.11, 12. The humanity of a Christian in heaven shall not be humane but divine, not earthly but heavenly.
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For corruption, that is, flesh and blood which is in an estate of weaknesse whilest it is here, in this mortall sinfull condition, cannot inherit the kingdom of God.
For corruption, that is, Flesh and blood which is in an estate of weakness whilst it is Here, in this Mortal sinful condition, cannot inherit the Kingdom of God.
Matth. 24.31. 1 Thes. 4.15, 16, 17. Whosoever you are that light of this book, I pray you seriously to read and consider, all those Scriptures that I have quoted;
Matthew 24.31. 1 Thebes 4.15, 16, 17. Whosoever you Are that Light of this book, I pray you seriously to read and Consider, all those Scriptures that I have quoted;
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Now by this wee shall see whether the Attributes of God, which are God in his essentiall glory, are described or made manifest in the mortall flesh of man:
Now by this we shall see whither the Attributes of God, which Are God in his essential glory, Are described or made manifest in the Mortal Flesh of man:
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1. The power of God is one of his Attributes, and is proper to none but him onely, Matth. 28.18. Joh. 17.2. Rom. 13.1. Consider of the Power of God under these Notions;
1. The power of God is one of his Attributes, and is proper to none but him only, Matthew 28.18. John 17.2. Rom. 13.1. Consider of the Power of God under these Notions;
or Beeing of God, that is essentially, perfectly, and absolutely God, 1 Joh. 1.5. Chap. 4.16. Joh. 1.5. Chap. 8.12. this the Scriptures, and Writings of the learned Fathers, doth confirm and testifie;
or Being of God, that is essentially, perfectly, and absolutely God, 1 John 1.5. Chap. 4.16. John 1.5. Chap. 8.12. this the Scriptures, and Writings of the learned Father's, does confirm and testify;
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take this distinction to this Rule, and that is this, that all the power of God, under all considerations is not in the essence, nature, or beeing of God;
take this distinction to this Rule, and that is this, that all the power of God, under all considerations is not in the essence, nature, or being of God;
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and so that power is absolutely and essentially God, now to this rule take this distinction, that created power in all creatures, that in many respects is the creatures as well as Gods, is created,
and so that power is absolutely and essentially God, now to this Rule take this distinction, that created power in all creatures, that in many respects is the creatures as well as God's, is created,
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and then is ruled and preserved in its beeing, by that infinite power which did create it, Nehem. 9.6. Jer. 10.23. Heb. 1.3 powers and all creatures must needs cease to bee, if they were not preserved by that power, that is Infinite:
and then is ruled and preserved in its being, by that infinite power which did create it, Nehemiah 9.6. Jer. 10.23. Hebrew 1.3 Powers and all creatures must needs cease to be, if they were not preserved by that power, that is Infinite:
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All things doe live, move and have a beeing in the appearances and discoveries of God, all the manifestations and discoveries of God are God, not God in his essence, but God in that discovery.
All things do live, move and have a being in the appearances and discoveries of God, all the manifestations and discoveries of God Are God, not God in his essence, but God in that discovery.
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All creatures doe live, move, and have a beeing in the Sun, that is, they live and move in the appearance and discovery of it, they live not in its essence,
All creatures do live, move, and have a being in the Sun, that is, they live and move in the appearance and discovery of it, they live not in its essence,
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We cannot divide betwixt the essence of God, and God in his appearance, but we must distinguish between them, wee cannot divide the heat from the fire,
We cannot divide betwixt the essence of God, and God in his appearance, but we must distinguish between them, we cannot divide the heat from the fire,
nor the beam from the Sun, but wee distinguish, but it is necessary to make out the highest Truth, by its own light, I think that is the onely way not to undervalue it,
nor the beam from the Sun, but we distinguish, but it is necessary to make out the highest Truth, by its own Light, I think that is the only Way not to undervalue it,
nor the person of the blessed Spirit, is not the Spirit in its essence, if you will not acknowledge this, you deny the blessed Trinity, the Word of God to a spirituall eye doth plainly discover this, Joh. 14.16, 17. Let us a little open and seriously consider this Scripture, saith our Saviour, I will pray to the Father,
nor the person of the blessed Spirit, is not the Spirit in its essence, if you will not acknowledge this, you deny the blessed Trinity, the Word of God to a spiritual eye does plainly discover this, John 14.16, 17. Let us a little open and seriously Consider this Scripture, Says our Saviour, I will pray to the Father,
concerning the first, the person praying, here will arise these Inquiries, first, whether the person of Jesus Christ, God and man, that is the nature of God,
Concerning the First, the person praying, Here will arise these Inquiries, First, whither the person of jesus christ, God and man, that is the nature of God,
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Secondly, whether Jesus Christ not in his person, but with his spirit and body, being made spirituall in the first Instant of creation, such a spirit and body for matter as all men have,
Secondly, whither jesus christ not in his person, but with his Spirit and body, being made spiritual in the First Instant of creation, such a Spirit and body for matter as all men have,
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See St. Augustine, St. Christostom, Erasmus, Roterodimus, Eusebius, St. Ambrose, Mr. Perkins, Dr. Sybbs, Dr. Preston; all sorts of learned Writers, doe expresse this, that both natures doe goe to the making and compleating of the glorious person of the Lord Jesus,
See Saint Augustine, Saint Christostom, Erasmus, Roterodimus, Eusebius, Saint Ambrose, Mr. Perkins, Dr. Sybbs, Dr. Preston; all sorts of learned Writers, do express this, that both nature's do go to the making and completing of the glorious person of the Lord jesus,
and now in his glorified state, the glorified body of our Saviour, doth really remain in one place, and is not every where, the divine nature is not limitted,
and now in his glorified state, the glorified body of our Saviour, does really remain in one place, and is not every where, the divine nature is not limited,
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but is at once in all places, yet the principall seat of it is the soule and body of Christ glorified in heaven, it is no where as it is there, the divine nature of Christ is in the humane,
but is At once in all places, yet the principal seat of it is the soul and body of christ glorified in heaven, it is no where as it is there, the divine nature of christ is in the humane,
and the humane is made divine and heavenly by participation, the divine nature is not comprehended in the humane, that is made divine immortall, perfect,
and the humane is made divine and heavenly by participation, the divine nature is not comprehended in the humane, that is made divine immortal, perfect,
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the humane nature is not in any one, nor in all Christians, nor any Christian is not in the humane nature of Jesus Christ, it is true, God is made manifest in the flesh, Jesus Christ is in our natures,
the humane nature is not in any one, nor in all Christians, nor any Christian is not in the humane nature of jesus christ, it is true, God is made manifest in the Flesh, jesus christ is in our nature's,
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Jesus Christ is in two natures, so is a Christian too, in the same natures that Christ is in, the humane and divine nature that is in a Christian, is in the humane and divine nature of Christ,
jesus christ is in two nature's, so is a Christian too, in the same nature's that christ is in, the humane and divine nature that is in a Christian, is in the humane and divine nature of christ,
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Secondly the humane nature of Christ and a Christian are both one by union, 1 Cor. 6.19, 20. now you see how the divine and humane nature of Christ is in a Christian,
Secondly the humane nature of christ and a Christian Are both one by Union, 1 Cor. 6.19, 20. now you see how the divine and humane nature of christ is in a Christian,
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Thirdly, it was not the act of Christ man, without the word, for that was not able to undertake any thing in the work of Redemption for man without the help of the Word, Spirit,
Thirdly, it was not the act of christ man, without the word, for that was not able to undertake any thing in the work of Redemption for man without the help of the Word, Spirit,
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and Father, but I apprehend it was the act of Christ, God and man the second person in the Trinity, to intercede with God the Father the first in the Trinity, that hee would send down the Spirit the third person, to be a Comforter to them and in them, all this doth discover the power of God to you.
and Father, but I apprehend it was the act of christ, God and man the second person in the Trinity, to intercede with God the Father the First in the Trinity, that he would send down the Spirit the third person, to be a Comforter to them and in them, all this does discover the power of God to you.
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The second thing is the person of God, which the person of our Saviour prayed to, God is a Father to Christ in two respects, the divine nature, the Word, was begotten of God before all worlds, he was begotten of God, of the nature of God,
The second thing is the person of God, which the person of our Saviour prayed to, God is a Father to christ in two respects, the divine nature, the Word, was begotten of God before all world's, he was begotten of God, of the nature of God,
whilst in the world about the work of his Mediatorship pray unto God. I will give you one instance, and some Scriptures to prove this nstance, Joh. 17.5.
while in the world about the work of his Mediatorship pray unto God. I will give you one instance, and Some Scriptures to prove this nstance, John 17.5.
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And now glorifie thou mee with thy owne selfe, with the glory which I had with thee before the world was, Christ saith, Father glorifie thy Son, thy Son how, glorifie the humane nature without the divine? no, vers. 1. And secondly,
And now Glorify thou me with thy own self, with the glory which I had with thee before the world was, christ Says, Father Glorify thy Son, thy Son how, Glorify the humane nature without the divine? no, vers. 1. And secondly,
as thou hast given him power over all flesh, all spirits and creatures whatsoever are subordinate and subject to the person of our Lord Jesus, Matth. 28.18. Col. 2.10. Ephes. 1.21, 22.
as thou hast given him power over all Flesh, all spirits and creatures whatsoever Are subordinate and Subject to the person of our Lord jesus, Matthew 28.18. Col. 2.10. Ephesians 1.21, 22.
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Thirdly, that he should give eternall life, to as many as thou hast given him, God gave power to Christ, to give eternall life and glory to all those whom he had before elected and ordained in Jesus Christ, from all eternity to have a share in his death and resurrection, Ephes. 1.4, 5. Last of all he hath power over all flesh, Hee hath the uttermost parts of the earth for his possession, Psal. 2.8.
Thirdly, that he should give Eternal life, to as many as thou hast given him, God gave power to christ, to give Eternal life and glory to all those whom he had before elected and ordained in jesus christ, from all eternity to have a share in his death and resurrection, Ephesians 1.4, 5. Last of all he hath power over all Flesh, He hath the uttermost parts of the earth for his possession, Psalm 2.8.
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What is become of thy wonderfull ravishing excellency? That that passeth the territories of mans reason, Is nothing else but absolute blasphemy and treason.
What is become of thy wonderful ravishing excellency? That that passes the territories of men reason, Is nothing Else but absolute blasphemy and treason.
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but what was from eternity seated, and ordained to be, by the glorious person of our Lord Jesus, that is, all the decrees of God concerning the accomplishing of all things from everlasting to everlasting, were,
but what was from eternity seated, and ordained to be, by the glorious person of our Lord jesus, that is, all the decrees of God Concerning the accomplishing of all things from everlasting to everlasting, were,
as in one glorious Roll, writen with Letters of Gold, set down by the finger of the spirit, of the eternall immortall God, from all eternity, in the glorious person of the Lord Jesus Christ, Prov. 8.22, 23, 24, to the 32 the person of Jesus Christ, ever had a possession of all the Decrees, Purposes,
as in one glorious Roll, written with Letters of Gold, Set down by the finger of the Spirit, of the Eternal immortal God, from all eternity, in the glorious person of the Lord jesus christ, Curae 8.22, 23, 24, to the 32 the person of jesus christ, ever had a possession of all the Decrees, Purposes,
and the glory of the humane nature was, that it was from eternity, and in the fulnesse of time actually united to the divine nature, Gal. 4.4. Heb. 2.14. Chap. 1.6. Psalm. 97.7.
and the glory of the humane nature was, that it was from eternity, and in the fullness of time actually united to the divine nature, Gal. 4.4. Hebrew 2.14. Chap. 1.6. Psalm. 97.7.
Answ. The essence of the Spirit is the God-head, which was the Creator and great manager of all things before Christ came in the flesh, Job 26.12, 13. when the Spirit came, it came to performe the work or office of a person, which was to reveale and discover God in Jesus Christ, J•h. 16.13 14. to and in those whom God had ordained to be partakers of such a glory.
Answer The essence of the Spirit is the Godhead, which was the Creator and great manager of all things before christ Come in the Flesh, Job 26.12, 13. when the Spirit Come, it Come to perform the work or office of a person, which was to reveal and discover God in jesus christ, J•h. 16.13 14. to and in those whom God had ordained to be partakers of such a glory.
another besides Jesus Christ, this particle hee [ him ] proves the Spirit to bee a person, And hee shall send, here is the person of God, and the act of God;
Another beside jesus christ, this particle he [ him ] Proves the Spirit to be a person, And he shall send, Here is the person of God, and the act of God;
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the person of God in the first part, And hee shall send, meaning the Father, the act of God, Hee shall send the Comforter, that hee may abide with you for ever.
the person of God in the First part, And he shall send, meaning the Father, the act of God, He shall send the Comforter, that he may abide with you for ever.
Then here is the action of the Spirit in these two expressions, to dwell with the Saints, to dwell in them too, not to dwell with them as a Husband with the Wife,
Then Here is the actium of the Spirit in these two expressions, to dwell with the Saints, to dwell in them too, not to dwell with them as a Husband with the Wife,
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The last thing that I shall observe is this, our Saviour did take occasion to open and illustrate the glorious comming and working of the Spirit in the Disciples, by its being a stranger to the world,
The last thing that I shall observe is this, our Saviour did take occasion to open and illustrate the glorious coming and working of the Spirit in the Disciples, by its being a stranger to the world,
our Saviour gives two Reasons for this, first, Because it sees him not; secondly, it knows him not. Now see what an excellent and glorious thing it is,
our Saviour gives two Reasons for this, First, Because it sees him not; secondly, it knows him not. Now see what an excellent and glorious thing it is,
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The second Attribute that I shall speak of, is the Wisdome of God, 1 Cor. 1.24. this is that by which also God doth all things, Prov. 3.19, 20. The Lord by Wisdome hath founded the Earth:
The second Attribute that I shall speak of, is the Wisdom of God, 1 Cor. 1.24. this is that by which also God does all things, Curae 3.19, 20. The Lord by Wisdom hath founded the Earth:
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The Wisdome of God is absolutely and essentially God, Job 11.7, 8. Chap. 12.16. Chap. 23.6. Chap. 25.11, 12, 13, 14. Chap. 28.12, 13, 14. here is in these Scriptures a glorious description of the Wisdome of God,
The Wisdom of God is absolutely and essentially God, Job 11.7, 8. Chap. 12.16. Chap. 23.6. Chap. 25.11, 12, 13, 14. Chap. 28.12, 13, 14. Here is in these Scriptures a glorious description of the Wisdom of God,
and when you read these, consider of the infinite glory of your Saviours person, Chap. 32.8. Chap. 37.16. Chap. 38.36, 37. The third Attribute is the Mercy of God, Psal. 100. Psal. 103.1, 2, 3, 4, 5, 11, 12, 17. Ephes. 1.3. Rom. 9.15. Chap. 4.16. Ephes. 3.18, 19. Gal. 3.13. Rom. 8.28. 32, 33, 34, 35. From this observe these things:
and when you read these, Consider of the infinite glory of your Saviors person, Chap. 32.8. Chap. 37.16. Chap. 38.36, 37. The third Attribute is the Mercy of God, Psalm 100. Psalm 103.1, 2, 3, 4, 5, 11, 12, 17. Ephesians 1.3. Rom. 9.15. Chap. 4.16. Ephesians 3.18, 19. Gal. 3.13. Rom. 8.28. 32, 33, 34, 35. From this observe these things:
the free grace and mercy of God is the light of his countenance, lifted up upon the person of a Christian, in the person of our Lord Jesus, Psal. 4.6. The free grace and mercy of God, consider of it, as it is in it self, is the Majesty and essentiall glory of the Lord Jesus, the Majesty and essentiall glory of Jesus Christ, is absolutely and essentially God, Rom. 11.32, 33. Joh. 15.13. 1 Joh. 1.3. Rom. 8.16, 17.18.
the free grace and mercy of God is the Light of his countenance, lifted up upon the person of a Christian, in the person of our Lord jesus, Psalm 4.6. The free grace and mercy of God, Consider of it, as it is in it self, is the Majesty and essential glory of the Lord jesus, the Majesty and essential glory of jesus christ, is absolutely and essentially God, Rom. 11.32, 33. John 15.13. 1 John 1.3. Rom. 8.16, 17.18.
