THE MARROW OF CHRISTIANITY OR A spiritual discovery of some Principles of Truth; meet to be known of all the Saints represented in ten SECTIONS. By T. Collier, Minister of the Gospel. Whereunto is added an Epistle, written by M. SALTMARSH. Isaiah 32.20. Blessed are ye that sow besides all waters, etc. Isay 33.16. He shall dwell on high, his place of defence shall be the munitions of Rocks, bread shall be given him, his waters shall be sure verse 17. and thine eyes shall see the King in his beauty, etc. London Printed by Charles Sumptner for Giles Calvert at the Black spread Eagle, near the West end of Paul's, 1650. To the READER. Christian Reader, FOr to thee alone do I commend this small Treatise, who alone, art able to judge of spiritual things; for, the spiritual man judgeth all things. I have here in this Treatise, presented unto public view, some principles of truth. Although I suppose that some particulars herein, may seem somewhat strange at the first sight, yet I question not, but the same spirit of Truth which is given forth from the Father through the Son to the Sts. will by degrees so gather us up into the mystery of Truth, that we shall all speak the same thing, from our walking in the same light, and acting in the same power, I have in this place only three words to mind thee of, as a preparative to what thou shalt read in this ensuing Treatise. First, that the discovery of the first man Adam, to be but a humane man: a man, endued with humane perfections; is not a strange, but a glorious truth, and meet to be known for, the knowledge of this one particular, leads us to the knowledge of the Creatures nothingness, the wisdom, power, righteousness; etc. of the Creature, it is all but of the Earth; and that it is the proper work of Christ, the second man▪ to ruin and destroy in thee, all, that is of the first Adam, even those relics that remain; that wisdom is turned into folly that strength, into weakness; that righteousness and holiness; into mere filthiness and pollution, so that Christ doth not where he comes in mercy, restore man to his first condition, as it was in Adam; but destroys those principles, as we are Christians, and so creates a new man in us, which, after God, is created in righteousness, and true holiness, Ephes. 4.24. and he that is in Christ, is a new Creature, 2 Cor. 5.17. All old things are done away, behold all things are become new; and as is the earthly, such are they who are earthly; as is the heavenly (that is, Christ) such are they who are heavenly, 1 Cor. 15.48. Secondly, that the glory of a Christians life is in the knowledge of Christ living in him: so the Apostle Gal. 2.20. I am crucified with Christ; Nevertheless, I live yet not I, but Christ liveth in me, and Christ in you: the hope of glory, is the great mystery of the Gospel for the Saints to know, Col. 1.27. that is, not to live wholly on the eyeing of what Christ hath done, without us for us; but likewise to be able to experience the life of that Christ in us, being made partaker of the same spirit, of the same Anointings, etc. Thirdly, that the knowledge of Antichrist, is the knowledge of a mystery, I mean, a mystery of Iniquity, which none can know, but those enlightened from above: that, as the mystery of the Gospel is hid; so likewise is the mystery of Iniquity hid from them that perish. Lastly, and in a word; my desire is, that, what truth thou findest here written, thy spirit may be made one, in and with the same truth; that so, both thou and I, may have communion and fellowship with the spirit in the same truth, and what information and consolation thy spirit findeth from what is truth (letting any Creature-weaknesse, thou findest pass) let God have the glory, and so thy poor friend in the unity of truth, and fellowship of the 〈…〉 A Table of the principle things contained in this Treatise. SECTION 1. OF Adam's condition before his fall. Page 1 adam's in a condition of humane perfection. p. 1. 2. The Image of God, what in Adam p. 2. 3. 5. Man's best wisdom, but the remainder of the first Adam; in it, many too much glory. p. 3. 4. What the Image of Adam is not. p. 8. SECTION 2. The cause or ground of man's fall. First the mutability of his condition: p. 8. God not the cause of sin. p. 10. The second causr of mar fall p. 11. Satan's temptation. Why Satan called a, Serpent p. 12. The cause of man's fall, disobedience. p. 13. The tree of knowledge of good and evil. why so called. p. 13. SECTION 3. Man's misery by reason of his fall p. 14. 15. Man's misery considered under 3 heads p. 16. SECTION 4. What is the means God hath appointed for the recovery of man out of this condition, that is Jesus Christ p. 27 The sin and fault is laid upon Christ p. 17. 18 Christ bore the sins of all: all are saved, and how not saved; and the reason why. p. 19 20. 21 Christ not the efficient cause of love, but rather an effect of love. p. 22. 23. 25 How Christ delivers from wrath. p. 13. 24. SECTION 5. How persons come to have benefit by this means that God hath appointed, as the way of life; which is by Faith. p. 26. What Faith is. p. 26. 27. How Faith is obtained. p. 28. Faith not a condition of the Covenant. p. 29. Faith a branch of the Covenant. p. 3. Faith an evidence of the Covenant. p. 30. The means by which Faith is wrought. p. 31. The properties and effects of Faith. p. 31. How Faith justifieth. p. 32. 33. Faith produceth peace with God. p. 33 Faith puts the soul into the possession of love, it fills the soul with joy. p. 34. SECTION 6. Wherein the condition of person restored by Christ, and their union with God, is discovered: which is, first; a freedom from sin. p. 35 Second, in being one with, and in Christ. p. 36. Christ and the Christians relations, one: first, Christ a Son; so the Saints. p. 36. Secondly, relation of spiritual union. p. 37. In the spirit, power, wisdom, righteousness love, and glory. p. 38. to the 49. Saint's Communion with the Father, Son, and each other. p. 50. 51. 52 SECTION 7. Wherein is declared what the Law is, & what the Gospel; with the difference between them, both in the Letter, and in the Spirit. p. 55. First, what the Law is, in the letter. p. 55. 56. 57 Secondly, what the Law is in the Spirit. p 56. What the Gospel in the Letter is. p. 61. 62 What the Gospel, in the Spirit is. p. 64. The Mystery of the Gospel, what. p. 65 The life of Faith in the most spiritual. 67. 68 The difference between the Law and the Gospel. p. 70. 71. The glorious effects of the knowledge of God in Spirits. p. 63. SECTION 8. The matter of the Church, what. p. 75. SECTION 9 The spiritual Kingdom of Christ in his Church in the latter days of the Gospel, discovered. p. 80. Who are the subjects of Christ's Kingdom, p. 81 The external glory of the Church of Christ in latter days. p. 82. 83 The spiritual glory of the Church. p. 85. The Kingdom of Christ wholly spiritual. p. 90 Objections answered, concerning the personal reign of Christ. p. 93 SECTION 10. Of death, resurrection, and Judgement. p. 108. 2. Part. A brief discovery of Antichrist or the man of sin, both in the History and in the Mystery. p: 113; To the Reader. PErusing this Treatise, I could not but take notice of some precious truths in it, and commend them abroad; The spiritual design of this Author I find to be this; Rom. 14 17. Ephes. 4.3. 2 Cor. to set up the Kingdom of God in spirit, and to draw believers by that more into spirit, and that no difference of outward administration, or Ordinances, should divide Christians that are baptised into one spirit; which truth I did much rejoice to see from his Pen, and practise, and should rejoice to see the like from all the rest. We know he is not a Jew, who is one outward, Rom. 2. neither is that circumcision which is outward in the flesh, we are the circumcision saith the Apostle, Phil. 3. who rejoice in Christ jesus; and have no confidence in the flesh. There are some excellent truths hinted in this Book which I intent to speak on, as of the two adam's▪ the spiritual Church, the spiritual Liberty, the spiritual, not personal reign of Christ) in a little Treatise of my own. Ephes. 