Joh. 17.21.22, 23, 24. Mal. 3.2, 3, 4. The fourth Attribute is the Justice or Righteousnesse of God, Psal. 145.17. Isai. 6.3. Psal. 5.4, 5. Job 34.10, 11, 12, 23. Mal. 4.1. Isai. 53.6. Rom. 3.23, 24, 25, 26. Consider of the Righteousnesse of God in two respects, in Christ, and in men, from hence I draw these conclusions;
John 17.21.22, 23, 24. Malachi 3.2, 3, 4. The fourth Attribute is the justice or Righteousness of God, Psalm 145.17. Isaiah 6.3. Psalm 5.4, 5. Job 34.10, 11, 12, 23. Malachi 4.1. Isaiah 53.6. Rom. 3.23, 24, 25, 26. Consider of the Righteousness of God in two respects, in christ, and in men, from hence I draw these conclusions;
first, all that unexpressible wrath and misery which God laid upon Jesus Christ for the sins of the world, was an unspeakable glorious manifestation of Gods Justice and Righteoussnesse.
First, all that unexpressible wrath and misery which God laid upon jesus christ for the Sins of the world, was an unspeakable glorious manifestation of God's justice and Righteoussnesse.
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Secondly, the everlasting death and perpetuall misery of the whole world, is another excellent discovery of Gods Justice and Righteousnesse, Psal. 51.4. the Justice and Righteousnesse of God is the nature and being of him, for God is an Infinite being of divine holinesse, the nature and beeing of God, is absolutely and essentially God, Heb. 12.29. The fifth Attribute is the presence of God, Jer. 23.23, 24. Psal. 139.7, 8, 9. before I speak of the presence of God, here are these questions that will arise;
Secondly, the everlasting death and perpetual misery of the Whole world, is Another excellent discovery of God's justice and Righteousness, Psalm 51.4. the justice and Righteousness of God is the nature and being of him, for God is an Infinite being of divine holiness, the nature and being of God, is absolutely and essentially God, Hebrew 12.29. The fifth Attribute is the presence of God, Jer. 23.23, 24. Psalm 139.7, 8, 9. before I speak of the presence of God, Here Are these questions that will arise;
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First, consider of the presence of God, now to open this I shall take these Scriptures, Joh. 14.25. the second Scripture is this, our Saviour saith, That wheresoever two or three are met together in my name, there will I bee in the middest among them. Jer. 23.23. Am I a God at hand, saith the Lord, and not a God afarre off? Psal. 139.10. Psal. 104. There is the presence of God, and the speciall presence, from these Scriptures I draw thus much;
First, Consider of the presence of God, now to open this I shall take these Scriptures, John 14.25. the second Scripture is this, our Saviour Says, That wheresoever two or three Are met together in my name, there will I be in the midst among them. Jer. 23.23. Am I a God At hand, Says the Lord, and not a God afar off? Psalm 139.10. Psalm 104. There is the presence of God, and the special presence, from these Scriptures I draw thus much;
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first, every creature doth injoy the presence of God, I say injoy, that is, the joy and glory of every creature, is the presence of God with and in that creature, I mean all but them that are in torment;
First, every creature does enjoy the presence of God, I say enjoy, that is, the joy and glory of every creature, is the presence of God with and in that creature, I mean all but them that Are in torment;
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take it thus, whatsoever any creature is, hath, or ever shall have possession of, the cause and continuance of that creature, is the presence of God with that creature, Matth. 6.26. Psal. 104.27.
take it thus, whatsoever any creature is, hath, or ever shall have possession of, the cause and Continuance of that creature, is the presence of God with that creature, Matthew 6.26. Psalm 104.27.
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A Christian doth injoy the presence of Christ, I in them, as Christ injoyes the presence of the Father, Thou in mee, Jesus Christ dwels in a Christian,
A Christian does enjoy the presence of christ, I in them, as christ enjoys the presence of the Father, Thou in me, jesus christ dwells in a Christian,
hell and death it self would not bee, were it not born up, and upheld by this power, Heb. 1.3. my distinction concerning the presence of God with the creature, is cleare and plain, I will a little further illustrate it.
hell and death it self would not be, were it not born up, and upheld by this power, Hebrew 1.3. my distinction Concerning the presence of God with the creature, is clear and plain, I will a little further illustrate it.
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God is present there, but not as a Father, there hee is in the power of his wrath, a Judge, a consuming fire there, think of this all yee that forget and blaspheme God, God is there,
God is present there, but not as a Father, there he is in the power of his wrath, a Judge, a consuming fire there, think of this all ye that forget and Blaspheme God, God is there,
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and the Devill sees him together with the damned, but Gods discovery is in a way of obscurity and darknesse, the same God is in heaven, filling all with joy unspeakeable and full of glory,
and the devil sees him together with the damned, but God's discovery is in a Way of obscurity and darkness, the same God is in heaven, filling all with joy unspeakable and full of glory,
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and the presence of God with all creatures, in reference to the creation, in reference to their damnation, is not the essentiall nature and Divine beeing of God essentially, God is present with those that are in hell, that is, he is present by his Justice,
and the presence of God with all creatures, in Referente to the creation, in Referente to their damnation, is not the essential nature and Divine being of God essentially, God is present with those that Are in hell, that is, he is present by his justice,
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yet consider of that nature in reference to Christ as a person, and that divine nature in that glorious person, is not the nature of God essentially, the person of Christ is not the godhead,
yet Consider of that nature in Referente to christ as a person, and that divine nature in that glorious person, is not the nature of God essentially, the person of christ is not the godhead,
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consider of the presence of God in a respect to it selfe, and it is the nature of God, Gods presence is his being, Gods being is a spirituall Divine substance,
Consider of the presence of God in a respect to it self, and it is the nature of God, God's presence is his being, God's being is a spiritual Divine substance,
and it is not it, the presence of God is one thing, and that that the presence produceth and causeth to be, is another, every torment in hell is in some respects produced by the presence of God,
and it is not it, the presence of God is one thing, and that that the presence Produceth and Causes to be, is Another, every torment in hell is in Some respects produced by the presence of God,
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but a degree thereof, the presence of God is one in all places, not one in all Respects, the same presence that i• life, Heaven and everlasting glory to some, is death torment and everlasting misery to others,
but a degree thereof, the presence of God is one in all places, not one in all Respects, the same presence that i• life, Heaven and everlasting glory to Some, is death torment and everlasting misery to Others,
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I come now to Answer the second question, whither the presence of God is not but where his essence is, I will give a further Answer, having spokenssomthing to it already by speaking of the second thing, which is the Omne-presence of God, Ier. 23.23, 24. Psal. 139.7, 8. God fills all places with his presence and spirit, all places are full of the presence and Spirit of God, the presence of God, is where his Spirit is,
I come now to Answer the second question, whither the presence of God is not but where his essence is, I will give a further Answer, having spokenssomthing to it already by speaking of the second thing, which is the Omne-presence of God, Jeremiah 23.23, 24. Psalm 139.7, 8. God fills all places with his presence and Spirit, all places Are full of the presence and Spirit of God, the presence of God, is where his Spirit is,
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as that now no heart is able to conceive of, yet every particular Saint and Angell, shall receive for themselves a particular Crowne of glory, 1 Cor. 2.9. 2 Tim. 4.8. yet there shall not bee two, but one Infinite essentiall glory, that shall give so many severall crownes of glory, to so many sever all persons as shall be in heaven, Rev. 22.5. Gal. 3.20.
as that now no heart is able to conceive of, yet every particular Saint and Angel, shall receive for themselves a particular Crown of glory, 1 Cor. 2.9. 2 Tim. 4.8. yet there shall not be two, but one Infinite essential glory, that shall give so many several crowns of glory, to so many sever all Persons as shall be in heaven, Rev. 22.5. Gal. 3.20.
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First, God by his Providence doth rule all things in the creation, but then secondly, the Redemption and conversion of a Christian is an act of Gods providence, it is not onely one creature,
First, God by his Providence does Rule all things in the creation, but then secondly, the Redemption and conversion of a Christian is an act of God's providence, it is not only one creature,
but all things doe come to passe by Gods Providence, the eternall power and God head is made manifest, by its Providence, in ruling and ordering all creatures, and all things too.
but all things do come to pass by God's Providence, the Eternal power and God head is made manifest, by its Providence, in ruling and ordering all creatures, and all things too.
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Last of all, the Redemption and conversion of a Christian is such a work, as that all the Attributes of God have a great hand in the accomplishing thereof;
Last of all, the Redemption and conversion of a Christian is such a work, as that all the Attributes of God have a great hand in the accomplishing thereof;
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yet this distinction makes not this Attribute, the Providence of God, to bee two but one, that Providence, which I say is externall, is that that rules those things which are externall and visible;
yet this distinction makes not this Attribute, the Providence of God, to be two but one, that Providence, which I say is external, is that that rules those things which Are external and visible;
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and in this respect, the Providence of God becomes visible by the workings and appearances of it, in those things which are visible, the invisible perfections of God, consider them in reference to the creation, are made visible to the creature, by the creation, Rom. 1.19, 20. the Providence of God, is the element that every creature doth subsist in,
and in this respect, the Providence of God becomes visible by the workings and appearances of it, in those things which Are visible, the invisible perfections of God, Consider them in Referente to the creation, Are made visible to the creature, by the creation, Rom. 1.19, 20. the Providence of God, is the element that every creature does subsist in,
the actings, and internall appearances of Gods Providence in the new creation, makes all things one with it self, I doe not say, that the spirituall divine workings of Gods Providence in this invisible internall world, doth make all things to be one essentiall Attribute with it self,
the actings, and internal appearances of God's Providence in the new creation, makes all things one with it self, I do not say, that the spiritual divine workings of God's Providence in this invisible internal world, does make all things to be one essential Attribute with it self,
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as to be made and called, and so become divine, and God essentially, but every thing is made one with Providence, by the sublime outgoings of Providence, in respect of union,
as to be made and called, and so become divine, and God essentially, but every thing is made one with Providence, by the sublime outgoings of Providence, in respect of Union,
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but in the Abstract, in it selfe, and it is Absolutely and essentially God. The Seventh, Attribute is the Immutability of God, Iames 1.17. Mal. 3.6. Psa. 102.26.27.
but in the Abstract, in it self, and it is Absolutely and essentially God. The Seventh, Attribute is the Immutability of God, James 1.17. Malachi 3.6. Psa. 102.26.27.
That which I have to say is this, God is faithfull, because he is Immutable, God is faithfull because he is God, he cannot but performe what he hath promised, he cannot deny himselfe,
That which I have to say is this, God is faithful, Because he is Immutable, God is faithful Because he is God, he cannot but perform what he hath promised, he cannot deny himself,
nor that word of Truth which is gone out of his mouth, nothing shall be ever able to Alter or change his minde from doing that which he hath ordained from Eternity, Rom. 8. Last 2 Tim. 2.13.
nor that word of Truth which is gone out of his Mouth, nothing shall be ever able to Altar or change his mind from doing that which he hath ordained from Eternity, Rom. 8. Last 2 Tim. 2.13.
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first the truth and faithfulnesse of God is the salvation and glory of this world, the truth of God is his unlimited power, by which men are freed from the bondage of corruption, to serve the true and living God, Joh. 8.32. Luk. 1.74 1 Thess. 1.9.
First the truth and faithfulness of God is the salvation and glory of this world, the truth of God is his unlimited power, by which men Are freed from the bondage of corruption, to serve the true and living God, John 8.32. Luk. 1.74 1 Thess 1.9.
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but this one truth which is God, Thirdly, the life and glory of the Lord Jesus, together with the life and glory of all things both in Heaven and Earth, I meane all things that have the truth of life and glory in them, is, the truth and faithfulnesse of God, this is that that hath exalted both Angels and men, this is that that all the Saints and Angels in Heaven and Earth do depend upon,
but this one truth which is God, Thirdly, the life and glory of the Lord jesus, together with the life and glory of all things both in Heaven and Earth, I mean all things that have the truth of life and glory in them, is, the truth and faithfulness of God, this is that that hath exalted both Angels and men, this is that that all the Saints and Angels in Heaven and Earth do depend upon,
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if it were possible for God to lye or deny himselfe, Heaven it selfe, with all those persons and glories which are there, subsisting in glory thorow the truth and faithfulnesse of God, would then seace to be,
if it were possible for God to lie or deny himself, Heaven it self, with all those Persons and Glories which Are there, subsisting in glory thorough the truth and faithfulness of God, would then seance to be,
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nor Hell neither, for how could these be, when God himselfe should seace to be? last of all the truth and faithfulnesse of God, is the essentiall glory of the Lord Jesus, the essentiall glory of Jesus Christ is Absolutely and essentially God, God is so true and faithfull, that were there ten worlds as, there is not,
nor Hell neither, for how could these be, when God himself should seance to be? last of all the truth and faithfulness of God, is the essential glory of the Lord jesus, the essential glory of jesus christ is Absolutely and essentially God, God is so true and faithful, that were there ten world's as, there is not,
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thus inlightened by the spirit, be ever able to see and to expresse the utmost and highest glory, that is wrapt up in the truth and faithfulnesse of God, I Appeale to all that in the truth doe love,
thus enlightened by the Spirit, be ever able to see and to express the utmost and highest glory, that is wrapped up in the truth and faithfulness of God, I Appeal to all that in the truth do love,
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and in the spirit doe know God, whither the consolations of Gods truth and faithfulnesse are not deare unto them, Job 2.2. chapt. 15.11. The ninth Attribute, and the last that I intend to speake of, is Gods Eternity, 1 Tim. 1.17. Revel. 1.8 Psa. 90.2.
and in the Spirit do know God, whither the consolations of God's truth and faithfulness Are not deer unto them, Job 2.2. Chapter. 15.11. The ninth Attribute, and the last that I intend to speak of, is God's Eternity, 1 Tim. 1.17. Revel. 1.8 Psa. 90.2.
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Who is able to declare the Eternity of God? now if the spirit of any man be Immutable let him come forth and Answer, concerning this Attribute of God, I shall aske these questions,
Who is able to declare the Eternity of God? now if the Spirit of any man be Immutable let him come forth and Answer, Concerning this Attribute of God, I shall ask these questions,
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have the gates of death beene opened to thee, and canst thou command the doores thereof? hast thou perceived the breadth of the earth? declare it if thou hast understanding, where is the way where light dwelleth and as for darknesse where is the place thereof? Knowest thou it because thou wast then borne,
have the gates of death been opened to thee, and Canst thou command the doors thereof? hast thou perceived the breadth of the earth? declare it if thou hast understanding, where is the Way where Light dwells and as for darkness where is the place thereof? Knowest thou it Because thou wast then born,
or hast thou seene the treasures of the haile? by what way is light parted, which scattereth the East winde upon the Earth? hast thou divided a water course for the over-flowings of water:
or hast thou seen the treasures of the hail? by what Way is Light parted, which Scattereth the East wind upon the Earth? hast thou divided a water course for the overflowings of water:
yea to be God himselfe, Answer me, out of whose wombe came the Ice, and the hoary Frost of Heaven, who hath gendered, canst thou binde the sweete influences of Pleiades,
yea to be God himself, Answer me, out of whose womb Come the Ice, and the hoary Frost of Heaven, who hath gendered, Canst thou bind the sweet influences of Pleiades,
Knowest thou the ordinances of Heaven, canst thou set the dominion thereof in the earth? canst thou lift up thy voice to the clouds, that aboundance of waters may cover thee, canst thou send lightenings that they may goe and say unto thee here we are? who hath put Wisdome into the inward parts,
Knowest thou the ordinances of Heaven, Canst thou Set the dominion thereof in the earth? Canst thou lift up thy voice to the Clouds, that abundance of waters may cover thee, Canst thou send lightenings that they may go and say unto thee Here we Are? who hath put Wisdom into the inward parts,
My conclusions are these, God is infinite in Immortallitie, Secondly, it was never, neither can be for ever, fully declared by all creatures in Heaven and Earth, last of all the Immortallity or Eternity of God, is absolutely and essentially God,
My conclusions Are these, God is infinite in Immortality, Secondly, it was never, neither can be for ever, Fully declared by all creatures in Heaven and Earth, last of all the Immortality or Eternity of God, is absolutely and essentially God,
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and this our Saviour and Saint Paul tells us, Joh. 10.1. chap. 8.44. Rom. 3.9. chap. 7.18. Eph. 2.2, 3, 4, 12 Psa. 39.4.5.6. the 103.14.15. and 19.47.48. Job 10.9.10.11. Chap. 14.1, 2, 10. Law. 3.22, 39. observe these conclusions:
and this our Saviour and Saint Paul tells us, John 10.1. chap. 8.44. Rom. 3.9. chap. 7.18. Ephesians 2.2, 3, 4, 12 Psa. 39.4.5.6. the 103.14.15. and 19.47.48. Job 10.9.10.11. Chap. 14.1, 2, 10. Law. 3.22, 39. observe these conclusions:
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that all the Attributes and internall perfections, which are proper to the great Majesty of God are depainted and described in the mortall flesh of man, the mortall flesh of man is not eternall, immutable,
that all the Attributes and internal perfections, which Are proper to the great Majesty of God Are depainted and described in the Mortal Flesh of man, the Mortal Flesh of man is not Eternal, immutable,
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and infinitely powerfull, as God in his Attributes is, and now I have done with the first part of this Ravishing Book or Prodigie. I now come to the last part, which is, that man may be known to be as perfect as God, yet to be God himselfe.
and infinitely powerful, as God in his Attributes is, and now I have done with the First part of this Ravishing Book or Prodigy. I now come to the last part, which is, that man may be known to be as perfect as God, yet to be God himself.
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Secondly, man is not God himself, Jesus Christ is perfect God and perfect man; now his perfect manhood, is not his godhead, it is not as perfect as God,
Secondly, man is not God himself, jesus christ is perfect God and perfect man; now his perfect manhood, is not his godhead, it is not as perfect as God,
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yet the Ocean of Faith, drownes, and annihilates, that is, makes void or of no effect, the same, that is, that all the apprehentions of an outward created forme or Organ, crucified at Hierusalem, it is but a thing injected, it is but an Idea,
yet the Ocean of Faith, drowns, and annihilates, that is, makes void or of no Effect, the same, that is, that all the apprehensions of an outward created Form or Organ, Crucified At Jerusalem, it is but a thing injected, it is but an Idea,
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and cause such an Idea, but the Ocean of faith drownes, annihilates, makes void and of no effect, that Idea or imagination of Christ crucified at Hierusalem. Now if this were true,
and cause such an Idea, but the Ocean of faith drowns, annihilates, makes void and of no Effect, that Idea or imagination of christ Crucified At Jerusalem. Now if this were true,
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then what truth can there be in the Scriptures which doth declare Christ crucified no other wayes then at Hierusalem? Saint Paul saith, I am crucified with Christ, but hee doth not say, that Christ is not crucified no other wayes then in mee, this hath no sense in it, I dye with Christ by the power of his death, working in mee causing me to dye to sin,
then what truth can there be in the Scriptures which does declare christ Crucified no other ways then At Jerusalem? Saint Paul Says, I am Crucified with christ, but he does not say, that christ is not Crucified no other ways then in me, this hath no sense in it, I die with christ by the power of his death, working in me causing me to die to since,
but how can it bee true that Christ dies in mee? what doe men understand Christ to bee, that they talk thus of his being crucified in man? what is the Spirit of God subject to death as it dwels in a Christian? can any thing Anathamize the glorious Image of God there? or is Christ the outward forme of man? or is Christ the outward forme and inward corruption too? and so both must dye and bee crucified,
but how can it be true that christ die in me? what do men understand christ to be, that they talk thus of his being Crucified in man? what is the Spirit of God Subject to death as it dwells in a Christian? can any thing Anathamize the glorious Image of God there? or is christ the outward Form of man? or is christ the outward Form and inward corruption too? and so both must die and be Crucified,
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marke and observe what is delivered, and in that which it is, comprehendeth and containeth all things, the life of the least creature, of a worm as well as a Christian, is such a life or beeing, that it comprehendeth and containeth all things.
mark and observe what is Delivered, and in that which it is, comprehendeth and Containeth all things, the life of the least creature, of a worm as well as a Christian, is such a life or being, that it comprehendeth and Containeth all things.
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and this opening of himselfe is the distinction of persons, but in the Deified man, there is something belonging unto God, which onely is proper and appertaineth to him,
and this opening of himself is the distinction of Persons, but in the Deified man, there is something belonging unto God, which only is proper and appertaineth to him,
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but if God would have himselfe exercised and brought into action, which cannot be done without the creatures, it is then necessary that it should be so done, what then,
but if God would have himself exercised and brought into actium, which cannot be done without the creatures, it is then necessary that it should be so done, what then,
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and he should returne to life againe, he would forgive and heartily love him, respect and wish him well and desire all good to be fall him, this he proves by Christ who said to Judas, friend;
and he should return to life again, he would forgive and heartily love him, respect and wish him well and desire all good to be fallen him, this he Proves by christ who said to Judas, friend;
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and yet he saith that God is troubled for the sinne of man, this is not in God himselfe but where God is man, that sinne is a great torment and griefe to God in such a measure, that hee would willingly indure corporall Death,
and yet he Says that God is troubled for the sin of man, this is not in God himself but where God is man, that sin is a great torment and grief to God in such a measure, that he would willingly endure corporal Death,
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God is a Spirit, God is one Spirit, one in the Spirit and this one Spirit is God, consider of God in Reference to his Eternity, Immutability, Immortality, All-sufficiency, Blessednesse,
God is a Spirit, God is one Spirit, one in the Spirit and this one Spirit is God, Consider of God in Referente to his Eternity, Immutability, Immortality, All-sufficiency, Blessedness,
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Gods Attributes, as his Power, Immutability, Presence, Mercy, Love, Truth, Light, Wisdome, Providence, Righteousnesse, or whatsoever belongs to God onely, all is Comprehended in the former,
God's Attributes, as his Power, Immutability, Presence, Mercy, Love, Truth, Light, Wisdom, Providence, Righteousness, or whatsoever belongs to God only, all is Comprehended in the former,
and Attributes, in his person and in his Workes, in Reference to himselfe is one and the same, God is Eternall, Joh. 8.58. 1 Tim. 1.17. Psal. 90.2. I shall now give you a discription of perfection, as it is in it selfe, Gods perfection is his Eternity, he is Immortall without beginning and without end, who is the beginning and the end, there is nothing but had a beginning but God, nothing is so Eternall as God, Angels are Eternall, the spirits and bodies of men Eternall, Jud. 2 Pet. 2.4. Job 4.18. Matt. 24, 31. 1 Cor. 15.52.
and Attributes, in his person and in his Works, in Referente to himself is one and the same, God is Eternal, John 8.58. 1 Tim. 1.17. Psalm 90.2. I shall now give you a description of perfection, as it is in it self, God's perfection is his Eternity, he is Immortal without beginning and without end, who is the beginning and the end, there is nothing but had a beginning but God, nothing is so Eternal as God, Angels Are Eternal, the spirits and bodies of men Eternal, Jud. 2 Pet. 2.4. Job 4.18. Matt. 24, 31. 1 Cor. 15.52.
But they had a beginning, Gen. 1. the Administration of the old Covenant is said to be Eternall, Gen. 17. That is, it should be untill it was abolished, Heb. 8.6.7. 2 Cor. 3.11. God is unchangeable, Mal. 3.6. James 1.17. Psal. 102.26.27. Titus 1.2.
But they had a beginning, Gen. 1. the Administration of the old Covenant is said to be Eternal, Gen. 17. That is, it should be until it was abolished, Hebrew 8.6.7. 2 Cor. 3.11. God is unchangeable, Malachi 3.6. James 1.17. Psalm 102.26.27. Titus 1.2.
yet hee himselfe is unmoveable and unchangeable, without any shadow of turning, it is said in many Scriptures, That if the people will repent, God will repent him of the evil that he thought to do unto them:
yet he himself is Unmovable and unchangeable, without any shadow of turning, it is said in many Scriptures, That if the people will Repent, God will Repent him of the evil that he Thought to do unto them:
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Answer, God spake to them after the manner of men, and his businesse with them in this dark obscure appearance, under the Law, was not very high and glorious,
Answer, God spoke to them After the manner of men, and his business with them in this dark Obscure appearance, under the Law, was not very high and glorious,
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and in this respect, the case was such betwixt him and man, as that hee was altogether upon such termes with them under the old Covenant of works, that whatsoever they got they should have,
and in this respect, the case was such betwixt him and man, as that he was altogether upon such terms with them under the old Covenant of works, that whatsoever they god they should have,
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now these were the thoughts of God to that people, under that Covenant, and in that appearance, all must bee considered, that if they would work and obey, they should eate the good of the Land, Esa. 1. if they would not, hee would destroy them;
now these were the thoughts of God to that people, under that Covenant, and in that appearance, all must be considered, that if they would work and obey, they should eat the good of the Land, Isaiah 1. if they would not, he would destroy them;
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but they lost it, and God was not bound to restore it againe, neither was he bound to take away that Law of Commandements, which before hee gave unto them,
but they lost it, and God was not bound to restore it again, neither was he bound to take away that Law of commandments, which before he gave unto them,
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What would man have been after his fall, if God had in all respects left him to himself? if hee had left him Lawlesse, hee would have been like a wilde beast, making further havock of himselfe and all things;
What would man have been After his fallen, if God had in all respects left him to himself? if he had left him Lawless, he would have been like a wild beast, making further havoc of himself and all things;
Adam thought to hide himself from God, now if God did any thing for him, it was out of love, meerly for his names sake, man could not challenge any thing at the hands of God,
Adam Thought to hide himself from God, now if God did any thing for him, it was out of love, merely for his names sake, man could not challenge any thing At the hands of God,
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if my matter did tend towards it, I should bee more at large concerning it, O Antichrist, what haste thou to say against God? my bunnesse is with thee will the Almighty delude and harden thee,
if my matter did tend towards it, I should be more At large Concerning it, Oh Antichrist, what haste thou to say against God? my bunnesse is with thee will the Almighty delude and harden thee,
and then will hee condemne thee for thy being so? Is this the highest objection that thou canst raise against the truth and people of God, God must needs bee just and righteous in thy way,
and then will he condemn thee for thy being so? Is this the highest objection that thou Canst raise against the truth and people of God, God must needs be just and righteous in thy Way,
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I shall Answer to, and discover most of thy conclusions in thy description of God, thou dost let thy tongue and heart run forth to any thing, I have and shall speak to all that which thy heart hath imagined,
I shall Answer to, and discover most of thy conclusions in thy description of God, thou dost let thy tongue and heart run forth to any thing, I have and shall speak to all that which thy heart hath imagined,
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and thy tongue expressed, that is worth the speaking to, I have already and shall to the end of my book, principally, direct all my discourse concerning God,
and thy tongue expressed, that is worth the speaking to, I have already and shall to the end of my book, principally, Direct all my discourse Concerning God,
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First, of all, all things whatsoever, is not God in his essence, of all creatures, none are so glorious as Saints and Angels, which are elected, and that for these reasons.
First, of all, all things whatsoever, is not God in his essence, of all creatures, none Are so glorious as Saints and Angels, which Are elected, and that for these Reasons.
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therefore not God, that is, not God in his essence, but God in his appearance, God in electing a Saint and converting him, is not in one and the same appearance in reference to the creature, in electing there is but one infinite appearance of God, to himself,
Therefore not God, that is, not God in his essence, but God in his appearance, God in electing a Saint and converting him, is not in one and the same appearance in Referente to the creature, in electing there is but one infinite appearance of God, to himself,
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so he is now, hee is not lesse then hee was, neither is hee more, all the glory that hee hath given to all creatures, is no decreasing of his glory, God is all things, misapprehend mee not I pray you, that is, hee is all the divine sweetnesse, that is in all creatures;
so he is now, he is not less then he was, neither is he more, all the glory that he hath given to all creatures, is no decreasing of his glory, God is all things, misapprehend me not I pray you, that is, he is all the divine sweetness, that is in all creatures;
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so then every appearance, discovery, manifestation or work of God, is God, the way that I shall take to make good this according to the Word is this, every appearance or work of God, is God in that appearance, the devill is a creature,
so then every appearance, discovery, manifestation or work of God, is God, the Way that I shall take to make good this according to the Word is this, every appearance or work of God, is God in that appearance, the Devil is a creature,
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yet God cannot justly according to truth, be made to be the authour of sin, 1 Cor. 14.33. neither doth hee work, it into the devill, or into the hearts of men, it is horrible blasphemy to speak it, the devill is the first founder and father thereof, Joh. 8.44. 1 Joh. 3.8. Chap. 4.3.
yet God cannot justly according to truth, be made to be the author of since, 1 Cor. 14.33. neither does he work, it into the Devil, or into the hearts of men, it is horrible blasphemy to speak it, the Devil is the First founder and father thereof, John 8.44. 1 John 3.8. Chap. 4.3.
The fall of men and Angels was ordained from Eternity, and if they had not been ordained for destruction, they should never have been destroyed, Prov. 16. God hath created all things for himself,
The fallen of men and Angels was ordained from Eternity, and if they had not been ordained for destruction, they should never have been destroyed, Curae 16. God hath created all things for himself,
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and to make his mercy known on them which hee hath prepared unto glory, Rom. 9. All things shall bee according to the will of God, for nothing can ever bee, that is quite contrary to his will;
and to make his mercy known on them which he hath prepared unto glory, Rom. 9. All things shall be according to the will of God, for nothing can ever be, that is quite contrary to his will;
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Every appearance of God is God, not God in his essence, but God in his appearance, all the beames of the Sunne is the Sunne, no man can say it is any thing else,
Every appearance of God is God, not God in his essence, but God in his appearance, all the beams of the Sun is the Sun, no man can say it is any thing Else,
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but it is not the same in its appearance, the Sunne at one and the same time may be in its beames waterish in some places, in other places it may be glorious, God is the same God in all Creatures, that he is in himselfe, that God that is in the Creature, is the same who is one light and glory,
but it is not the same in its appearance, the Sun At one and the same time may be in its beams waterish in Some places, in other places it may be glorious, God is the same God in all Creatures, that he is in himself, that God that is in the Creature, is the same who is one Light and glory,
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God is the same in all Creatures, that he is in himselfe for substance in many respects, not in degree, I doe not meane that the substance which every Creature is made of, is the nature or essence of God,
God is the same in all Creatures, that he is in himself for substance in many respects, not in degree, I do not mean that the substance which every Creature is made of, is the nature or essence of God,
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as some affirme, or so invisible as not to be known or manifested, first of all, No man hath seen God at any time, Joh. 1. Whom never man saw nor can see, 1 Tim. 6.16.
as Some affirm, or so invisible as not to be known or manifested, First of all, No man hath seen God At any time, John 1. Whom never man saw nor can see, 1 Tim. 6.16.
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Yea, but Jesus Christ hath revealed him, Joh. 1.18. 1 Joh. 1.1, 2. That that wee have seen declare wee unto you, Joh. 14. Philip, Hee that hath seen mee hath seen the Father,
Yea, but jesus christ hath revealed him, John 1.18. 1 John 1.1, 2. That that we have seen declare we unto you, John 14. Philip, He that hath seen me hath seen the Father,
and wee saw the glory thereof, Joh. 1.14. Thou shalt call his name Immanuel, which by interpretation is God with us, Matth. 1.23. Esa. 7.14. Againe, secondly, God is such a good as that it is impossible that hee should bee made better;
and we saw the glory thereof, John 1.14. Thou shalt call his name Immanuel, which by Interpretation is God with us, Matthew 1.23. Isaiah 7.14. Again, secondly, God is such a good as that it is impossible that he should be made better;
Thirdly, God is all, but God is not the universall frame and inclination of every creature, God is all the divine sweetnesse that is in them, God is all things and in all things,
Thirdly, God is all, but God is not the universal frame and inclination of every creature, God is all the divine sweetness that is in them, God is all things and in all things,
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as hee doth now, yet hee sees nor knows no more now, then hee saw and knew from Eternity, the understanding of God is infinite, Job 14.12, 13. Esa. 40.13, 14. Rom. 11.34, 35. Thou art the same, and thy yeers shall not faile, Heb. 1.13.
as he does now, yet he sees nor knows no more now, then he saw and knew from Eternity, the understanding of God is infinite, Job 14.12, 13. Isaiah 40.13, 14. Rom. 11.34, 35. Thou art the same, and thy Years shall not fail, Hebrew 1.13.
God in all his works and Counsels, is the beginning and the end, Rev. 1.8. Chap. 22.13. Esa. 41.4. Chap. 44.6. if God should act according to men, judge what will follow, let us a little weigh and consider the businesse.