1.17. ● Cor. 2. The Lord fill us with the Spirit of wisdom and Revelation: The spiritual man judgeth all things. John Saltmarsh THE MARROW OF CHRISTIANITY SECTION 1. Of Adam's Condition before his fall. THe condition of Adam in his innocency before his fall, was 1. A condition of humane perfection, an upright and perfect man, this is the conclusion of wisdom, Eccles. 7.29. Lo, this only have I found that God hath made man upright, but they sought out many inventions. Obj. But it is said Gen. 1.27. that God created man in his own Image, in the Image of God created he him: therefore it seems that Adam had more in him then perfect humanity, that he was made partaker of the divine nature. Answ. For the clearing of this Scripture, two things are to be considered. 1. what is meant by the Image of God? 2. what is not meant by it? 1. what we are to understand by the Image of God in which Adam was created: 1. reason, wisdom and understanding, Adam was made a reasonable wise and understanding man: in this particular he was in the Image of God: A wise God; there is no searching of his understanding. Esa. 40.28. Adam had the Image of God's wisdom, not the wisdom of God, not the thing itself, it dwelled in God fully, it was essential in him, but imparted to Adam, it was, and is in God essentially, he is wisdom itself Adam was but the Image, God himself the substance. That this Image was in man at first, appears first from Scripture, Gen. 2.19.20. the Lord brought all the creation, to wit, sensitive Creatures before Adam that he might give names unto them, or to see what he would call them: God would now put him to the employing of that reason and understanding he had given unto him, a perfection of reason above all other Creatures. 2. It appears from natural experience, hence it is, that there is so much enquiring after a perfection of humane reason so much studying of Arts, as Philosophy, Logic Rhetoric etc. but from these corrupted relics or principls of reason, yet remaining, in fallen man, striving after & hardly being satisfied without the perfection of reason, able to give a reason of all thiings & this your heathen Philosophers have gone far in, this is that maybe attained in an high measure, & yet be but a reasonable moral man, nay, were it possible to attain that perfection that was in Adam, yet it would be no more than a moral & humane perfection, and this is that which many who bear the name of Christians to much press after & glory in, as if without this wisdom there could be no knowledge of mind of Christ, thus did the Greeks seek after wisdom. 1. Cor. 1.22. the Greeks being the deepest in the knowledge of humane Arts and of the nature and cause of things, therefore they would judge of the Gospel according to reason they seek after natural wisdom: but saith the Apostle, we preach Christ to the Greeks foolishness; so indeed is the Gospel in the mystery of it mere folly to the highest natural understanding in the world, nay it is that which the wisdom of the Gospel destroys where it comes, in power he destroys the wisdom of the wise, and brings to nought the understanding of the prudent, 1 Cor. 1.19. and here lies the great mystery of mistake, I had almost said, of Iniquity, we seek after the knowledge of God unto this wisdom of the first Adaem, how many are there that would confine the knowledge of God in the wisdom, who are not ashamed to say that Philosophy is the mother of Theology, & without this natural wisdom men must come short in the knowledge of God; when the truth is, the first Adam was of the earth, earthly, the 2d. is the Lord from heaven, and they who have but the first Adam's wisdom are still of the earth, earthly, the wisdom of the first Adam comes infinitely short of bringing us to the knowledge of God in the spirit, but it is by the wisdom of the second Adam, who is the Lord from heaven, and the wisdom of the father, we attain the knowledge of God in the spirit; which wisdom destroys, & brings to nought the wisdom of the first Adam, 1 Cor. 1.19. Chap. 2.6, 7, 8. and 3 Chap. 18.19.20. Note that all unbelievers and carnal professors are in the wisdom of the first Adam, all believers spiritually made alive by Jesus being delivered from themselves are in the wisdom of the second Adam, the Lord Jesus who is the wisdom of the Father, 1 Cor. 1.24. 2 Adam was in the Image of God, that was in a perfect moral pure, and sinless condition, he was made upright, innocent without sin, but he sought out many inventions. Quest. How may a moral purity and righteousness be said to be the Image of God? Answ. 1. God was, and is perfectly, essentially, and spiritually pure, Adam was but the Image or Character of this purity, as it is possible to draw a complete Image of Character of a living man in a piece of stone or timber, and we say and speak truly, that it is the Image or likeness of a living man, yet it is not a living man, nor hath it any part of man's nature in him: even so was Adam in the Image of God, there was not only the wisdom of God in creating of him, but the properties of God in some measure imparted to him, yet not partaker; of the divine nature, righteousness, and freedom from sin was morally in him, yet not partaker of that spiritual holiness that is in God. But secondly, and more principally in the first Adam who was earthly, was the Image of the second who was the Lord from heaven, so that all the righteousness, holiness, wisdom, etc. of the first Adam, was but an Image of the second Adam, and that moral and humane perfection in the first, and those remaining principles that yet remained in his nature was at the highest and yet it is but an Image, as a drawn Character in a piece of timber or stones of the second; the spiritual and divine nature which dwelled in Christ bodily, and is communicated spiritually unto all the spiritual posterity of the Lord Jesus, who in himself and in his Saints is the substance of this Image which was the first Adam. 3. Adam was in the Image of God in respect of a power: he had power given him to stand or fall, and in this power he stood till the temptation came: the first temptation he fell, and this power was but an Image of the power of God in which the second Adam came, and of which all the Saints are made partakers, they enjoy the substance of Adam's Image. 4. Adam was in the Image of God in respect of eternity, he had given him an everlasting being in that moral upright estate, had he not degenerated from it, as appears Gen. 2.17 In dying thou shalt die, hence a negative must be necessarily inducted, in obeying thou shalt live, but this life in Adam was but a Character or Image of that spiritual & eternal life, souls are made partakers of in the second Adam, john, 4.14. thus it appears that Adam was a man in whom all humane perfections, wisdom, righteousness, and purity dwelled yet secondly, he was in a mutable and changeable condition, and so quickly fell from his station, and perfection in which he was created he sought out many inventions. A second thing considerable, is what this Image is not? 1. It is not that wisdom and understanding which the second Adam was endued with, and all believers are made partakers of in the days of the Gospel Esa. 11.12.1- john 2.27. 2. It is not that purity and righteousness which dwelled in the Lord Jesus the second Adam, and so spiritually in all the saints, 2. Cor. 5.21. 3. Neither was it that power put in the second Adam who is one in God▪ and stands while God stands, for he is the Lord from heaven: neither that power saints are made partakers of who are one with God in Christ, and kept by the same power unto salvation, 1. Pet. 1.5. preserved in Christ, jude 1. 4. Neither was his eternity such an eternity in which the saints are inverted a spiritual eternity, an eternity in God the Father and in the Son a glorious unconceivable eternity, Col. 3.4. Psal. 16 11. 2. As it was a condition of humane profection not of spiritual perfection, so it was a condition free from pain, and sorrow, for he was free from sin. & so from sorrow; his sin brought in sweat and sorrow SECT. 2. The cause or ground of man's falling. THe cause or ground of man's falling from his first estate may be considered under there particulars 1. The mutability of his condition. 2. The temptation of Satan. 