God in all his works and Counsels, is the beginning and the end, Rev. 1.8. Chap. 22.13. Isaiah 41.4. Chap. 44.6. if God should act according to men, judge what will follow, let us a little weigh and Consider the business.
but this hee cannot doe for want of power, we must not think, that because all things are at once one act of God from Eternity, that therefore God ever did,
but this he cannot do for want of power, we must not think, that Because all things Are At once one act of God from Eternity, that Therefore God ever did,
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or can doe any thing confusedly, but by such infinite wisdome that is above the knowledge and apprehension of all things both in heaven and Earth, in respect of God nothing had a beginning;
or can do any thing confusedly, but by such infinite Wisdom that is above the knowledge and apprehension of all things both in heaven and Earth, in respect of God nothing had a beginning;
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when an Artist would make a curious work that was never made, before hee can work it with his hands to make it visible and fit for use, hee must first contrive it in his minde, it must be made there,
when an Artist would make a curious work that was never made, before he can work it with his hands to make it visible and fit for use, he must First contrive it in his mind, it must be made there,
or to any creature whatsoever, and then, according to that eternall principle of infinite and divine wisdome within him, hee orders and doth all things.
or to any creature whatsoever, and then, according to that Eternal principle of infinite and divine Wisdom within him, he order and does all things.
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for in the beginning of the creation, a worke, that neither men nor Angels had a hand in, nothing came into the minde of God, that was not there from Eternity, either in the beginning, in the Progresse, or end thereof. The second difference is this;
for in the beginning of the creation, a work, that neither men nor Angels had a hand in, nothing Come into the mind of God, that was not there from Eternity, either in the beginning, in the Progress, or end thereof. The second difference is this;
Job 12. God hath not an infinite Will to doe any thing, but so as hee hath also an infinite understanding to know why hee wills the being or good of any thing,
Job 12. God hath not an infinite Will to do any thing, but so as he hath also an infinite understanding to know why he wills the being or good of any thing,
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unlesse it bee an Atheist, and these that say that hee is namelesse, do call him by many names, the true Light, the true Love, the true Good, the true Life,
unless it be an Atheist, and these that say that he is nameless, do call him by many names, the true Light, the true Love, the true Good, the true Life,
it is by the light and glory of the Spirit of God within me, that it comes to passe that I know any thing of God in those creatures that are without mee,
it is by the Light and glory of the Spirit of God within me, that it comes to pass that I know any thing of God in those creatures that Are without me,
Thirdly, This world in its brightest appearance, cannot discover that deceitefull Antichrist that is within us and without us too, no, it is the Blessed Spirit of our Lord and Saviour, that doth discover all such secret mysteries of Divine glory unto our spirits, the whole world in the time of its continuance before Christ, did never discover God in such a manner and measure as Christ did,
Thirdly, This world in its Brightest appearance, cannot discover that deceitful Antichrist that is within us and without us too, no, it is the Blessed Spirit of our Lord and Saviour, that does discover all such secret Mysteres of Divine glory unto our spirits, the Whole world in the time of its Continuance before christ, did never discover God in such a manner and measure as christ did,
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Now I desire with Reverence and submission, for the confounding of Antichrist in many of his conclusions, who would if it were possible plucke God out of his Throne of Majesty and glory,
Now I desire with reverence and submission, for the confounding of Antichrist in many of his conclusions, who would if it were possible pluck God out of his Throne of Majesty and glory,
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Secondly, the order of the blessed Trinity is Infinite, and cannot be apprehended, nor comprehended by all creatures in Heaven and Earth, art thou able to discerne the Infinite wisdome of the Trinity in the Divine order thereof, art thou able to expresse the mystery of that Essentiall glory, that all Saints and Angels in Heaven and Earth have ever bin inquiring into? but can never finde out, the depth of that unexpressible wisedome;
Secondly, the order of the blessed Trinity is Infinite, and cannot be apprehended, nor comprehended by all creatures in Heaven and Earth, art thou able to discern the Infinite Wisdom of the Trinity in the Divine order thereof, art thou able to express the mystery of that Essential glory, that all Saints and Angels in Heaven and Earth have ever been inquiring into? but can never find out, the depth of that unexpressible Wisdom;
Thirdly, The order of the glorious Trinity is the Trinity, the Father, who is first, the Sonne second, the Holy Spirit the third, we cannot consider of the order of the Trinity without the distinction of persons,
Thirdly, The order of the glorious Trinity is the Trinity, the Father, who is First, the Son second, the Holy Spirit the third, we cannot Consider of the order of the Trinity without the distinction of Persons,
and we cannot consider of the order and distinction of Persons in the Trinity, without the union, both of Persons and natures, the distinction is, God distinguished into three persons.
and we cannot Consider of the order and distinction of Persons in the Trinity, without the Union, both of Persons and nature's, the distinction is, God distinguished into three Persons.
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Fifthly, God is above all created order, either of Angels or men, for the order of the God-head, in some Respects is the God-head, the Father he is first,
Fifthly, God is above all created order, either of Angels or men, for the order of the Godhead, in Some Respects is the Godhead, the Father he is First,
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Sixthly, God is a being of Divine order in all his workes, Adam was first formed then Eve, God divided the time wherein he did all things, into six dayes, Gen. 1. and he did that by a divine order, looke upon the whole Creation,
Sixthly, God is a being of Divine order in all his works, Adam was First formed then Eve, God divided the time wherein he did all things, into six days, Gen. 1. and he did that by a divine order, look upon the Whole Creation,
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if you consider of the consent that there is amongst the Creatures, notwithstanding all those differences and contrarieties that are in opposition to one another, looke upon the universall composuall of all Creatures,
if you Consider of the consent that there is among the Creatures, notwithstanding all those differences and contrarieties that Are in opposition to one Another, look upon the universal composuall of all Creatures,
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for a man to see a mighty Army, in a difficult place, against a cunning Enemy, set in order, what sweet union can they then have in all their Battailes so long as they keep order? What a blessed thing it is to see a Kingdome in good Order, wee all pray for such a day, that so many pretious lives might not bee lost as are, what a glorious thing it is to see a Parliament in order, doe wee not at this present see and injoy the benefit of it,
for a man to see a mighty Army, in a difficult place, against a cunning Enemy, Set in order, what sweet Union can they then have in all their Battles so long as they keep order? What a blessed thing it is to see a Kingdom in good Order, we all pray for such a day, that so many precious lives might not be lost as Are, what a glorious thing it is to see a Parliament in order, do we not At this present see and enjoy the benefit of it,
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so consider of it, in the things of God, is it not an excellent thing to see a man walk orderly? is it not an Angelicall heavenly thing, to see a Church gathered and governed by a positive Gospell Order, to see every Ordinance instituted in a spirituall Order, what a profitable thing it is to heare a particular Christ and him crucified, preached in order;
so Consider of it, in the things of God, is it not an excellent thing to see a man walk orderly? is it not an Angelical heavenly thing, to see a Church gathered and governed by a positive Gospel Order, to see every Ordinance instituted in a spiritual Order, what a profitable thing it is to hear a particular christ and him Crucified, preached in order;
I shall open what I have said by speaking a word concerning a Christians union with Christ, Christ and a Christian are both one in their originall, in nature, in the spirit and glory of God, the Father.
I shall open what I have said by speaking a word Concerning a Christians Union with christ, christ and a Christian Are both one in their original, in nature, in the Spirit and glory of God, the Father.
so there is in a Christian, the difference is this. First, Christ in his person, is the first begotten and first born of God. Rom. 8.39. Col. 1.17. the person of a Christian is the next begotten of God, in the Lord Jesus.
so there is in a Christian, the difference is this. First, christ in his person, is the First begotten and First born of God. Rom. 8.39. Col. 1.17. the person of a Christian is the next begotten of God, in the Lord jesus.
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Secondly, the person of Christ is the Word of God, 1 Ioh. 1. and was ever with the Father, Prov. 8. the person of a Christian was eternally with God in his eternall Decree,
Secondly, the person of christ is the Word of God, 1 John 1. and was ever with the Father, Curae 8. the person of a Christian was eternally with God in his Eternal decree,
Thirdly, The person of Christ is that by which God made the worlds, and by which hee doth uphold and beare up all things, Heb. 1.3. but the person of a Christian is not.
Thirdly, The person of christ is that by which God made the world's, and by which he does uphold and bear up all things, Hebrew 1.3. but the person of a Christian is not.
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Fifthly, A Christians union may bee increased, and that may bee discovered concerning it, that hee never knew before, Ioh. 20.9 but the union of Christ cannot.
Fifthly, A Christians Union may be increased, and that may be discovered Concerning it, that he never knew before, John 20.9 but the Union of christ cannot.
so a Christian is a King too, but not as Christ is, hee is a made King by Christ, Revel. 5. hee is a King in the kingdom of Christ, Rev. 3. hee is a King towards God,
so a Christian is a King too, but not as christ is, he is a made King by christ, Revel. 5. he is a King in the Kingdom of christ, Rev. 3. he is a King towards God,
Secondly, Christ is a Priest, so is a Christian too, but Christ is a Priest for ever after the Order of Melchisedec, Heb. 5. A Priest to offer up himself a sacrifice for sin, to make reconciliation, to purchase liberty,
Secondly, christ is a Priest, so is a Christian too, but christ is a Priest for ever After the Order of Melchizedek, Hebrew 5. A Priest to offer up himself a sacrifice for since, to make reconciliation, to purchase liberty,
Thirdly, Christ in his Propheticall Office, hee is the onely true Minister of the Gospel, hee did bring glad tydings to the world, a Prophet to teach and informe his Church by the Spirit, Ioh. 15. So a Christian is a Prophet too,
Thirdly, christ in his Prophetical Office, he is the only true Minister of the Gospel, he did bring glad tidings to the world, a Prophet to teach and inform his Church by the Spirit, John 15. So a Christian is a Prophet too,
but how? Follow mee as I follow Christ, 1 Cor. 11.11. To teach the Truth as it is in Iesus, for so hee hath been taught of the Lord Jesus, 1 Pet. 4.10. 1 Cor. 14.3.33. Hee knows nothing of himself, but what Christ reveales unto him, Ioh. 15.5. 1 Cor. 4.7. The third difference in a Christians union, is this:
but how? Follow me as I follow christ, 1 Cor. 11.11. To teach the Truth as it is in Iesus, for so he hath been taught of the Lord jesus, 1 Pet. 4.10. 1 Cor. 14.3.33. He knows nothing of himself, but what christ reveals unto him, John 15.5. 1 Cor. 4.7. The third difference in a Christians Union, is this:
Christ in his essence is not onely the Word, but also the minde and spirit too, Ioh. 14. Philip, hee that hath seen mee, hath seen the Father, Rom. 10, Hee is God ever all, blessed for ever, 1 Ioh. 5. last. This is that very God, and that eternall life;
christ in his essence is not only the Word, but also the mind and Spirit too, John 14. Philip, he that hath seen me, hath seen the Father, Rom. 10, He is God ever all, blessed for ever, 1 John 5. last. This is that very God, and that Eternal life;
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Now you see the onenesse that is between Christ and a Christian, and you see the difference too, the glory of a Christian is so great, that none are able to expresse, to apprehend or comprehend, Ephes. 3.18, 19. That that eye hath not seen,
Now you see the oneness that is between christ and a Christian, and you see the difference too, the glory of a Christian is so great, that none Are able to express, to apprehend or comprehend, Ephesians 3.18, 19. That that eye hath not seen,
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and man to God, this is not God the Father, he sends his Son into the world, Jo. 3.16. nor the Spirit, for he reveals Christ, Jo. 14.17. this is an undeniable truth, the Scriptures doth plainly declare it, Jo. 1.14. Matt. 1.16. 2 Pet. 1.17. the Spirit is called another Comforter. Jo. 14.26. Chap. 15.26. this is in reference to their Persons, they are one in Essence, Jo. 4.24. and in their Persons they work one and the same way, to one and the same end, Jo. 14.18. Joel 2.28. Esa 24.3. some Scriptures concerne Christ as man, soule and body, Jo. 5.30.31.32. Matt. 26.38.39. the 20.28. Phil. 2.7, 8.9. Heb. 5.7.8. Againe, some are to be understood of Christ God and man, the second Person in the Trinity, Heb. 5.9. Jo. 6.62.63. the 2.19. Luke 21.33. Jo. 3.13.14.15. the 1.14. Isa. 41.2. Againe, some Scriptures speakes of Christ in his God-head or Essence. Jo. 10.30. verse 18. Chap. 16.14. the 14.15. 1 Jo. 5.20. Rom. 10.9. so we must understand of many that speake of God as a Person. 1 Jo. 5.8. Matt. 3.17. Heb. 1.8. Psal. 45.7. Psal. 12.28. 2 Pet. 1.17. some of his Essence or God-head, Act. 17.28.29. Rom. 11. Last, so Esa. 40.25.26.28. 1 Tim. 6.16. Iohn 1.18. Iob 36.26. so also of the Spirit, as a Person. Io. 14.17. Matt. 3.17. some speake of his Essence, Io. 4.24. Act. 5.4. Iob 26.12.13.
and man to God, this is not God the Father, he sends his Son into the world, John 3.16. nor the Spirit, for he reveals christ, John 14.17. this is an undeniable truth, the Scriptures does plainly declare it, John 1.14. Matt. 1.16. 2 Pet. 1.17. the Spirit is called Another Comforter. John 14.26. Chap. 15.26. this is in Referente to their Persons, they Are one in Essence, John 4.24. and in their Persons they work one and the same Way, to one and the same end, John 14.18. Joel 2.28. Isaiah 24.3. Some Scriptures concern christ as man, soul and body, John 5.30.31.32. Matt. 26.38.39. the 20.28. Philip 2.7, 8.9. Hebrew 5.7.8. Again, Some Are to be understood of christ God and man, the second Person in the Trinity, Hebrew 5.9. John 6.62.63. the 2.19. Lycia 21.33. John 3.13.14.15. the 1.14. Isaiah 41.2. Again, Some Scriptures speaks of christ in his Godhead or Essence. John 10.30. verse 18. Chap. 16.14. the 14.15. 1 John 5.20. Rom. 10.9. so we must understand of many that speak of God as a Person. 1 John 5.8. Matt. 3.17. Hebrew 1.8. Psalm 45.7. Psalm 12.28. 2 Pet. 1.17. Some of his Essence or Godhead, Act. 17.28.29. Rom. 11. Last, so Isaiah 40.25.26.28. 1 Tim. 6.16. John 1.18. Job 36.26. so also of the Spirit, as a Person. Io. 14.17. Matt. 3.17. Some speak of his Essence, Io. 4.24. Act. 5.4. Job 26.12.13.
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OF all the wayes, and workes of God in this world, the Devill is the greatest and the Chiefest, Iob. 40.19. and 41.34. there in no created being in this world, that is so great in power as the Devill is, Ephe. 2.2. he is called the Prince that ruleth in the Ayre, and hee is thus called for two Reasons.
OF all the ways, and works of God in this world, the devil is the greatest and the Chiefest, Job 40.19. and 41.34. there in no created being in this world, that is so great in power as the devil is, Ephes 2.2. he is called the Prince that Ruleth in the Air, and he is thus called for two Reasons.
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and the kingdome of darknesse, Secondly, this world by reason of sinne, lyes under a thick cloud of darkenesse, the Devill by his workes is this covering and cloud, that over-shaddows the face of the whole Earth. 1 Ioh. 5.19.
and the Kingdom of darkness, Secondly, this world by reason of sin, lies under a thick cloud of darkness, the devil by his works is this covering and cloud, that over-shaddows the face of the Whole Earth. 1 John 5.19.
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the Universall frame of this present evill world is nothing else but a frame of wickednesse, the Devill is called the god of this world, in reference to its defilement and pollution by the sinne of Adam. Thirdly, the Devill is the great Ruler and manager of all things that are in his kingdome and dominion he is the Ruler of all things,
the Universal frame of this present evil world is nothing Else but a frame of wickedness, the devil is called the god of this world, in Referente to its defilement and pollution by the sin of Adam. Thirdly, the devil is the great Ruler and manager of all things that Are in his Kingdom and dominion he is the Ruler of all things,
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and of all spirits too, who have brought themselves under his power, by iniquitie, hee is for the greatnesse of his power compared to Leviathan, Iob 49.23.
and of all spirits too, who have brought themselves under his power, by iniquity, he is for the greatness of his power compared to Leviathan, Job 49.23.
Behold hee drinketh up a River and hasteth not, he is confident that he can draw up Jordan into his mouth, we know that Nations and Kingdomes are compared to waters Revel. 17.15.
Behold he Drinketh up a River and hastes not, he is confident that he can draw up Jordan into his Mouth, we know that nations and Kingdoms Are compared to waters Revel. 17.15.
so the Devill by his power doth comprehend all the Nations and Kingdoms that are in this world, consider of Leviathan in these three respects, his greatnesse in being, he is above all Creatures, his power in action,
so the devil by his power does comprehend all the nations and Kingdoms that Are in this world, Consider of Leviathan in these three respects, his greatness in being, he is above all Creatures, his power in actium,
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So consider of the Devill also, his greatnesse in being, by which he can be present in all places in this world, his power in action there is no Creature can out-goe him in wickednesse,
So Consider of the devil also, his greatness in being, by which he can be present in all places in this world, his power in actium there is no Creature can outgo him in wickedness,
and there are many things ascribed to him that cannot be ascribed to any other Creature either in Heaven or Earth, he is called Legion, that is, many, hee is called God,
and there Are many things ascribed to him that cannot be ascribed to any other Creature either in Heaven or Earth, he is called Legion, that is, many, he is called God,
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and Father, the Father of sinne, the Father of sinners, Ioh. 8.38.44. Yee are of your father the Devill, saith our Saviour to the Pharisees, Ye doe that that you have seene with your father, 1 Ioh. 3.8. Saint Iohn saith, that he that committeth sinne is of the Devill.
and Father, the Father of sin, the Father of Sinners, John 8.38.44. Ye Are of your father the devil, Says our Saviour to the Pharisees, You do that that you have seen with your father, 1 John 3.8. Saint John Says, that he that Committeth sin is of the devil.
now these are the things that the eye of the Devill doth behold and comprehend, Matt. 4.8. The Devill at once did show our Saviour all the Kingdomes and Glories of this world, there be two principall thrones which the Devill Rules in;
now these Are the things that the eye of the devil does behold and comprehend, Matt. 4.8. The devil At once did show our Saviour all the Kingdoms and Glories of this world, there be two principal thrones which the devil Rules in;
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and the salvation of a Christian, Ephes. 6.12. For we wrestle not against flesh and blood, but against Principalities, against Powers, and against the Worldly Governours, the Princes of the darknesse of this world, against Spirituall wickednesses which are in high places:
and the salvation of a Christian, Ephesians 6.12. For we wrestle not against Flesh and blood, but against Principalities, against Powers, and against the Worldly Governors, the Princes of the darkness of this world, against Spiritual Wickednesses which Are in high places:
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The Devill is one of these Principalities and Spirituall wickednesses that the Saints did, and doe wrestle against, wee know that there is no such wrestling or striving betweene two parties that are agreed, the Devill he wrestles and strives with a Christian, and thinks to conquour;
The devil is one of these Principalities and Spiritual Wickednesses that the Saints did, and do wrestle against, we know that there is no such wrestling or striving between two parties that Are agreed, the devil he wrestles and strives with a Christian, and thinks to conquour;
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and Spirituall wickednesses that a Christian is to strive against, here is a distinction, because there is a difference, were there no difference, there would be none,
and Spiritual Wickednesses that a Christian is to strive against, Here is a distinction, Because there is a difference, were there no difference, there would be none,
but, no such distinction, flesh and blood are the powers of this world, the powers of this world in this respect are subject and subordinate to those Powers and Principalities;
but, no such distinction, Flesh and blood Are the Powers of this world, the Powers of this world in this respect Are Subject and subordinate to those Powers and Principalities;
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or thus, the power of flesh and blood is not the greatest opposition, that lyes in a Christians way towards Heaven, I thinke the power of the Devill amongst the Familists is a higher Principalitie and a greater spirituall wickednesse, that all Christians are to strive against,
or thus, the power of Flesh and blood is not the greatest opposition, that lies in a Christians Way towards Heaven, I think the power of the devil among the Familists is a higher Principality and a greater spiritual wickedness, that all Christians Are to strive against,
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now the question is, whether power were created or ever had a beginning, yea or no, I further Answer, that if it had no beginning it must needes be Eternall,
now the question is, whither power were created or ever had a beginning, yea or no, I further Answer, that if it had no beginning it must needs be Eternal,
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then if this Scripture be true God himselfe is no better then a Spirituall wickednesse, a greater blasphemy I thinke cannot be expressed by the tongue of man.
then if this Scripture be true God himself is no better then a Spiritual wickedness, a greater blasphemy I think cannot be expressed by the tongue of man.
for his name in Hebrew is Abadaon, in Greek Apollyon, that is, a destroying destroyer, Revel. 9.11. the Devill in action is like a hungery Lyon, alwayes seeking whom hee may devoure.
for his name in Hebrew is Abadaon, in Greek Apollyon, that is, a destroying destroyer, Revel. 9.11. the devil in actium is like a hungry lion, always seeking whom he may devour.
Their knowledge of Christ doth cause them to beleeve, but to tremble also, We know who thou art Jesus the Sonne of God, art thou come to torment us before the time, Matt. 8 29.
Their knowledge of christ does cause them to believe, but to tremble also, We know who thou art jesus the Son of God, art thou come to torment us before the time, Matt. 8 29.
Eighthly, The Devill for number is greater in his kingdome and Generation then Jesus Christ is, Revel. 13. and all the world wondered and followed the beast,
Eighthly, The devil for number is greater in his Kingdom and Generation then jesus christ is, Revel. 13. and all the world wondered and followed the beast,
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If power were one, then it cannot be many, but we prove that there are many powers, they are called Angels, Jua 6. Job 4. the Devill said that his name was Legion, hee is called Beelzebub, the chiefe or Prince of Devills, he is called Dragon Revel. 12. Wheresoever any wickednesse is, there he is,
If power were one, then it cannot be many, but we prove that there Are many Powers, they Are called Angels, Jua 6. Job 4. the devil said that his name was Legion, he is called Beelzebub, the chief or Prince of Devils, he is called Dragon Revel. 12. Wheresoever any wickedness is, there he is,
for as his beeing doth exceede the being of other Creatures, so his wickednesse and corruption doth exceede all others too the nature of the Devill is the fountaine of all evills, it is the throne and top of all wickednesse, all the sinnes and abominations that are committed by all persons in this world, are but as so many streames flowing from this fountaine, the Devill is called the father of lyes, the seede of sinne in the bowels of the Devill is absolutely begotten by the Devill, he is the first inventer of that worke, he is called the old Serpent, a murtherer from the beginning, the first of lyers, we must not understand, that though the Devill be the father and fountaine of all filthinesse, that therefore he shall be condemned for the sins of men, God is Just and Righteous in the condemnation not only of men but of Devills too, he doth not condemne man for the sin of the Devill,
for as his being does exceed the being of other Creatures, so his wickedness and corruption does exceed all Others too the nature of the devil is the fountain of all evils, it is the throne and top of all wickedness, all the Sins and abominations that Are committed by all Persons in this world, Are but as so many streams flowing from this fountain, the devil is called the father of lies, the seed of sin in the bowels of the devil is absolutely begotten by the devil, he is the First inventer of that work, he is called the old Serpent, a murderer from the beginning, the First of liars, we must not understand, that though the devil be the father and fountain of all filthiness, that Therefore he shall be condemned for the Sins of men, God is Just and Righteous in the condemnation not only of men but of Devils too, he does not condemn man for the since of the devil,
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and by that greatnesse which he had, came to be King over all, yet we must know that God never laid the sin of other Angels, to the charge of Beelzebub, nor the sinne of Beelzebub, he never laid to the charge of other Angels, Revel. 22.12. Rom. 2.6. Psal. 62.12. Matt. 16.27.
and by that greatness which he had, Come to be King over all, yet we must know that God never laid the since of other Angels, to the charge of Beelzebub, nor the sin of Beelzebub, he never laid to the charge of other Angels, Revel. 22.12. Rom. 2.6. Psalm 62.12. Matt. 16.27.
though the Devill is the father and fountaine of all sinne, yet it is not hee that doth act and commit all, it is true, that there is no sinne committed upon the face of the whole Earth,
though the devil is the father and fountain of all sin, yet it is not he that does act and commit all, it is true, that there is no sin committed upon the face of the Whole Earth,
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but the Devill hath some hand or other, either first or last in that sinne, the Devill and the heart of man are both one, in one action, not both one power or substance,
but the devil hath Some hand or other, either First or last in that sin, the devil and the heart of man Are both one, in one actium, not both one power or substance,
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and yet remaine so many severall distinct persons as they were before, they have all one minde in that worke, which causeth such a onenesse and union to be among them,
and yet remain so many several distinct Persons as they were before, they have all one mind in that work, which Causes such a oneness and Union to be among them,
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so it is the will of man to commit sin, and it is the will and minde of the Devill also, that that sin should be committed, the Divell he tempts, man he acts,
so it is the will of man to commit since, and it is the will and mind of the devil also, that that since should be committed, the devil he tempts, man he acts,
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and evill instruments which doe obey his will, now the power of the devill in one or in many respects is not the person of the devill, that is, tis not his essence or beeing,
and evil Instruments which do obey his will, now the power of the Devil in one or in many respects is not the person of the Devil, that is, this not his essence or being,
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The second is this, all sin flowes from the devill, therefore wheresoever that is, there hee is, a corrupted fountain doth send forth corrupted streames,
The second is this, all since flows from the Devil, Therefore wheresoever that is, there he is, a corrupted fountain does send forth corrupted streams,
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for when God first created this being, it had not this name, the name devill, nor the nature neither, the devill was a good Angell, and was glorious and happy,
for when God First created this being, it had not this name, the name Devil, nor the nature neither, the Devil was a good Angel, and was glorious and happy,
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for the time that hee continued in that estate wherein he was first created, but hee together with his Angels, kept not their first standing, 2 Pet. 2. and so were cast down into hell, to be kept unto damnation, Jude 6. This power is God in two respect;
for the time that he continued in that estate wherein he was First created, but he together with his Angels, kept not their First standing, 2 Pet. 2. and so were cast down into hell, to be kept unto damnation, U^de 6. This power is God in two respect;
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Againe, others say, that the devill is the aire, from this Scripture, Ephes. 22 and the breath that is in mans body, hee proves the latter by the former,
Again, Others say, that the Devil is the air, from this Scripture, Ephesians 22 and the breath that is in men body, he Proves the latter by the former,
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and in this respect, hee doth breathe in and breathe out the devill, these juggling counterfeits, by these expressions, doe deny the comming of Christ in the flesh, I shall ground this upon this Scripture, 1 Joh. 3.8. for this purpose was made manifest that of God, that hee might lose the works of the devill; the proposition is this:
and in this respect, he does breathe in and breathe out the Devil, these juggling counterfeits, by these expressions, do deny the coming of christ in the Flesh, I shall ground this upon this Scripture, 1 John 3.8. for this purpose was made manifest that of God, that he might loose the works of the Devil; the proposition is this:
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The end of God, manifest in the flesh (was) to loose the works of the devill, I shall bring one Scripture to shew what is here meant by loosing the works of the devill, Heb. 2.14.
The end of God, manifest in the Flesh (was) to lose the works of the Devil, I shall bring one Scripture to show what is Here meant by losing the works of the Devil, Hebrew 2.14.
when they speak of self-denyall that God must bee all and the creature nothing, that the created forme, nature or substance of the devill was destroyed, in respect of being or subsisting,
when they speak of self-denial that God must be all and the creature nothing, that the created Form, nature or substance of the Devil was destroyed, in respect of being or subsisting,
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for hee cannot suffer that never had a beeing, and the Resurrection, Ascention, Intercession, and comming of Christ to judgement, must needs be nothing but a meere phantasie,
for he cannot suffer that never had a being, and the Resurrection, Ascension, Intercession, and coming of christ to judgement, must needs be nothing but a mere fantasy,
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My Argument to prove that he that denies this, that the devill hath a beeing, denies the comming of Christ in the flesh, is this, whosoever denies the work that Jesus Christ came to doe, denies Christ himself,
My Argument to prove that he that Denies this, that the Devil hath a being, Denies the coming of christ in the Flesh, is this, whosoever Denies the work that jesus christ Come to do, Denies christ himself,
but to say that Christ came to destroy the beeing and substance of the devill, a work which hee came not to doe, is to deny the comming of Christ in the flesh;
but to say that christ Come to destroy the being and substance of the Devil, a work which he Come not to do, is to deny the coming of christ in the Flesh;
but he that holds that there is but one spirit or life in all creatures, which is the true God, besides which there is no other, hee affirmes God to be that which in truth he is not;
but he that holds that there is but one Spirit or life in all creatures, which is the true God, beside which there is no other, he affirms God to be that which in truth he is not;
Therefore he denies the beeing of God himself, so he that affirmes that to be the work of Christ, which in truth is not, he denies the comming and beeing of Christ himselfe,
Therefore he Denies the being of God himself, so he that affirms that to be the work of christ, which in truth is not, he Denies the coming and being of christ himself,
but he that saith, that the end of Christ by his comming, was to destroy the very beeing of the devill, he affirmes that Christ came to do that work which he hath not done,
but he that Says, that the end of christ by his coming, was to destroy the very being of the Devil, he affirms that christ Come to do that work which he hath not done,
Answer, To destroy him, is not meant to destroy the devill in his beeing, but the devill in his enterprizes, Christ by his crosse, dealt by the Devill,
Answer, To destroy him, is not meant to destroy the Devil in his being, but the Devil in his Enterprises, christ by his cross, dealt by the devil,
as God did by the Spanish Invasion, in which all the purposes and plots of the enemie were drawne up to one head, the execution thereof being set on foote all their hearts were linckt together in one as their ships were,
as God did by the Spanish Invasion, in which all the Purposes and plots of the enemy were drawn up to one head, the execution thereof being Set on foot all their hearts were linked together in one as their ships were,
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and all instruments being ready, making full accompt to conquour and destroy all that was before them, God for the preservation of his people, raised up an instrument, to defeate the enemie in the heighth of their villainy, by which all their ships bonds, purposes, resolutions, councells,
and all Instruments being ready, making full account to conquour and destroy all that was before them, God for the preservation of his people, raised up an Instrument, to defeat the enemy in the height of their villainy, by which all their ships bonds, Purposes, resolutions, Counsels,
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and determinations, were all loosed, destroyed, spoyled, and captivated, and the Kingdome saved and delivered in a miraculous manner from such a sudden ruine and cruell overthrow, wee know that they were all destroyed, though not all slaine.
and determinations, were all loosed, destroyed, spoiled, and captivated, and the Kingdom saved and Delivered in a miraculous manner from such a sudden ruin and cruel overthrow, we know that they were all destroyed, though not all slain.
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The plot of the Devill from the beginning, and all his purposes and resolutions, concerning the totall overthrow of Sion was drawne up to one head, the Devill and all the instruments of Hell and this world, had made all things ready for execution, indevouring to bring a suddaine ruine and perpetuall overthrow to the kingdome of Jesus Christ, Christ by his comming,
The plot of the devil from the beginning, and all his Purposes and resolutions, Concerning the total overthrow of Sion was drawn up to one head, the devil and all the Instruments of Hell and this world, had made all things ready for execution, endeavouring to bring a sudden ruin and perpetual overthrow to the Kingdom of jesus christ, christ by his coming,
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when the Devill was in the prime of his strength, when he had gotten almost to the top of all his desires, I say that Jesus Christ by suffering for sinners, by satisfying Gods Justice, by reconciling God and man together, spoyled, loosed, captivated and destroyed the Devill,
when the devil was in the prime of his strength, when he had got almost to the top of all his Desires, I say that jesus christ by suffering for Sinners, by satisfying God's justice, by reconciling God and man together, spoiled, loosed, captivated and destroyed the devil,
The similitude is full and cleare, the difference is, that Gods worke by Christ in the redemption and salvation of the world, was more excellent and exceeding glorious then this outward deliverance by man, from an outward calamitie.
The similitude is full and clear, the difference is, that God's work by christ in the redemption and salvation of the world, was more excellent and exceeding glorious then this outward deliverance by man, from an outward calamity.
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as God destroyed the divices of these enemies in that exploite which they had in hand, that as God defeated them by causing their owne purposes to be their own confusion,
as God destroyed the devices of these enemies in that exploit which they had in hand, that as God defeated them by causing their own Purposes to be their own confusion,
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Secondly, that spirit that would exalt himselfe so as, that by his inventions he would be equall with God, that spirit in so doing is an enemie to his name,
Secondly, that Spirit that would exalt himself so as, that by his Inventions he would be equal with God, that Spirit in so doing is an enemy to his name,
Thirdly, that spirit that doth indevour to destroy all the decrees and workes of God concerning the Redemption and Salvation of man, which are for the glory of his name, that spirit is an enemie to his name,
Thirdly, that Spirit that does endeavour to destroy all the decrees and works of God Concerning the Redemption and Salvation of man, which Are for the glory of his name, that Spirit is an enemy to his name,
but the Devill hath and still doth indevour to Annihilate and make voide all the Decrees and Workes of God, concerning the Redemption and Salvation of the world,
but the devil hath and still does endeavour to Annihilate and make void all the Decrees and Works of God, Concerning the Redemption and Salvation of the world,
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therefore the Devill cannot be any other then an enemie to God, the Scriptures to prove these arguments are these, Revel. 12.7.8.9. Gen. 3.1.2.3.4.5.14. Matt. 4.3.6.8.9. Revel. 12.3.4. Matt. 2.16.20. Ephe. 6.12. Job 4.18. 1 Pet. 2.4. Ioh 8.48.