3. His disobedient acting, contrary to the revealed mind of God. First, the mutability of his condition, he was created of God, though upright and perfect, yet subject to a change: the power being put in his own hand; the first opportunity presented him, he falls, and (indeed) it could not be otherwise, he could not stand of himself unless he had been God. Obj. If the mutability of Adam's condition was the first cause of his fall; than it seems that God himself was the first cause of sin, if God made man at first in that condition that he might fall, nay that he could not but fall, than God himself seems to be the first cause both of sin and misery. Answ. It is true▪ that the first cause of all things is in God, he was before all things, he created all things, and all things live, and move in him, ann by him, and he worketh all things after the counsel of his own will, yet 2. Although he be the first cause of all created things, yet not of any evil that through degeneration, and Satan's temptation, flows from those beings: man in his first creation was good, but through his degeneration from it, he became evil so that the evil was not in God but in man. 3. God having made man in such a condition, man of himself freely voluntarily, and rebelliously falling God bringeth about his everlasting purpose in raising up some in the second Adam, to a spiritual and everlasting union with himself, where they shall be for ever preserved & be kept by the power of God from falling: and others; (to wit) all unbelievers left in the nature of the first Adam; and there he manifesteth his Justice. 2. the cause of man's falling was the temptation of Satan or the Serpent so he is called Gen. 3.1. note first what Satan is that tempts and overcomes man, 1. he is a spiritual enemy to mankind, as appears not only by his deluding of our first parents but the whole Scripture discovers as much; he goes about like a roaring Lion, seeking whom he may devour, no sooner was man created of God, but he seeks presently to devour him, God having given forth Christ as a remedy, he presently sets upon him likewise, to devour him, if he could, and so in him all mankind for ever Mat. 4. Thus you see Satan is an adversary to mankind, 2. Satan or the devils, or the fallen Angels the Angels that fell seem to be many, jud. 6. the Angels that kept not their first estate are reserved in everlasting Chains under darkness unto the Judgement of the great day, so there are many devils or spirits, as appears by the man possessed by the devil, when Christ asked his name, he answers my name is Legion, for we are many. 3. He is a lying & deluding Spirit, that ofttimes transforms himself into an Angel of light: hence it comes to pass, that he so deludes all the Sons and Daughters of disobedience, that they look upon all his works of darkness with delight and pleasure: and ofttimes it comes to pass, that he so fare transforms himself into a son of light, that he deludes souls under the name of Christ, and when nothing less than the name of a Christian will serve, he, will be the Christ, or rather the Antichrist to deceive souls, hence it comes to pass, when downright Papacy will not serve, he will turn himself into a prelatical shape rather than lose his rule and credit amongst the sons of men: if once Prelacy grow out of date, he can change himself into other shapes; if ten horns be too heavy to be born, he will be content to wear but two like a Lamb, rather than none at all. Qu. Why is Satan called a Serpent? Answ. Because in his first prevailing with that woman he did either make use of the Serpent Gen. 3.1. who was a Subtle creature, and so comes in the Serpent unto the woman, or else secondly transforms himself in the shape and form of the Serpent and so represents himself unto the woman, and so from hence received the denomination of a Serpent Rev. 12.9. In the first, then learn, that Satan usually makes use of the wisest and subtlest creatures to bring to pass his will in or by them: if the second learn that Satan can transform himself into any shape or form to delude and deceive souls. A third cause of man's fall; was, disobedient acting, contrary to the mind of God, In the day thou Eatest ihereof, thou shalt die, saith the Lord, Adam eateth thereof, and dieth: disobedience was the cause of man's fall Rom. 5.18.19. Qu. What was Adam's disobedience? An. Eating the forbidden fruit. Gen. 2.15. Qu. What was this fruit? Ans. The fruit of a Tree in the Garden or Paradise of God, Gen. 2: 9.16: called the Tree of knowledge of good and evil: good, if a man did not eat of it; evil, if he did eat of it. A Tree, who so eateth the fruit thereof, shall know the difference between good and evil; so he indeed knew good by the want of it, and evil by the sense & enjoyment of it: What mystery might be presented by this pleasant fruit, I shall not at present dispute, because it is something dark unto me; whether sin which seems very pleasant unto a carnal eye; or the world, which much prevails upon a carnal mind; or honour, or both: All these temptations Satan made use of unto Christ himself, and represented them to his eye, as a deceivable fruit, if possible he might deceive him: And the Tree of Life representing Christ, that whosoever eateth & drinketh of him, might live for ever, Io. 4, 14. Rev. 22.2. SECTION 6. Man's misery by reason of his fall. Man's misery by the sin of Adam, was death, In dying thou shalt die, or thou shalt die the death, Gen. 2.17. Now under the name of Death, the Scriptures comprehend divers things: A spiritual death in sin; so are all natural men dead in trespasses and sins, subject to external miseries, and deadly plagues, Exod. 10 17. Externall afflictions upon the body, so Paul 2 Cor. 1.5.6 the dissolution of man's external and natural ltfe, Gen. 35.18. Psal. 146.4. The perdition of body and soul for ever: All which miseries come in by the sin of Adam. As the second Adam was the way letting in all good to mankind; so was the first Adam the way or floodgate, letting in all miseries upon foul and body. Object. Some will object and say, But how could Adam lose a spiritual life, and so come under a spiritual death? seeing he never had a spiritual life in God; how could he lose that which he never had? Answ. Although Adam had never a spiritual life in God, yet he had a spiritual subsisting given him of God, free from sin; and so capable of defilement: For the truth is, it is the internal part of man that sins, the form or body of man is acted by the guiding of the internal part; so that Adam now dies in his spirit, he hath neither power, wisdom, nor will, to do that which is wellpleasing to the Lord; he hath not only lost that wisdom, will, and power of acting▪ in the first Adam; but likewise of believing, and so of applying that salvation tendered in the second Adam, until he spiritually and powerfully draw up the soul unto himself, John 6.44. and so makes him not only partaker of all that complete righteousness wrought for him; but likewise fulfils all righteousness in him, Rom. 8.4. Or else man's misery may be considered under these three heads. 1. A condition of death, as you have heard. In the day thou eatest thereof, thou shalt die the death; that is, death internal, and death external, and death eternal; without a means, or a remedy preventing it. 2. A condition of enmity, I will put enmity between thee and the woman, & between thy seed and her seed; & all unbelievers, which so live and remain, are in a state of enmity, God hath not declared himself any other unto them; and their nature is still at enmity with God. 3. A condition of insufficiency to help themselves: Adam was not able to help himself, and all he could do, was to hid himself, he could not deliver himself out of this condition: neither are all the sons and daughters of Adam able to help one soul our of this condition, if God help not. Therefore this should teach souls made alive by Christ, to admire mercy, and to cry Grace, Grace, un to the whole work of God, both in them, and for them SECT. IU. What is the means God hath appointed for the recovery of man out of this condition? THe means God hath appointed to deliver Man out of this condition, is Jesus Christ; and therefore promiseth Christ immediately upon the Fall, Gen. 3.15. Herein is God's love manifested, that he leaves not man in his lost estate; but gives forth his Son out of his bosom, that he might seek and save that which was lost, and so deliver us from wrath to come, Rom. 5.9. 