Therefore the devil cannot be any other then an enemy to God, the Scriptures to prove these Arguments Are these, Revel. 12.7.8.9. Gen. 3.1.2.3.4.5.14. Matt. 4.3.6.8.9. Revel. 12.3.4. Matt. 2.16.20. Ephes 6.12. Job 4.18. 1 Pet. 2.4. John 8.48.
therefore he is an enemy to it, the joy of the devill, if he have any is, that he by his might and power, being premitted, can deface the Image of God,
Therefore he is an enemy to it, the joy of the Devil, if he have any is, that he by his might and power, being premitted, can deface the Image of God,
nor ever be united or reconciled to God, this is a Maxime in Divinity, that a true and reall desire of Grace, is Grace, the Devill cannot have a spirituall desire to be united to God,
nor ever be united or reconciled to God, this is a Maxim in Divinity, that a true and real desire of Grace, is Grace, the devil cannot have a spiritual desire to be united to God,
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your Familisticall Infants, I mean those of the vaile, doe say, that all things without exception are reconciled from this Scripture and the like, 2 Cor. 6.18, 19. Col. 1.20.
your Familistical Infants, I mean those of the veil, do say, that all things without exception Are reconciled from this Scripture and the like, 2 Cor. 6.18, 19. Col. 1.20.
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Now if they say that the Scriptures are false, and that there is no devill, they speak that that their fathers in a better, subtiller way have spoken before them,
Now if they say that the Scriptures Are false, and that there is no Devil, they speak that that their Father's in a better, subtler Way have spoken before them,
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it is described in the Word of God, therefore I make bold to give a definition of it, God hath carryed my spirit through algreater and harder work then this is.
it is described in the Word of God, Therefore I make bold to give a definition of it, God hath carried my Spirit through algreater and harder work then this is.
others say that it is God, God in his essence, as for this last sort I have made it the principall part of my discourse to show the mysterious Antichristian falshood thereof;
Others say that it is God, God in his essence, as for this last sort I have made it the principal part of my discourse to show the mysterious Antichristian falsehood thereof;
I desire to keep close to the rule, and I think this to bee the surest way to take to, that no man may winde and baffle mee out in what I shall say and then wee shall see the blasphemy of these Doctrines to appeare nakedly to our view, consider of and lay to heart what I shall say to you,
I desire to keep close to the Rule, and I think this to be the Surest Way to take to, that no man may wind and baffle me out in what I shall say and then we shall see the blasphemy of these Doctrines to appear nakedly to our view, Consider of and lay to heart what I shall say to you,
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First Answer, The spirit of man was created and received a beeing, which it had not before, by the Word of God, Gen. 2.7. Joh. 1.10. Hee was in the world, and the world was made by him, and the world knew him not:
First Answer, The Spirit of man was created and received a being, which it had not before, by the Word of God, Gen. 2.7. John 1.10. He was in the world, and the world was made by him, and the world knew him not:
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the world was not finished before the spirit of man was made, for the spirit of man was one of those works that God made in the creation, God breathed in man, in the face of man, the breath of life,
the world was not finished before the Spirit of man was made, for the Spirit of man was one of those works that God made in the creation, God breathed in man, in the face of man, the breath of life,
and man became a living soule, 1 Cor. 15.45. The first man was made (observe that expression,) a living soule, it had a beginning, God had ordained that it should bee, Heb. 11.3.
and man became a living soul, 1 Cor. 15.45. The First man was made (observe that expression,) a living soul, it had a beginning, God had ordained that it should be, Hebrew 11.3.
therefore it must needs be, not onely of, but the essence, or God himself, for when God breathed in Adam the breach of life, hee then did breathe in himselfe,
Therefore it must needs be, not only of, but the essence, or God himself, for when God breathed in Adam the breach of life, he then did breathe in himself,
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for they are deceitfull, but wee are bold to affirm and contend earnestly for that that God hath revealed unto us by his Word and Spirit, 2 Cor. 5.6. 1 Cor. 2.22. ver. 10.
for they Are deceitful, but we Are bold to affirm and contend earnestly for that that God hath revealed unto us by his Word and Spirit, 2 Cor. 5.6. 1 Cor. 2.22. ver. 10.
Thirdly, It is said by some, that if we will prove that the spirit of man is the power of God, which indeed we doe, here is our warrant, it is of God, Rom. 9. last. Of him are all things.
Thirdly, It is said by Some, that if we will prove that the Spirit of man is the power of God, which indeed we do, Here is our warrant, it is of God, Rom. 9. last. Of him Are all things.
and safety, unlesse we will make our selves of the number of them, or compare our selves to them that praise themselves, saying, that no man can Preach such strange, high, care, divine mysteries as they can.
and safety, unless we will make our selves of the number of them, or compare our selves to them that praise themselves, saying, that no man can Preach such strange, high, care, divine Mysteres as they can.
for they live in the Sun, but if we will prove what was said before, they will disprove us by this that such a God is not worth any thing (I am ashamed to expresse the very word) whose essence is not where his power is;
for they live in the Sun, but if we will prove what was said before, they will disprove us by this that such a God is not worth any thing (I am ashamed to express the very word) whose essence is not where his power is;
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O mysticall Antichrist, prethee tell me one thing, doe not be found to be a lyer in every word, dost thou know really and absolutely, that thou thy selfe art God,
Oh mystical Antichrist, prithee tell me one thing, do not be found to be a liar in every word, dost thou know really and absolutely, that thou thy self art God,
and knowest all things as he doth? then tell me this, what diddest thou doe? what was thy imployment and work from all eternity? canst thou not tell? If thou art God thou canst not forget thy self,
and Knowest all things as he does? then tell me this, what didst thou doe? what was thy employment and work from all eternity? Canst thou not tell? If thou art God thou Canst not forget thy self,
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But thou wilt answer me with this word, that he, that is the thing cannot speak it but if any desire to know it, let him expect untill hee bee the thing.
But thou wilt answer me with this word, that he, that is the thing cannot speak it but if any desire to know it, let him expect until he be the thing.
Againe, if thou art God, why doest thou not in thy preaching and writing, discover unto thy members the secrets of all hearts, thou knowest not what I am nowdoing against thee, thou knowest not how long thou shalt live,
Again, if thou art God, why dost thou not in thy preaching and writing, discover unto thy members the secrets of all hearts, thou Knowest not what I am nowdoing against thee, thou Knowest not how long thou shalt live,
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nor make use of that knowledge which they had of God, to the exaltation and setting up of that, that was not God, they had bin saved, verse 20.21.22.23.24.25. but that light was not sufficient for such a worke.
nor make use of that knowledge which they had of God, to the exaltation and setting up of that, that was not God, they had been saved, verse 20.21.22.23.24.25. but that Light was not sufficient for such a work.
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and yet his Essence is not the nature life and spirit of man, a wonderfull appearance of God in man, to give and measure out into his Spirit, so much power and glory.
and yet his Essence is not the nature life and Spirit of man, a wonderful appearance of God in man, to give and measure out into his Spirit, so much power and glory.
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Thirdly, the spirit of man as it came forth in its first estate, out of the hands of God, was the sweetest and the excellentest of all Creatures in this world,
Thirdly, the Spirit of man as it Come forth in its First estate, out of the hands of God, was the Sweetest and the excellentest of all Creatures in this world,
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for then he would have ceased from his being, and therefore all men have such a spirit as then God gave unto Adam, that which he lost by falling, was that good, peaceable, holy and glorious condition wherein he stood with God, this hee lost, both for himselfe and his posterity, in the day that thou eatest thereof, in dying thou shalt surely dye,
for then he would have ceased from his being, and Therefore all men have such a Spirit as then God gave unto Adam, that which he lost by falling, was that good, peaceable, holy and glorious condition wherein he stood with God, this he lost, both for himself and his posterity, in the day that thou Eatest thereof, in dying thou shalt surely die,
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then how comes it to passe that he lived so long, knew his wife, and increased in his Generation, by which meanes we come now to have a being in the world, what cunning Antichristian Poeticall, Phylosopher is there, that can winde us out of any of these truths.
then how comes it to pass that he lived so long, knew his wife, and increased in his Generation, by which means we come now to have a being in the world, what cunning Antichristian Poetical, Philosopher is there, that can wind us out of any of these truths.
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for the sinnes cause, and for the good of the man, that God and man had made, that hee might take an occasion by this darkenesse and obscure appearance, to manifest himselfe to,
for the Sins cause, and for the good of the man, that God and man had made, that he might take an occasion by this darkness and Obscure appearance, to manifest himself to,
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and in the man, in all his Essentiall glory, Answer, man by his fall instead of bringing Death to himselfe and to his posterity, by this meanes he brought life and immortality, the God-head and the Essence to himselfe,
and in the man, in all his Essential glory, Answer, man by his fallen instead of bringing Death to himself and to his posterity, by this means he brought life and immortality, the Godhead and the Essence to himself,
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besides the Essence of God, yet there is not another Essence or God-head besides that one, who is Infinite and Eternall, all spirits whatsoever are so many particular substantiall powers, all powers, whatsoever are one in their Originall,
beside the Essence of God, yet there is not Another Essence or Godhead beside that one, who is Infinite and Eternal, all spirits whatsoever Are so many particular substantial Powers, all Powers, whatsoever Are one in their Original,
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At the right hand of God, gone into Heaven, unto whom the Angels, Powers and might are subject, here is included in this, all the spirits that are both in Heaven and Earth,
At the right hand of God, gone into Heaven, unto whom the Angels, Powers and might Are Subject, Here is included in this, all the spirits that Are both in Heaven and Earth,
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but the power of God in his severall appearances are, for God hath so exalted the Lord Jesus, that all Creatures both men and Angels are made subject to him, Philip. 2.9.10.
but the power of God in his several appearances Are, for God hath so exalted the Lord jesus, that all Creatures both men and Angels Are made Subject to him, Philip. 2.9.10.
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then this, to thinke that God, should ever bow downe to the Lord Jesus, God in his Essence is the blessed Trinity, in his person hee is the Father of our Lord Jesus Christ, take away a mans,
then this, to think that God, should ever bow down to the Lord jesus, God in his Essence is the blessed Trinity, in his person he is the Father of our Lord jesus christ, take away a men,
Fourthly, It is impossible that ever God in his power, should be spoyled, by the crosse of our Lord Jesus, Col. 2.15. and hath spoyled principalities and powers, and hath made a shew of them openly, and hath triumphed over them in the same crosse.
Fourthly, It is impossible that ever God in his power, should be spoiled, by the cross of our Lord jesus, Col. 2.15. and hath spoiled principalities and Powers, and hath made a show of them openly, and hath triumphed over them in the same cross.
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When hath ever any Army, bin so exalted in glory as at that time, when they can by one thousand, bring into subjection and to confusion many thousands?
When hath ever any Army, been so exalted in glory as At that time, when they can by one thousand, bring into subjection and to confusion many thousands?
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This is the unspeakeable glory of the Lord Jesus, that he can bring forth from under a poore low appearance on the crosse, such a mighty and Infinite power and glory,
This is the unspeakable glory of the Lord jesus, that he can bring forth from under a poor low appearance on the cross, such a mighty and Infinite power and glory,
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nor indeed the whole heart able to conceive of, or comprehend, the devill, as I said before, of all creatures, is the greatest power that is in this world,
nor indeed the Whole heart able to conceive of, or comprehend, the Devil, as I said before, of all creatures, is the greatest power that is in this world,
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but a Christian in the spirit of the Lord Jesus, is a power above the devill, in a greater measure then the devill is in power above all creatures, Rom. 8.37, 38. Hee onely is able to trample upon the devill, James 4.7.
but a Christian in the Spirit of the Lord jesus, is a power above the Devil, in a greater measure then the Devil is in power above all creatures, Rom. 8.37, 38. He only is able to trample upon the Devil, James 4.7.
or what is it, that can take off the minde of a man from that which he hath affection to, all the powers that are in the soule are never in a Joynte• Harmony,
or what is it, that can take off the mind of a man from that which he hath affection to, all the Powers that Are in the soul Are never in a Joynte• Harmony,
What is that that makes a man a monster in nature, but because his limbes and joynts are not according to the course of nature? what is the cause why some men are foolish,
What is that that makes a man a monster in nature, but Because his limbs and Joints Are not according to the course of nature? what is the cause why Some men Are foolish,
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and altogether void of Reason, but, because their spirits are not according to that common frame, which usually the generation of the Sons of men are in? the continuall action of mans heart, is to live and move in the devill;
and altogether void of Reason, but, Because their spirits Are not according to that Common frame, which usually the generation of the Sons of men Are in? the continual actium of men heart, is to live and move in the Devil;
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to have his heart so set upon himself and the things of this world, that all created powers in Heaven and Earth are not able to take it off, 1 Joh. 2.15. Ephes. 2.2.
to have his heart so Set upon himself and the things of this world, that all created Powers in Heaven and Earth Are not able to take it off, 1 John 2.15. Ephesians 2.2.
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Secondly, Consider how God hath united one work to another, yet notwithstanding this union, they remain severall and distinct in their beeings natures, motions,
Secondly, Consider how God hath united one work to Another, yet notwithstanding this Union, they remain several and distinct in their beings nature's, motions,
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and possessions, the beeing of a Beast is not the beeing of man, the nature of a beast is not the nature of Man, the motion of a Beast is not the motion of Man, that which a beast hath possession of, that is not,
and possessions, the being of a Beast is not the being of man, the nature of a beast is not the nature of Man, the motion of a Beast is not the motion of Man, that which a beast hath possession of, that is not,
as not to be intangled or polluted with the world, when a man out of that light and knowledge which hee hath of God, doth make a large acknowledgement of the Lord Jesus, a man that doth delight to know God in Jesus Christ,
as not to be entangled or polluted with the world, when a man out of that Light and knowledge which he hath of God, does make a large acknowledgement of the Lord jesus, a man that does delight to know God in jesus christ,
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When a man shall make use of all that light, knowledge, and strength which formerly hee hath received, in a willfull way, to this end, that now by all this, he doth deny the comming of Jesus Christ in the flesh,
When a man shall make use of all that Light, knowledge, and strength which formerly he hath received, in a wilful Way, to this end, that now by all this, he does deny the coming of jesus christ in the Flesh,
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for such a man, with a good will and delight, purposely against his conscience, against the strivings and motions of the spirit, out of a hatred and malice against him and his members,
for such a man, with a good will and delight, purposely against his conscience, against the strivings and motions of the Spirit, out of a hatred and malice against him and his members,
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for such a man to deny Christ in his comming, to undervalue him, to laugh and make a scorn or jeer of the spirit, in all that it saith in the Scriptures,
for such a man to deny christ in his coming, to undervalue him, to laugh and make a scorn or jeer of the Spirit, in all that it Says in the Scriptures,
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when they write, dispute, and contend, for that Faith that was once given and cannot be given again, the Word saith, that it is impossible that such a man should be renewed again by repentance, seeing they crucifie again to themselves the Son of God,
when they write, dispute, and contend, for that Faith that was once given and cannot be given again, the Word Says, that it is impossible that such a man should be renewed again by Repentance, seeing they crucify again to themselves the Son of God,
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O Antichrist, what dost thou say to this? art thou able to come forth and confirme thy Doctrine, by signes and lying wonders, canst thou by thy turning of Divinity into Phylosophy,
Oh Antichrist, what dost thou say to this? art thou able to come forth and confirm thy Doctrine, by Signs and lying wonders, Canst thou by thy turning of Divinity into Philosophy,
and Phylosophy into Divinity, and so make up one great mystery of Iniquity, draw away the third part of the Starres of Heaven, the third part of Professours after thee,
and Philosophy into Divinity, and so make up one great mystery of Iniquity, draw away the third part of the Stars of Heaven, the third part of Professors After thee,
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and love to a particular crucified Jesus, as a grain of Mustardseed, which is the least of all seeds, thou shalt never fall off for ever, from thy communion with God in the Lord Jesus, Rom. 8 38. nothing shall be ever able to make a separation betwixt thee and thy God.
and love to a particular Crucified jesus, as a grain of Mustard seed, which is the least of all seeds, thou shalt never fallen off for ever, from thy communion with God in the Lord jesus, Rom. 8 38. nothing shall be ever able to make a separation betwixt thee and thy God.
Answer, By discovering and describing the devill, I prove and beare record to many truths, and by proving and bearing witnesse to the truth, that it is the truth;
Answer, By discovering and describing the Devil, I prove and bear record to many truths, and by proving and bearing witness to the truth, that it is the truth;
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I condemne many Doctrines as being false, untrue, and not of God, but such as would if it were possible, blot out the true knowledge and remembrance of the true God, from the midst amongst us;
I condemn many Doctrines as being false, untrue, and not of God, but such as would if it were possible, blot out the true knowledge and remembrance of the true God, from the midst among us;
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then the imaginations and lies of blasphemous lying spirits, the Familisticall Doctrines in generall which are described and confuted by the discovery or description of the Devill are these;
then the Imaginations and lies of blasphemous lying spirits, the Familistical Doctrines in general which Are described and confuted by the discovery or description of the devil Are these;
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First, Hee that willingly denies God in one respect, he denies him in all, but this Doctrine doth deny God to be in this respect, under this one maine consideration;
First, He that willingly Denies God in one respect, he Denies him in all, but this Doctrine does deny God to be in this respect, under this one main consideration;
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but this spirit will not acknowledge a devill, who is one of Gods Works in reference to the Creation, it will not acknowledge that ever there was such a beeing or spirit, such a work or creature,
but this Spirit will not acknowledge a Devil, who is one of God's Works in Referente to the Creation, it will not acknowledge that ever there was such a being or Spirit, such a work or creature,
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Secondly, Every work or creature that was, or ever shall bee created, is an appearance of God, my Argument is this, hee that denies any of Gods works, he denies the appearances and discoveries of God himself,
Secondly, Every work or creature that was, or ever shall be created, is an appearance of God, my Argument is this, he that Denies any of God's works, he Denies the appearances and discoveries of God himself,
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therefore it denies God himself, he that denies any one beam of the Sun, and will not acknowledge it to bee the light thereof, he denies the Sun it self,
Therefore it Denies God himself, he that Denies any one beam of the Sun, and will not acknowledge it to be the Light thereof, he Denies the Sun it self,
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and holds that nothing is but God and his will, he that denies Belzebub to bee, who is the prince of Devills, he denies all the devills that are in hell,
and holds that nothing is but God and his will, he that Denies Belzebub to be, who is the Prince of Devils, he Denies all the Devils that Are in hell,
then is no thing a truth that it speaks of, and then this damnable Paradox stands firme, viz. that there is nothing in the creature, which is not the Creator, nothing in the Creator, that is not God.
then is no thing a truth that it speaks of, and then this damnable Paradox Stands firm, viz. that there is nothing in the creature, which is not the Creator, nothing in the Creator, that is not God.
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Fourthly, He that denies him that is begotten, denies him also that doth beget, but this Doctrine doth deny Christ to be who is begotten of God, Psal. 2. Heb. 1. Joh. 1. Esa. 42. Act. 2. 1 Joh. 4. Therefore it denies God himself, I prove it thus, the devill tempted our first Parents,
Fourthly, He that Denies him that is begotten, Denies him also that does beget, but this Doctrine does deny christ to be who is begotten of God, Psalm 2. Hebrew 1. John 1. Isaiah 42. Act. 2. 1 John 4. Therefore it Denies God himself, I prove it thus, the Devil tempted our First Parents,
then you that have any knowledge of Christ, any relation to Christ, any fellowshop with him in the spirit, 1 Joh. 1. Phil. 2.1. Judge for I appeale to you all, of all different opinions whatsoever;
then you that have any knowledge of christ, any Relation to christ, any fellowshop with him in the Spirit, 1 John 1. Philip 2.1. Judge for I appeal to you all, of all different opinions whatsoever;
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and so no God at all, and this is the first generall Doctrine, and some particular parts together with it, which is described and confuted by a description of the devill, and the Spirit of man;
and so no God At all, and this is the First general Doctrine, and Some particular parts together with it, which is described and confuted by a description of the Devil, and the Spirit of man;
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The third Doctrine described and confuted is this, that nothing shall remain but the god-head, their meaning is, that this world shall bee eternall in its generation, this present succession of ages and generations shall never end,
The third Doctrine described and confuted is this, that nothing shall remain but the godhead, their meaning is, that this world shall be Eternal in its generation, this present succession of ages and generations shall never end,
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then this is true, that they shall all come to judgement, they shall appeare before God to receive an everlasting portion, either of life or death, joy or torment, glory or shame, Mat. 24.1. Cor 15. 2 Pet 3. Revel. 22. 1 Thes. 4 13, 14, 15 16, 17. 2 Thes. 1. even according as they are ordained, according as they have walked;
then this is true, that they shall all come to judgement, they shall appear before God to receive an everlasting portion, either of life or death, joy or torment, glory or shame, Mathew 24.1. Cor 15. 2 Pet 3. Revel. 22. 1 Thebes 4 13, 14, 15 16, 17. 2 Thebes 1. even according as they Are ordained, according as they have walked;
The fourth and last generall is this, that perfection is in this life, their meaning is, that there is no perfection at all, for they define perfection to be God himself,
The fourth and last general is this, that perfection is in this life, their meaning is, that there is no perfection At all, for they define perfection to be God himself,
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yet in this life, they have but a part of that which they shall injoy hereafter 1 Cor. 13. 1 Thess. 4 13, 14, 15, 16. Now I leave the rest for you to consider of.
yet in this life, they have but a part of that which they shall enjoy hereafter 1 Cor. 13. 1 Thess 4 13, 14, 15, 16. Now I leave the rest for you to Consider of.
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Secondly, Condiscend and stoop down without thinking it to be a disparagement to you, to the poorest weakest capacity, Rom. 14.7. Chap. 1 14. Take heed of preaching your selves and your own words to the people, 2 Cor. 4.5. Gal. 1.10.
Secondly, Condescend and stoop down without thinking it to be a disparagement to you, to the Poorest Weakest capacity, Rom. 14.7. Chap. 1 14. Take heed of preaching your selves and your own words to the people, 2 Cor. 4.5. Gal. 1.10.
for the confounding of the hopes of Antichrist; clear your selves from those Antichristian, Familisticall Reproaches and aspersions, that are cast upon you,
for the confounding of the hope's of Antichrist; clear your selves from those Antichristian, Familistical Reproaches and Aspersions, that Are cast upon you,
and upon that truth that you deliver, 1 Cor. 13.1, 2. to all Christians that are not so publique in your trying and examining of all Religions, Doctrines, Spirits,
and upon that truth that you deliver, 1 Cor. 13.1, 2. to all Christians that Are not so public in your trying and examining of all Religions, Doctrines, Spirits,
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Thirdly, looke well to your communion, delight not, nor be be not taken up two much with those who do preach and glory in that, which is not within the measure or compasse of their strength and understandings, boasting of things which they never saw, 2 Cor. 11.12.13: Col. 2.18. vainely puft up, with deepe secrets, Divine mysteries, unknowne paradoxes, Col. 2.18.
Thirdly, look well to your communion, delight not, nor be be not taken up two much with those who do preach and glory in that, which is not within the measure or compass of their strength and understandings, boasting of things which they never saw, 2 Cor. 11.12.13: Col. 2.18. vainly puffed up, with deep secrets, Divine Mysteres, unknown paradoxes, Col. 2.18.
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neither in God, nor men, 1 Cor. 13. this is that, that shall abide with thee for ever, this is that, that makes thy spirit to be so like unto God, this is that, that makes thy face to shine in glory, what is all without this, knowledge doth puffe up and make men loftie, loose and vaine in their conversations,
neither in God, nor men, 1 Cor. 13. this is that, that shall abide with thee for ever, this is that, that makes thy Spirit to be so like unto God, this is that, that makes thy face to shine in glory, what is all without this, knowledge does puff up and make men lofty, lose and vain in their conversations,
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therefore love, wheresoever thou seest the Image of Christ in the least measure, without partiallity without Hypocricie, James 2. Doe not Respect, exalt,
Therefore love, wheresoever thou See the Image of christ in the least measure, without partiality without Hypocricie, James 2. Do not Respect, exalt,
and so become Divine and God, if ever you would helpe and deliver a poore miserable damned Creature, according to your notion, out of misery and darkenesse, one that hath had God and all;
and so become Divine and God, if ever you would help and deliver a poor miserable damned Creature, according to your notion, out of misery and darkness, one that hath had God and all;
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Secondly, In all respects declare unto me, what is the present motion and universall frame of every Creature, that hath a being upon the face of the whole Earth, the Words of the Holy Spirit are;
Secondly, In all respects declare unto me, what is the present motion and universal frame of every Creature, that hath a being upon the face of the Whole Earth, the Words of the Holy Spirit Are;
and in all estates and conditions whatsoever, you have and can have according to your will, presently at your commandement, all things that you stand in neede of, to free you from all poverty, sicknesse,
and in all estates and conditions whatsoever, you have and can have according to your will, presently At your Commandment, all things that you stand in need of, to free you from all poverty, sickness,
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or imagined by the heart of any deified man, to make God good, who is a beeing of Infinite goodnesse, last of all come and declare to me, where I shall be,
or imagined by the heart of any deified man, to make God good, who is a being of Infinite Goodness, last of all come and declare to me, where I shall be,
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and what I shall be, at all times, and in all places, whilst I have beeing in this World, doe you not know that some have undertaken to discover unto many, what shall befall them while they are in this World?
and what I shall be, At all times, and in all places, while I have being in this World, do you not know that Some have undertaken to discover unto many, what shall befall them while they Are in this World?
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You say that God is such a thing as cannot be spoken or written, but of him who is the selfe same thing and knoweth it, pag. 31. line last, hee who is not God cannot say it,
You say that God is such a thing as cannot be spoken or written, but of him who is the self same thing and Knoweth it, page. 31. line last, he who is not God cannot say it,
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and talke with him, and I doe beleeve if I could but meete with such a one, that he would doe more good for me than all the men that ever I yet could see or meete with, God is not a shamed of himselfe,
and talk with him, and I do believe if I could but meet with such a one, that he would do more good for me than all the men that ever I yet could see or meet with, God is not a shamed of himself,
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And what is the Reason that you doe heare or preach at all, if the spirit of man be God, who doe you speake to, to your selves? life you say is one in all Creatures,
And what is the Reason that you do hear or preach At all, if the Spirit of man be God, who do you speak to, to your selves? life you say is one in all Creatures,
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why, hee is Infinite, in knowledge, what can you Reveale to him? what is the Reason that many of you doe keepe a babbling in private and publike, is not all this needlesse and to no purpose.
why, he is Infinite, in knowledge, what can you Reveal to him? what is the Reason that many of you do keep a babbling in private and public, is not all this needless and to no purpose.
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But you will say, that you cannot feede your bellies and cloathe your backs, and provide for your Families without this, you must doe something for a living;
But you will say, that you cannot feed your bellies and cloth your backs, and provide for your Families without this, you must do something for a living;
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nor cannot be subject to hunger and want as we are, and besides all this Ile shew thee where thou dost bring another grosse contradiction and absurdity upon thy selfe Germanica, pag. 45. line the 7. you say, that he who is it,
nor cannot be Subject to hunger and want as we Are, and beside all this I'll show thee where thou dost bring Another gross contradiction and absurdity upon thy self Germanica, page. 45. line the 7. you say, that he who is it,
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First, There is a God, that is true, Secondly, there is but one God, that is true also, is it not? now give me leave to discove• thy Familisticall Atheisme in this,
First, There is a God, that is true, Secondly, there is but one God, that is true also, is it not? now give me leave to discove• thy Familistical Atheism in this,
God is truths Originall, it came forth from God, Joh. 16.28. and 17.8. and was ever with God, Chap. 17.5. and 14.24. Proverbs 8.22. Joh. 1.1.2. and 3.11. the whole Scriptures doth witnesse to the truth of this, Act. 14.3. Joh. 8.18. Act 15.8. 1 Cor. 2.1. 1 Joh. 5.6. 1 Cor. 1.6. 1 Tim. 6.13. Joh. 7.7. Act. 10 43. Jere. 31.34. Mich. 7.18.
God is truths Original, it Come forth from God, John 16.28. and 17.8. and was ever with God, Chap. 17.5. and 14.24. Proverbs 8.22. John 1.1.2. and 3.11. the Whole Scriptures does witness to the truth of this, Act. 14.3. John 8.18. Act 15.8. 1 Cor. 2.1. 1 John 5.6. 1 Cor. 1.6. 1 Tim. 6.13. John 7.7. Act. 10 43. Jere. 31.34. Mich. 7.18.
Isa. 41. Againe, the true sense and meaning of truth, is not sensuall and carnall, but divine and Heavenly, Tit. 1.2. 2 Tim. 2.13. God is also all truth in its end, God is one in his end, as he is in beeing, 1 Cor. 8.4.5.6. Ephes. 4.4.6. 1 Tim. 2.5. Revel. 21.6. Joh. 3.33. Rom. 3.4. 1 Cor. 1.9. 1 Thes 5.24. Heb. 6.18. 1 Joh. 1.9. and 5.20. now that, that you say is true, but how? not from a false originall.
Isaiah 41. Again, the true sense and meaning of truth, is not sensual and carnal, but divine and Heavenly, Tit. 1.2. 2 Tim. 2.13. God is also all truth in its end, God is one in his end, as he is in being, 1 Cor. 8.4.5.6. Ephesians 4.4.6. 1 Tim. 2.5. Revel. 21.6. John 3.33. Rom. 3.4. 1 Cor. 1.9. 1 These 5.24. Hebrew 6.18. 1 John 1.9. and 5.20. now that, that you say is true, but how? not from a false original.
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Secondly, so long as truth, is kept to its own sense, and discovered according to its owne meaning, it abides one and the same, I speake now of it in reference to men,
Secondly, so long as truth, is kept to its own sense, and discovered according to its own meaning, it abides one and the same, I speak now of it in Referente to men,
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for a man to say that Jesus Christ is come in the flesh, and to speake it to an Antichristian Familisticall end, that he may by degrees allure and deceive,
for a man to say that jesus christ is come in the Flesh, and to speak it to an Antichristian Familistical end, that he may by Degrees allure and deceive,
and so by speaking one truth, put of a hundred heresies, now judge what truth this can be, just as the Devill did to Christ, Matt. 4. Who did seeme to ground all upon a principle of truth,
and so by speaking one truth, put of a hundred heresies, now judge what truth this can be, just as the devil did to christ, Matt. 4. Who did seem to ground all upon a principle of truth,
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It is impossible for you, and altogether against all reason, both humane and divine, to goe about to maintaine order, by that that is confused and out of order,
It is impossible for you, and altogether against all reason, both humane and divine, to go about to maintain order, by that that is confused and out of order,
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if you will but hearken to reason, I have by the light thereof sufficiently proved and discovered, the falshood and impossibility of maintaining, that opinion that you plead for, to be a truth,
if you will but harken to reason, I have by the Light thereof sufficiently proved and discovered, the falsehood and impossibility of maintaining, that opinion that you plead for, to be a truth,
and of God, is it not impossible for any man, though never so great and mighty in carnall wisdome and Phylosophicall understanding, to maintain a truth by a meer lye, to hold up a divine substance, by a meer shadow.
and of God, is it not impossible for any man, though never so great and mighty in carnal Wisdom and Philosophical understanding, to maintain a truth by a mere lie, to hold up a divine substance, by a mere shadow.
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and outward filthinesse, and because the trueth of God can never be turned into a lye, God in his infinite and glorious being, overcome by the devillish oppositions, powers,
and outward filthiness, and Because the truth of God can never be turned into a lie, God in his infinite and glorious being, overcome by the devilish oppositions, Powers,
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Now because the truth doth vindicate it selfe from all such devillish interpretations, by inabling the Saints of the most high God, to goe forth in the power of the spirit, and to put to silence.
Now Because the truth does vindicate it self from all such devilish interpretations, by enabling the Saints of the most high God, to go forth in the power of the Spirit, and to put to silence.