1 Thes. 1.10. He is Jesus the Saviour, and the alone Saviour of his people from their sins, Mat. 1.21. acts 4.12. that is, he is the alone way, through which the Father brings down salvation to sinners, and through which he draws up souls to himself; there is no other way of God, down to the soul, nor of the soul, up to God, but through Jesus, john 14.6. Quest. What must Christ jesus undertake and perform; before the breach is made up, and fallen man recovered? Answ. 1. He must take the sin and fault upon himself, Isai 53.6. 1 Pet. 2.24. He that knew no sin was made sin for us, that we might be made the righteousness of God in him 2 Cor. 5.21. Admirable mercy! that when man had sinned, and lost himself; Jesus Christ, who never knew sin, either in act or thought, must now take upon him the sinner's sin, and so be made as it were a lump of sin, and this he did willingly of himself, he bore out sins on his own body on the Cross; Christ took the whole sin of Adam, and the whole world upon himself, when Adam had sinned, and all mankind in him, Adam and all must have died, Christ takes the sin upon himself; and so taking the sin upon himself, he withal takes the curse, and so undergoes the sentence of death. The curse was, In the day thou Eat est theroof, thou shalt die the death. Christ he dies the death, that so he might free man from death; and so Christ in bearing the sin and the condemnation, recovers man out of this lost and undone condition. Two objections here need to be cleared. Object. 1. Whether Christ Jesus the Second Adam bore the sins, and so, the condemnation of all men? Answ. First, it is without question, that he took the sin and fault of the first Adam upon him, and so the sin of the world, whose nature was in him, and so taking the sin, so the condemnation of the whole upon him; else he could not have effected that work for which he came. Object. If Christ bear the sin and condemnation of all, why then are not all saved? Answ. 1. All are, in one sense, saved, that is, with an external salvation from the present curse and death pronounced, and so the whole world have a being by Christ, and a redemption, a salvation, a peace, which it enjoys by him; a mercy that they are not sensible of, Col. 1.20. having made peace by the blood of his Cross, by him to reconcile all things to himself, whether things in heaven or things on earth, etc. Note, all things are reconciled. What things? The same that were made by him, verse 16. All things partake of this reconciliation and peace. Secondly, all are not saved with an eternal salvation, because all do not believe. It is true, that there was a salvation purchased from the external part of the present curse for that present sin; yet Adam's posterity acting other sins, draw on other external judgements; but there was likewise, by the taking away of the present judgement, or death threatened, a prevention of the present execution of that eternal death, included; and so a spiritual and an eternal life by Christ obtained; yet so, as that none partake, of it but believers: so that although there be a salvation purchased by Christ & tendered unto all, yet none are made partakers of this salvation, but believers; and none can believe savingly, but those who are drawn up to the Father, through the Son by a power above themselves, who were known and beloved of God from everlasting, the Father giving forth his Son as a public person, making satisfaction to the law of transgression, that all mankind might be brought under the tender of the Gospel; that so, upon believing, they might be delivered from both the first Covenant, and transgression, no man being (indeed) delivered from either, but by believing; all men remaining in the first Adam, and so under the Law of transgression in the spririt, unless believers; Christ having purchased an eternal salvation; but keeps it in his own hand and dispenseth it in the spirit, to those to whom God gives hearts to receive both him and it: so now nothing hinders the salvation of any man, with relation to Christ, a Saviour or Deliverer from the transgression and sin of the first Adam; (on God's part) externally all partake of it; internally, only believers; He is the Saviour of all, but espeacially of them that believe. And nothing (on God's part) hinders the eternal salvation of all, with relation to the purchase, or price paid, but only on God's part, his eternal purpose to draw up some into union with himself in his Son; and leaving others to believe, if they would, or could. And from hence, on the creatures part, being thus left, only a Christ tendered able to save them, if they believe, they being left of God, having neither will, skill nor power to believe, perish everlastingly, under the rejecting of the Gospel. Object. It seems to be injustice in God to condemn the sin of all upon Christ, and yet to condemn it upon the sinner too. Answ. 1. It was as easy for Christ, being thereunto appointed of the Father, to make satisfaction to the Law of Transgression for the sins of all, as one. Such was his excellent worth. Secondly the spiritual and eternal part of it remains still with God in Christ, and is handed forth to none but believers; and of it remains that there is no injustice in God to put such a worth in the sufferings of his Son, that it is able to satisfy the Law of transgression for all, and able to save all that come to God by him; and yet to condemn sin, even the sin of the first as well as the rejecting of the second Adam, in all those that refuse him, seeing his eternal purpose in all was, the setting forth of his Son as a maker that so there might be a visible ground upon which the beloved of God might accept of peace, and so come to enjoy that invisible union with the Father in the spirit, which he from eternity intended: and likewise, that there might be a visible rule of rejecting all who wilfully contemn their own peace, and so judge themselves unworthy of eternal life. Quest. Did Christ purchase life and love from the hand of the Father? Answ. Nay, he did not purchase life and love from the hand of the Father, but was a gift flowing forth from the father's love: the death of Christ was not the cause efficient either of life or love: but love in God was the efficient cause of the coming forth and suffering of Christ joh 3.16. God so loved the world, that he gave his son Qu. In what sense then may Christ be said to deliver from wrath, 1 Thes. 1.10. And to purchase his Church with his blood, acts 20.28? Answ. 1. He delivers from wrath in a twofold consideration. First, from that wrath and Justice of God, gone forth in a righteous Law it being broken, wrath is gone forth upon all, because God is truth, and so in the Letter, wrath is gone forth upon all through Adam's transgression, and so all unbelievers in that sense, are under wrath, and there remain eternally if not delivered, john the 3.2. They are delivered from wrath with relation to their apprehension: never any soul comes savingly to Christ, but the first makes him sensible of an estate of Wrath, and so every believer may truly say, They were once Children of wrath, that is in an estate of wrath under the Law of Transgression, and so are delivered from wrath to come; because if God had not from everlasting received them into the number of those written in Heaven, they must likewise have endured wrath to come. Secondly, he purchased his Church with his blood; and so salvation for them under two considerations: 1. He purchased his Church from the law of transgression God having said, in the day that thou eatest thereof thou shalt die. Man eats and so should have died eternally, had not God provided such a remedy: therefore he gives his son to purchase Man from that condition. 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions: man being sensible of his lost condition, must have something to satisfy his conscience; therefore likewise the Father gives Christ, and in both these, not as the first and moving cause of any thing in God: but God out of his love gives forth his Son to effect that work. As if a man indebted for more than he is ever able to pay, the Creditor having vowed satisfaction, the debtor is cast down and troubled exceedingly: the creditor to satisfy both his own word and the mind of the debtor: sends forth his son, and fully inables him to pay the debt; he brings along the debtor with him, pays the debt, cancels the bonds and sets him free; and thus it was with the Father, man had sinned, God had said in the day thou sinnest thou shalt die, this debt of death must be discharged: the Father, that he might be just and yet a justifier, and that the conscience of fallen man whom he loved might be satisfied, he gives or sends forth his Son, he pays the debt, and so satisfies the word of the Father, and the conscience of the sinner, and so (indeed) is not essentially the procuring cause of love, but rather an effect of love to both the word of the Father, and the conscience of the sinner, and this was God's way from eternity through which he intended to manifest himself to his people. SECTION V How persons come to have benefit by this means that God hath appointed as the way of life? SInners come to have benefit by Jesus Christ, by believing, john 3.16.36. He that believeth on the Son, hath life, and he that believeth not on the Son, shall not see life, but the wrath of God abideth in him: Faith as an instrument is the means appointed of God by which, sinners receive, and own Jesus Christ, and life by him. For clearing this truth, three things will be necessary to be considered. First, what Faith is? Secondly, how it comes? Thirdly, the properties and effects of it. 1. What it is; Faith is the apprehending and applying Christ, and so the Father, and his everlasting grace in him. 1. It is the apprehending of Christ that is the observing and beholding of him, as he is in himself, the seeing of him in his beauty, and excellency, Esa. 33.17. thine eyes shall see the King in his beauty, it is to see all that worth to be in him that the soul needs, and then 2. To apply him according to the souls present occasion, a dying Christ to a dead soul, and this Christ commends unto us to be the faith by which Souls come to enjoy salvation, john 6.40. this is the will of him that sent me, that he that seethe the Son, and believeth on him, may have everlasting life, (note) He that seethe the Son, that is, apprehends that worth and excellency, that ability the Father hath put in him to save sinners, able to save all those to the utmost that come unto God by him, and believeth on him, that is applieth him, receiveth him as its alone Saviour, and justifier, to them he gives power to become the Sons of God, john 1.12. even to as many as believe on his name. 3. This faith doth not only apply Christ, as given forth of the Father singly, and a part from the Father, but it applies, that is, owns the Father in the Son, and that everlasting love of the Father to the Soul, brought down through the Son; for the Son is but the Father's way down to sinners, john 14.6. john 12.44. He that believeth on me, believeth not on me, but on him that sent me that is, believeth not alone in Christ, but believes and enjoys that everlasting good will and love of the Father, to the soul, anb so seethe the Father in Christ commending love, and so giving forth himself to the soul, and so is able to see and say that it is indeed God that justifies, and that God was in Christ, (as the way) reconciling sinners to himself, not imputing their sins; and now the sinner sees that Christ never acted any thing, or brings down any thing to the soul, but what was and is the good will and pleasure of the Father, and so faith owns, not only Christ, but the Father giving forth the son as the price of their redemption, Ephes. 1.7. Gal. 3.13. and way of their adoption, Gal. 4.5. 2. How is this Faith obtained? Answ. It is the free gift of God, as Christ who is its object and all other good things, for every good and perfect gift comes down from the Father, God in Christ, is the Prince and Author of our faith, Heb. 12.2. Looking to Jesus the Author and finisher of our faith, Eph 2.8. ye are saved freely by grace, through faith, & that not of ourselves, it is the gift of God; faith is the proper and peculiar gift of God, no man cometh unto me, except the Father which hath sent me draw him it is the Father that works all the Father first loves, and then gives his Son, and then draws souls up unto himself in the Son, else they never come: No man comes to me, unless the Father draw him, john 6. hence it is, that the experienced soul desires to be drawn, Cant. 1.2. Phil. 1.29. for unto you it is given in the behalf of Christ, not only to believe, but to suffer, that is, you who have received this gift of faith, must expect to suffer likewise. Obj. But is not faith held forth in the Gospel, as the condition of the Covenant of grace, he that believeth shall be saved? Answ. 1. Although it seems in the letter of the Gospel, to be held forth as a condition of the Covenant he that believeth shall be saved, yet it is in the spirit mystery of the Gospel, a condition on God's part, it is true, none can be said and say truly himself, that he is in the Covenant of grace, before faith; yet this faith is the gift of God, as you have heard, and if any condition it is on God's part in the mystery, and it is his promise, Heb. 8.10. This is the Covenant I will make with them, I will write my Laws, in their hearts, saith the Lord, that is, I will take them off themselves, and make them partakers of my spirit, which shall cause them to own love in God, and to live out of themselves, in God, and shall cause them to act spiritually, even as Jesus Christ himself acted, and so faith may be said (indeed) to be rather a branch, or part of the Covenant of grace, than the condition, for God in the Covenant promiseth to write his Law, and to give faith and all good unto the soul, he gives Christ a Covenant, and with him he gives all, having given us his Son, how shall be not with him give us all things? 2 Faith is indeed an evidence to the soul, that is in the Covenant of grace and made one with God, hence it is called, Heb. 11.1. The evidence of things not seen, that is, not seen with a carnal eye, the spirit evidenceth it, and saith receiveth that evidence, and so the soul is satisfied through faiths believing of the word and spirit of God. Obj. What is the means by which God worketh faith? Answ. The means by which God works faith, is, his word and spirit by the preaching of the Gospel, as the instrumental means of this spirit working as the principal means, Rom. 10.14 john 6.63. now it is true, God is not limited in his way of working, (that is) he hath not confined himself to a verbal preaching, although it is true likewise, that he ordinarily and usually worketh faith by such means: but a gospel-preaching is of necessity in the working of faith; that is a spiritual Gospel-discovery of the love of God in Christ, and such a preaching may be by the spirit of Christ in reading some word; or any other way he pleaseth to work, and it may truly be called a gospel-preaching: any spiritual Gospel-discovery to a soul, through which it is brought up into Gospell-injoyments, may truly be called a spiritual unfolding or preaching of the Gospel, hence it is, that the preaching of the Letter, or a verbal preaching, is not where called a powerful and prevailing preaching, unless the spirit preach: it is the spirit that must convince the World of sin, joh. 16. And our Gospel came not only in word, but in power and in the holy spirit. 