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and under this notion, of their knowledge of God, they cease not continually to breathe our evills and blasphemies against him, whom in truth they never saw,
and under this notion, of their knowledge of God, they cease not continually to breathe our evils and Blasphemies against him, whom in truth they never saw,
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as beasts which are without such a light of Reason now in all those things which formerly they have known by the light of grace and all things that they now know by the light of Reason, in all these,
as beasts which Are without such a Light of Reason now in all those things which formerly they have known by the Light of grace and all things that they now know by the Light of Reason, in all these,
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for want of a true and powerfull principle of grace, to overcome and master their own proud self-conceited imaginations of God and of all things, I say, that in all this they are most abominably corrupted and defiled, confused and so confounded, that their own words will,
for want of a true and powerful principle of grace, to overcome and master their own proud self-conceited Imaginations of God and of all things, I say, that in all this they Are most abominably corrupted and defiled, confused and so confounded, that their own words will,
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Jude 10.12, 13. Then is the love of a Christian made manifest, when he doth feast his brethren, with all those sweet and glorious things that he hath received from God,
U^de 10.12, 13. Then is the love of a Christian made manifest, when he does feast his brothers, with all those sweet and glorious things that he hath received from God,
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but these men are clouds in such feasts of charity, who with one high elevated word or expression of God, will according to their power, turn all joy into sorrow,
but these men Are Clouds in such feasts of charity, who with one high elevated word or expression of God, will according to their power, turn all joy into sorrow,
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and all light into such a mysticall darknesse, that though it be so, yet knowing men shall be so deceived, that they shall take it to be the highest light and glory of all, these are they that feast with you without all feare, feeding themselves,
and all Light into such a mystical darkness, that though it be so, yet knowing men shall be so deceived, that they shall take it to be the highest Light and glory of all, these Are they that feast with you without all Fear, feeding themselves,
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Fourthly, How can this be? if the spirit of man bee God, then who must man yeeld and give place to? and upon what termes must it be done, must he give place to God? why, he himself is God,
Fourthly, How can this be? if the Spirit of man be God, then who must man yield and give place to? and upon what terms must it be done, must he give place to God? why, he himself is God,
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now is it not a senselesse thing for a man that is already in London, to goe a hundred miles about that hee may come to it, will any man bee so void of reason,
now is it not a senseless thing for a man that is already in London, to go a hundred miles about that he may come to it, will any man be so void of reason,
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as to give me ten thousand pounds, that hee may quietly possesse his own estate which he hath already quietly in his possession? He saith that there is no action but essence in God, that as God is goodnesse, light, love, truth and vertue, all is one essence in God,
as to give me ten thousand pounds, that he may quietly possess his own estate which he hath already quietly in his possession? He Says that there is no actium but essence in God, that as God is Goodness, Light, love, truth and virtue, all is one essence in God,
and motion, Act. 17. Every creature doth live, move, and hath a beeing in God, this is an absurd contradiction that they say. My second Reason is this:
and motion, Act. 17. Every creature does live, move, and hath a being in God, this is an absurd contradiction that they say. My second Reason is this:
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O Christians, if it were not for this, where would your comfort and everlasting glory be? but you shall heare Antichrist in another language presently.
Oh Christians, if it were not for this, where would your Comfort and everlasting glory be? but you shall hear Antichrist in Another language presently.
except it bee now and then a word, to helpe him, as I doe in all my writing, to make out his matter in plain English, hee saith, to God as God, it appertaineth that he lay himself open, know and love himselfe,
except it be now and then a word, to help him, as I do in all my writing, to make out his matter in plain English, he Says, to God as God, it appertaineth that he lay himself open, know and love himself,
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God is Infinite in the knowledge of himselfe and of all things in himselfe, without all beginning, without all increasing in knowledge from Everlasting to everlasting,
God is Infinite in the knowledge of himself and of all things in himself, without all beginning, without all increasing in knowledge from Everlasting to everlasting,
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but is, or can all this be without Action, now hee calls Gods opening of himselfe to himselfe, the distinction of persons, this cannot be true in that Respect whereunto he speakes it, in the deified man there is something, saith hee, which belongeth to God,
but is, or can all this be without Actium, now he calls God's opening of himself to himself, the distinction of Persons, this cannot be true in that Respect whereunto he speaks it, in the deified man there is something, Says he, which belongeth to God,
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or Essentially, not in forme or Action, because he cannot conceive of God to be brought into forme or action according to men therefore he denyes all motion in God ▪ he doth it but in this, marke the next, and yet, saith he.
or Essentially, not in Form or Actium, Because he cannot conceive of God to be brought into Form or actium according to men Therefore he Denies all motion in God ▪ he does it but in this, mark the next, and yet, Says he.
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now hee gives you Reasons enough himselfe to prove this, if there were, saith he, no action but Essence in God, what should God be? should he be Idle, what then should it profit,
now he gives you Reasons enough himself to prove this, if there were, Says he, no actium but Essence in God, what should God be? should he be Idle, what then should it profit,
now this neither God nor Nature would have, but if God would have himselfe exercised and brought into action, which cannot be done without the Creatures, it is then necessary that it should be so done, what then? if it were neither this nor that,
now this neither God nor Nature would have, but if God would have himself exercised and brought into actium, which cannot be done without the Creatures, it is then necessary that it should be so done, what then? if it were neither this nor that,
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Secondly, that God gave himselfe and all to man, and ••an sold God and all to the Devill, Last of all that God ashumes an Angell of darknesse, here lyes the mad simple contradiction, of this shee female Familisine, in it selfe.
Secondly, that God gave himself and all to man, and ••an sold God and all to the devil, Last of all that God ashumes an Angel of darkness, Here lies the mad simple contradiction, of this she female Familisine, in it self.
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now as you say all things are God and are in God, there is nothing, besides God or without him, this Ile prove by more then a hundred expressions in your writings.
now as you say all things Are God and Are in God, there is nothing, beside God or without him, this I'll prove by more then a hundred expressions in your writings.
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Lastly, this cannot be, by thy owne words, for sometimes you say that there is but one Spirit or one God, sometimes you say that the body or outward organ of man is without beginning and without end, being hid potentially in God,
Lastly, this cannot be, by thy own words, for sometime you say that there is but one Spirit or one God, sometime you say that the body or outward organ of man is without beginning and without end, being hid potentially in God,
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See the Bright Starr, That it is chiefly remarkable, to find Christ in his passion in us, that he be considered and beheld as crucified in us. pag. 205. li. 4 11. That if we deal with the passion of Christ in himself it must be imaginary, but if we look upon it as it is in our selves, it is not then to be imagined, but beheld, just such as we feel in our selver really. p 211. l. 17.18.
See the Bright Star, That it is chiefly remarkable, to find christ in his passion in us, that he be considered and beheld as Crucified in us. page. 205. li. 4 11. That if we deal with the passion of christ in himself it must be imaginary, but if we look upon it as it is in our selves, it is not then to be imagined, but beheld, just such as we feel in our selver really. p 211. l. 17.18.
See Theologa Germanica, he saith, that sin is a great torment to God, that he wouldwillingly endure corporall death that it might be extinguish ed. pa 87.
See Theologa Germanica, he Says, that since is a great torment to God, that he wouldwillingly endure corporal death that it might be extinguish ed. Paul 87.
Whatsoever is besides the Word in comparison of the Word is not a truth but a lie, and then what is it besides the truth that can come in, really to iustifie and bear record to the truth.
Whatsoever is beside the Word in comparison of the Word is not a truth but a lie, and then what is it beside the truth that can come in, really to justify and bear record to the truth.
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See thee Bright Starr, where he hath this expression, But now to untie this knot, we are to transcend all Reason, and flie to faith, which seeing him man, stands invincible, that he is God without all f•rm & image whatsoever, and though Imagination iniect the form man, yet fai•h (disdaining all sence) considers no form, fastning her eye on God: so that, though an Idea of Iesus Christ crucified present it self to us, yet the oce•n of faith drowns and annihilates the same. pag. 188, and 189. now what manner of Christ and passion doth this acknowledge.
See thee Bright Star, where he hath this expression, But now to untie this knot, we Are to transcend all Reason, and fly to faith, which seeing him man, Stands invincible, that he is God without all f•rm & image whatsoever, and though Imagination inject the from man, yet fai•h (disdaining all sense) considers no from, fastening her eye on God: so that, though an Idea of Iesus christ Crucified present it self to us, yet the oce•n of faith drowns and annihilates the same. page. 188, and 189. now what manner of christ and passion does this acknowledge.
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See the Bright Starr, It may be truly said, that this book and passion is no other but the gate of heaven, and the house of God: and though in this passion he made darknesse his pavilion, neverthelesse as his darknesse, so also his light, pag 185. li 9 soon Christ crucified at Ierusalem is imaginar•, but in man, in one that is deified, there he may be seen really crucified; this is notable iugling.
See the Bright Star, It may be truly said, that this book and passion is no other but the gate of heaven, and the house of God: and though in this passion he made darkness his pavilion, nevertheless as his darkness, so also his Light, page 185. li 9 son christ Crucified At Ierusalem is imaginar•, but in man, in one that is deified, there he may be seen really Crucified; this is notable juggling.
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See the Bright Starr, That reall suffering which we taste in our selves, presents a far more excellent Image of the passion of Christ, then that which hovers in imagination alone: and that, that we feel inwar•ly, then th•t which is speculated outwardly. pag 200.
See the Bright Star, That real suffering which we taste in our selves, presents a Far more excellent Image of the passion of christ, then that which hovers in imagination alone: and that, that we feel inwar•ly, then th•t which is speculated outwardly. page 200.
See the Bright Starr, pa. 198. where he saith, that Iesus Christ is within us, it follows where he is to be adored in our selves, and it is more excellent to see him crucified in our selves, then at Ierusalem ▪ Their own thoughts and writings is all the Scripture they have to prove this by, I am certain they can have none out of the Bible.
See the Bright Star, Paul. 198. where he Says, that Iesus christ is within us, it follows where he is to be adored in our selves, and it is more excellent to see him Crucified in our selves, then At Ierusalem ▪ Their own thoughts and writings is all the Scripture they have to prove this by, I am certain they can have none out of the bible.
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See the Bright Starr, he that cleaves to this man, cleaves to God, so he that imbraces this passion, injoyes the highest good. pag. 242. That God and the Crosse are both one in man. pag. 244. li 17 ▪ That to approach the infinite being of God, the creature is not to be stuck at as any thing, but is lost in this boundlesse ocean, and thus you see how God is all things, and that nothing is but he. pag. 19.
See the Bright Star, he that cleaves to this man, cleaves to God, so he that embraces this passion, enjoys the highest good. page. 242. That God and the Cross Are both one in man. page. 244. li 17 ▪ That to approach the infinite being of God, the creature is not to be stuck At as any thing, but is lost in this boundless Ocean, and thus you see how God is all things, and that nothing is but he. page. 19.
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See the Bright Searr, where he saith, O Ravishing Book! O Miracle! O Prodigy! O new & unusuall thing! transcending and passing all reason, and farre surmounting the tertitories of mans capacity, that all the Attributes of God, proper to his divine Majesty, should bee described in our mortall flesh, that all the internall perfections of God should bee depainted in man, and to know that person as perfect as God; yea, to bee God himselfe, pag. 182, 183. O lying wonder, Matth. 24.24. O false Miracle! O unheard of, and unusu•ll bl•sphemy! Revel. 13.4, 5, 6. O Ravishing and wonderfull lye! Joh. 8.44. for men to say that, that never was, that never is, that never shall bee, that ever the Almighty, Infinite, and ever blessed God, should bee, by the blasphem ous words, and proud thoughts of men, brought down to nothing, and man that is nothing, exalted in the roome of this God.
See the Bright Searr, where he Says, Oh Ravishing Book! O Miracle! O Prodigy! O new & unusual thing! transcending and passing all reason, and Far surmounting the territories of men capacity, that all the Attributes of God, proper to his divine Majesty, should be described in our Mortal Flesh, that all the internal perfections of God should be depainted in man, and to know that person as perfect as God; yea, to be God himself, page. 182, 183. O lying wonder, Matthew 24.24. O false Miracle! O unheard of, and unusu•ll bl•sphemy! Revel. 13.4, 5, 6. O Ravishing and wonderful lie! John 8.44. for men to say that, that never was, that never is, that never shall be, that ever the Almighty, Infinite, and ever blessed God, should be, by the Blaspheme ous words, and proud thoughts of men, brought down to nothing, and man that is nothing, exalted in the room of this God.
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Bright Starr, That the creatures are fully to be reduced to the Creator, and consequently, as whatsoever is in the beam and heat so considered, is no other then Sun and fire it self, so is there nothing in the creature, which is not the Creator himself, pag. 77.
Bright Star, That the creatures Are Fully to be reduced to the Creator, and consequently, as whatsoever is in the beam and heat so considered, is no other then Sun and fire it self, so is there nothing in the creature, which is not the Creator himself, page. 77.
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None are able to discover the Glory of God either in his person or Godhead, but to discover a glimps of it ▪ That I desire this truth trinity in unity may be often read and considered of, it being, the ground and foundation of all Christianity.
None Are able to discover the Glory of God either in his person or Godhead, but to discover a glimpse of it ▪ That I desire this truth trinity in unity may be often read and considered of, it being, the ground and Foundation of all Christianity.
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Bright Starr, If the Son of God, by taking on him the humane nature, made himself of no worth, and descended to bee nothing, it follows that man is nothing, pag. 73. lin. 18. Now hee saith so, but sometimes hee saith that man is as eternall, as perfect as God, yea, God himself, see Theologia, pag. 31. and pag. 37. and pag. 52. lin. 6. See the Bright Starre, pag. 77. and pag. 182. See Divinity Dissected, pag. 1. If the creature, bee something, saith hee, God cannot bee infinite, for there should his beeing bee bounded, where ours began, pag. 78.
Bright Star, If the Son of God, by taking on him the humane nature, made himself of no worth, and descended to be nothing, it follows that man is nothing, page. 73. lin. 18. Now he Says so, but sometime he Says that man is as Eternal, as perfect as God, yea, God himself, see Theology, page. 31. and page. 37. and page. 52. lin. 6. See the Bright Star, page. 77. and page. 182. See Divinity Dissected, page. 1. If the creature, be something, Says he, God cannot be infinite, for there should his being bee bounded, where ours began, page. 78.
Whatsoever the devill is, that is his essence, but the power of the devill in one or many respects in one person, or in a thousand, is not whatsoever the devill is, therefore one appearance of the devill, is not the essence of him.
Whatsoever the Devil is, that is his essence, but the power of the Devil in one or many respects in one person, or in a thousand, is not whatsoever the Devil is, Therefore one appearance of the Devil, is not the essence of him.
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Bright Starr, That light is a pure simple naked and habituall faith, Residing in the crowne of the of the soule, and beholds God without any meane, pag. 115. As if he should say, that the soule, by a habituall faith, beholds God, without a Mediator, for, saith he, nothing is but Gods will. pag. 70. the will of God is God himselfe, therefore, nothing is but it, pag. 71. line 14. and that this is a Divine truth according to the Scriptures, he turnes you to the first chapter, and there you shall see one lye proved to be a truth by another, if this be a trueth it is Impossible that there should be any Mediator, and if this be true then the soule is God, and so God doth behold himselfe without any meane.
Bright Star, That Light is a pure simple naked and habitual faith, Residing in the crown of the of the soul, and beholds God without any mean, page. 115. As if he should say, that the soul, by a habitual faith, beholds God, without a Mediator, for, Says he, nothing is but God's will. page. 70. the will of God is God himself, Therefore, nothing is but it, page. 71. line 14. and that this is a Divine truth according to the Scriptures, he turns you to the First chapter, and there you shall see one lie proved to be a truth by Another, if this be a truth it is Impossible that there should be any Mediator, and if this be true then the soul is God, and so God does behold himself without any mean.
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Bright Star That whatsoever God did or thought from eternity, is discovered and made knowne to man, pag. 183. it is impossible that this should be true unlesse man were infinite, Rom. 11.33.34.35. Job 26.14. Chap. 11.7.8.9.12. Isa. 40.13.14.15. 1 Cor. 2.16. hee that hath the minde of Christ is not, whilst hee is in this world perfect in knowledge, neither doth he know all things in such an Infinit manner as God doth, 1 Cor. 13.12. Chap 15.52.53.
Bright Star That whatsoever God did or Thought from eternity, is discovered and made known to man, page. 183. it is impossible that this should be true unless man were infinite, Rom. 11.33.34.35. Job 26.14. Chap. 11.7.8.9.12. Isaiah 40.13.14.15. 1 Cor. 2.16. he that hath the mind of christ is not, while he is in this world perfect in knowledge, neither does he know all things in such an Infinite manner as God does, 1 Cor. 13.12. Chap 15.52.53.
See Theologia Germanica, That God is good, or to be made good, chap. 4. and yet he is such a good, as he is neither this nor that good, that can be named knowne or manifested, but is also and above all, pag. 19. line 6.
See Theology Germanica, That God is good, or to be made good, chap. 4. and yet he is such a good, as he is neither this nor that good, that can be nam known or manifested, but is also and above all, page. 19. line 6.
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