1 Thes. 1.5. It is true, God usually worketh by means, but it is as true that he can as well work spiritually without means, if he please; and this he hath done much of late, I do not question but many who are spiritually enlightened, and live in the spiritual enjoyments of God, have had experience of it. Qu. 3. What are the properties and effects of faith? An. The properties and effects of Faith are many; It justifies the soul from sin, Act. 13.39. by him all that believe are justified from all things from which they could not be justified by the law of Moses. Qu. How may faith be said to justify? Answ. 1. Not as the efficient cause of our Justification, that is, God only in Christ, it is God that justifies who shall condemn? But 2. Faith justifies as it receives Christ and applies him as its justification; so that it is said to justify, because it satisfies and quiets the soul in Christ who is its justification, Rom. 4.5. He that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Note two words: 1. He that believeth on him that justifieth: that is, Christ all that believe, are justified by him, Acts 13.39. So it is Christ that justifieth; faith only owns that justification held forth in Christ. 2. Word, His faith is counted for righteousness; that is either first, God never declares a man righteous and just, until he gives him faith to enjoy his righteousness, in Christ: or else secondly, his faith is counted or called his righteousness, because he never till then enjoyed his righteousness. And so that when I say, or the Scripture saith, that Faith justifieth: that is, faith receives and owns the justification of God in Christ declared, and so soul by it lives in the enjoyment of justification and freedom from sin. The 2. property or effect of faith, is union and peace with God, Rom. 5.1. Being justified by faith we have peace with God, ch. 15.13. Now the God, of hope filyou with joy & peace through believing. This is one glorious effect, that those who once were a fare off, should now be made nigh by the blood of Christ, and be brought into the enjoyment of it by believing. The third effect is, it puts the soul into the possession of the love of God, 1 joh. 4.16. We have known & believed the love that God hath to us: & God is love, and he that dwelleth in love dwelleth in God, and God in him. It acts the soul above itself and causeth it to dwell in God, and so to dwell in his love, and this is an exceeding glorious effects, and that which in the fourth place, fills the soul with joy. 1 Pet. 1.8. joy unspeakable, and full of glory. What can a soul desire more, then to dwell continually in the love of God? When the soul is satisfied from its union with God, and its dwelling in God, that all the administrations and make forth of God, is love unto it. And thus it dwells in love, and from hence is filled with joy, it causeth the soul always to dwell at the right hand of God, where is joy & pleasure for ever more. Fifthly, in a word to conclude, the effect of faith is such, as that GOD by it works up the soul to an internal and external conformity to Christ in some measure, with a spiritual and eternal conformity in perfection in another world, 1. john 3.1, 2, 3. Phil. 3.19. where faith shall cease, and love and unity be made perfect, 1 Cor. 13.13. SECTION VI. Wherein is the condition of persons restored by Christ & their union with God discovered? THe Restauration of persons by Christ may be considered, 1. Either external and general: or else 2. more special and spiritual. First, externally and generally, and that hath a relation to all, it is as ye have heard formerly, 1. A condition of being in the world. 2. A condition of possibility of a spiritual and eternal well-being in God, if God in his Son draw up the soul to himself, joh. 6.44. But secondly, and that I principally intent, is the more special and spiritual condition of souls thus drawn up to God in Christ; it is not only a restauration to the condition of the first Adam, with relation to a freedom from sin. This every believer enjoys by Christ, a freedom, a justification from sin. But secondly, every soul drawn up out of itself to God, is brought into the condition of the second Adam; which is a condition as far above the first, as the Heaven is above the Earth: For, the first man is above the earth, earthly; the second man is the Lord from Heaven: and as all men have born the Image of the earthly; so those who believe, bear the Image of the Heavenly; and as is the Heavenly, such are all they that are heavenly, 1 Cor. 15.47, 48, 49. And wherein in Christ exceeds the first Adam, therein believers exceed; for they are as he is, even in this world, 1 john 4.17. Now the condition of Christ. and so the Saints, exceeds the condition of the first Adam, not only in their being upheld by God: but principally, in these four particulars. 1. In their spiritual relations unto God: Christ, and so all believers are related to the Father as Sons, and that not only by creation, as the first Adam, or natural generation: but first Christ a Son by a spiritual proceeding and coming forth from the Father, who was eternally one in the Father, and so in him all believers are made by the same spirit, the adopted sons of God, being made partakers of the same divine Nature. Adam's Sonship was in the flesh by creation, ours in the spirit by regeneration, and the spirit of adoption, which is indeed a mystery to all natural men, and worthy to be looked into and known of all the sons and daughters of Zion, 1. John 3.1, 2, 3. Behold what manner of love is this that we should be called the sons of God. 2. Relation of Christ, and so of the Saints as of sons, so of a spiritual union with God, not only a union by way of peaee, but a union of spirit: thus was the Father and the Son one, john 14.10.11. joh 10.30. I and the Father are one. And thus are all the Saints one in the Father & the Son, and in and with each other in the spirit, john 17.21. It was a part of the prayer of Christ, who was heard in all things he asked, That they also may be one in us: Now the union of the Father, Son, and Saints may be considered, either as first a union of spirits; The Lord poured down of his Spirit abundantly upon the Lord Jesus, according to that Glorious prophecy, Esay 11.2. And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of council and might, the spirit of knowledge and the fear of the Lord. And this was fulfilled when Christ was haptized Mat. 3.16. john 1.22.23. Of this spirit are the Saints made partakers, joh. 14.16.17. I, saith Christ, will pray the Father, and he shall give you another Comforter, and he shall abide with you for ever even the spirit of truth, whom the world can not receive, This spirit of Christ, or this spiritual anointing, is that which every son and daughter of God are made partakers of, Rom. 8.9. Now if any man have not the spirit of Christ, he is none of his, Christ dwells spiritually in all the Saints, Christ is in you, except ye be reprobates. Therefore it concerns, all who profess themselves to be Christians, to examine themselves. It is much to be feared, that there are exceeding many carnal Christians, I mean, that bear the name of Christians, and that in a more than a common and ordinary way. And if Christ be in you, Rom. 8.10. the body is dead because of sin, that is, the body is a dead and sinful body, and cannot act toward God; & if Christ be in you, you shall be sensible of it. Never a soul wherein Christ dwells, but is sensible of its own deadness, through the dwelling of Christ there, Col. 3.8. Ye are dead (saith the Apostle) and your life is hid with God in Christ: but the spirit is life because of righteousness, that spirit of Jesus that adopteth sons to the Father in him, and hath discovered and made the soul partaker of the righteousness of God in him: lives and acts continually in the spiritual Christian. Hence it is, the Apostle could say by experience, Gal. 2.20. I live, yet not I, but Christ lives in me: Thus are the Saints made partakers of the same spirit of life that was in Christ Jesus, 1 Cor. 6.17. He that is joined to the Lord is one spirit, of the same anointings, and the anointings that ye have received shall teach you all things, 1 joh. 2.27. 2. They that are joined to the Lord, are made partakers of the same power: there is a union with the Father in his power, the spirit of might was poured upon Jesus Christ, and he stood in the power of the Father: as he came forth in the wisdom of the Father, so he acted by the power of the Father, and this power the first Adam never had, and as Christ the head was upheld in the Father's power, he was anointed with the holy spirit and with power, Acts 10.38. All power in Heaven and Earth was given to him, so that he stood in the power and strength of the Almighty (and this did not the first Adam, if he had, than he had not fallen) he is called, Esa 9 the mighty God, the everlasting Father, the Prince of Peace, so that he stands while God stands; So likewise this is the condition of all the Saints, spiritually made one with God in him, the same power upholds them that upheld Christ, they are kept by the power of God unto salvation, God's power is become the Saints power: A glorious word of comfort for the Sons and Daughters of Zion, with relation to afflictions, either external or internal, they stand not in their own strength, they are not founded upon their own bottom, they are out of themselves, the power of God is theirs, and they may conclude with comfort, that while God stands, they shall stand, he hath promised to be with his in affliction, to uphold them, to comfort them, to carry them through in his bosom: If the Saints were but sensible of this truth, that the power of God is for them: it is that would exceedingly help them against the fear of falling. 2. Consider this might be a warning to the Saints, to take heed of acting in their own power but in all undertake to see themselves acted by a power above themselves. 3. As there is a union of spirits, a union of power; so there is a union in wisdom, the wisdom of God is become the Saints wisdom, and that not as in the first Adam; he was made partaker of wisdom; God imparted wisdom unto him, so as to make him a reasonable man, humane wisdom according to his humane nature: so that here dwelled in him, as you have heard formerly, a humane perfection in this particular: but the second Adam, Christ, was not only made partaker of the gifts of wisdom but he was the very wisdom of the Father, he was both the power and the wisdom of God, he had the spirit of wisdom poured down upon him, he dwelled in the Father's bosom, and lived in the knowledge of the whole Council of GOD, and from hence he never did his own will, but the will of the Father, and as Christ, so all the Saints are made one in this wisdom, Christ who is the wisdom of God is made unto us, wisdom, 1 Cor. 1.30. not only by way of imputation, but by the operation of the same spirit who dwells as truly in every believer as in Christ, and as the wisdom of the spirit increaseth, so the wisdom of the flesh decreaseth that wisdom in the first Adam was a humane wisdom, this a spiritual and heavenly wisdom, this wisdom destroys that wisdom: that is, in the things of God, he destroys the wisdom of the wise, and brings to nought the understanding of the prudent: that wisdom sets the creature working; this sets the creature a believing: that wisdom carried on the creature in its own power: this spiritual wisdom sets the creature out of himself in the power of God: that wisdom carried on the creature to the answering of God in the Letter (and yet in all comes short) this wisdom carries on the soul, where it dwells, not after the oldness of the Letter, but after the newness of the spirit: in a word, that wisdom could not help to the knowledge of God in the spirit: this doth, 1 Cor. 1. After that in the wisdom of God, the world (viz. in the wisdom of the first Adam) by wisdom knew not God, but the wisdom of Christ teacheth the spiritual knowledge of God, 1. Cor. 2.12.14.15.16. Hence it is, that those who are taught of God, despise the world's wisdom, and are content to be fools to the world, and in the world's eyes, that they may be wise in God. Hence it is likewise, that so many ignorants, in the wise and learned men's account, are made partakers of the knowledge of God in the mystery; which (indeed) according to the word of the Apostle, 1 Cor. 1.27. confounds the wise and learned, and mighty things of the world: this being a truth, that Saints are made one in the wisdom of the Father. How should this, in the first place encourage them to look up to the Lord, for the more full enjoyment of this spiritual wisdom? that as they are made one in the wisdom of God so they might live in the same wisdom: and from a deep sense of their own folly, to look unto the Lord for continual teachings, and leadings forth in the spirit, expecting that promise to be fulfilled, Thou shalt hear a voice behind thee, saying; This is the way, walk in it, when thou turnest to the right hand, or to the left. 2. This might be a ground of comfort to the Saints, in all their walkings with God: the wisdom of God is theirs, that God, with, and in whom they are made one, is their wisdom; and in the conclusion they shall be swallowed up in the perfection of it, as Christ himself, 1 John 3.2. 3. This might answer that foolish opinion of they world, who look upon the most spiritual Saints, as the worst fools in the world: It is true, the wisdom of God is folly with men; but if the could look with a spiritual eye, they should see that those people are the only wise people, wise in God, and those who live below upon Creatures, and things that will not, nor cannot satisfy, are (indeed) in God's account the only fools, and they themselves shall be driven to confess it one day. 4. Christ and the Saints are made one with God in righteousness; God's righteousness was Christ's righteousness: for the fullness of the Godhead dwelled in him bodily; He was filled with the spiritual indwellings of God; who continually acted him according to the divine pleasure, and as the second man was made one in the righteousness of the Father, so are all the Saints made one in the same righteousness: he was made sin for us, that wemight be made the righteousness of God in him, 2 Cor. 5.21. Quest. How may the Saints be said to be the righteousness of God in Christ? Answ. Either, First in the Letter; there is a righteousness presented, which is the first thing sinners are made partakers of; that is, the righteousness of a Christ, dying upon the Cross, making satisfaction to the letter of the Law, and to the conscience troubled, by reason of that letter, which is (indeed) the cause of sin, for where no law is, there is no transgression; Now, Christ dying upon the Cross, satisfies the Law; and likewise upon the sight and application of him, satisfies the troubled conscience. This is the first righteousness of God discovers to the souls of sinners, and by faith makes them partakers of it, and this is called the righteousness of God, because God gave forth his Son, enabled him to go through, and by his suffering, to obtain such a righteousness for his people, that might both satisfy the Law transgressed, and the Conscience of man's transgressing. Secondly, in the spirit, the Saints are made the righteousness of God; that is, God, now as in Christ, dwells and acts in the Saints by his Spirit, writes his Law in their hearts, makes them partakers of his own nature, and so goes on in fulfilling his own righteousness in them: For, the righteousness of the Law in the Spirit is fulfilled in us, as well as the Law in the Letter for us, who walk not alter the flesh; that is, after the Law in the Letter, but after the spirit of Christ who dwells in us, and acts according to its own pleasure, and so by degrees draws up the spirits of his people to himself, until at last, they are swallowed up in the fullness, of the rigbteousnesse of God in the Spirit, and be made wholly and for ever one in the Father with Christ, 1 john 1.2. A glorious mysterious truth, meet to be known of all spiritual Ones; this is the top of the Saints glory, and their height of spiritual perfection, the knowledge and enjoyment of this spiritual Oneness in the Father, and in the son, 1 john 2.2, 4. 5. There is an Oneness in love and delight between the Father, Son, and Saints: the Father's love and delight is in his Son, and Saints, Mat. 3.17. This is my beloved Son, in whom I am well pleased; well pleased with his Son, and with his Saints in his Son. Hence the Lord speaking after the manner of men, is said to delight and sing and rejoice over his people, even as the Bridegroom rejoiceth over the Bride Esa 62.5. Zeph. 3.17. to rejoice even with joy and singing; So Likewise it is the delight and joy of the Saints to live in the Father's love, the very thoughts of it is precious, and the enjoyment of it, exceeding glorious, though the soul seems to come short of the perfection of that enjoyment in this world, yet what it sees and enjoys, with the expectation of perfection in another world, fills the soul with joy unspeakable and full of glory; and now as the soul dwells in the Father's love, delight, and joy; so likewise it dwells in the Father's will, and it delights in, and is well pleased with the will of the Father, it can say with Christ what ever temptation presents itself, yet not my will, but thy will be done, such is the Oneness between the Father, Son, and Saints, they delight and take pleasure in each other. 6. There is a union in glory likewise; the Father's glory is the Son's glory, and the Son's glory is the Saints glory, what this glory shall be is unconceivable and unexpressable, to go about to express it, either with tongue or pen, would rather darken it then illustrate it: yet a word by the way; the perfection of the Saints glory shall be the enjoyment of all things in God, who is, and shall be their everlasting fullness in the spirit. Those who dream of a Kingdom after the flesh, or of any external pleasures in the highest measure, discover themselves, to have exceeding carnal thoughts of the Saints glory: It is true, they shall have a Kingdom, but a spiritual one, so called, because enjoying all spiritual satisfactions in the fountain, when the body and all the whole internal and external part of man shall be turned into spirit, 1. Cor. 15.44. And our vile body shall be changed & made like his glorious body. In a word, Such is the Saints Glory, and shall be in the perfection of it, through their union with God in Christ; that we must conclude with 1 john 3.2. We are already the Sons of God; but it doth not yet appear what we shall be, But this we know, when Christ shall appear, we shall be made like unto him; and this is enough for us to know: And as there is an Oneness between Father, Son, and Saints; so likewise there is a spiritual union between the Saints: this was Christ's prayer who was heard in all things he prayed for; that the Saints might be one, as he himself was one, in, and with the Father: the union of the Saints, is not a carnal union, but a spiritual: they who are joined to the Lord, are one Spirit. Use. 1. To encourage all the Saints to press forward in the power of the Lord, after a farther knowledge and enjoyment of this spiritual union with the Lord, and with the Saints; Truly, friends, as this was not only the resolution of the Apostle himself, Phil. 3. but his prayer for the Ephesians, 1.16, 17. That the God of our Lord Jesus, the Father of glory, might give unto them the spirit of wisdom, in the Revelation of him, that their eyes being enlightened, they might know what was the hope of their calling, and the riches of his glorious inheritance in the Saints: so is it my desire, not only to press forward in the power of God, after the knowledge of this mystery; but that all the Saints might live in the knowledge of it, that their hearts might be comforted together, being knit together in the spirit of unity and love. The effects of the knowledge of this blessed union will prove exceeding glorious. 1. It is that will produce a glorious spiritual communion, and fellowship, with the Father, Son, & Saints; union alwaves being that which produceth communion, even a civil union with the flesh: when once the Lord saith, concerning man and woman, they are no more twain, but one flesh, that produceth fellowship and communion after the flesh: so likewise, and much more doth a spiritual union produce a spiritual communion and fellowship; a fellowship and communion with the Father and the Son, in all his administrations, in all the ways and acts of his providence, civil or spiritual: the spiritual Christian enjoys God in all, 1. John 1.3. Our fellowship is with the Father, and his Son Jesus Christ (Christ and the Saints from their union with each other.) 1. They dwell together in the spirit, they are his house, and he dwells in them; the Temples of the holy spirit, and they dwell in him: they who dwell in God, dwell in love. 2. They eat together in the spirit Eat, O friends; drink, yea, drink abundantly; the Lord takes as it were spiritual satisfaction in his Saints, and they take spiritual satisfaction in the Lord; it is their life to live in the enjoyment of him. 3. They walk together in the spirit, they have their garden and galleries, and pleasant delights. 4. They talk together, and commune with each other in the spirit, the Lord he makes forth himself in the spiritual discoveries of his love to his Saints, and then they are carried forth to tell him of it, to admire him in it, and to praise him for it: and thus there is many sweet conference and heart-discovery between the Lord, and a spiritual Christian, which makes the soul to revive within itself. 5. Christ and the Saints lie down together in the spirit, and take their fill of love each with other, they sleep, as it were, in the bosom of each other, and so they rest themselves in love. And this likewise produceth fellowship amongst Saints, a fellowship in spirituals, fellowship in temporals, And they continued in the Apostles doctrine, and fellowship, in breaking bread and prayer, and breaking bread from house to house, being filled with gladness and singleness of heart, Act. 2. And they who believed had all things common; a community as well as a unity; that is, so far forth, as need is, & calls for it; so in gifts, so in all things, 1. Cor. 3.22. All is yours, Paul, Apollo. and Cephas: And Secondly, the knowledge of this spiritual glorious oneness, which the Father produced an exceeding earnest desire in the soul enjoying of it; to live more and more in that glory. What is the reason Professors content themselves to be so low, so carnal in their minds, but because they were never acquainted with, nor enjoyed higher things? but the Apostle who had seen and tasted of that glory, forgets all behind, and presseth forward; if so be, that he might obtain the resurrection of the dead, Phil. 3. and apprehend that for which he was apprehended, that love, that grace, that God who had apprehended him. Certainly, that soul who hath once tasted how good, how gracious the Lord is, in the spirit, can never be satisfied with the knowledge of him, in the letter. 3. the knowledge of the spiritual union with God produceth an acting more in and after the spirit of God: How doth the creature set itself a works and acts itself even in the letter of the Gospel, as well as formerly in the letter of the Law, for want of knowledge of the union in the spiritual power of the Lord, although without Christ, that is, not being acted by Christ; we can do nothing; the Creature being unacquainted with that spiritual mystical union with God, acts himself in the things of God. 4. The knowledge of this spiritual union with God, produceth the kill and crucifying of that earthly part: nothing kills and destroys the flesh, but the rowing up in the spirit. Oh! how would the soul many times be content to undergo any thing, so it might be rid of pride and self, and those fleshly corruptions, and why? it is the growing up in the spirit, that destroys the flesh: the more you live in and after the spirit, the less after the flesh. 5. It is that will help us to know Christ and the Saints, the more in and after the sdirit, the less after the flesh, and so will produce a more spiritual communion amongst all the spiritual Saints of Jesus. 6. And lastly, it is that will make the thoughts of a change exceeding sweet, because the soul lives in expectation of a glorious freedom, from sin and sorrow, and a full perfection of spiritual and eternal glory; therefore it can be contented to be dissolved, and to be with Christ; whichs best of all, where it shall for ever live in the connuall admiration of, and glorying in the spiritual enjoyment of God, whose work shall be everlastingly and fully to enjoy, and freely to sing praises unto the Lord. SECT. VII. Wherein it declared what the Law is, and what the Gospel is; with the difference between them both in the Letter, and in the Spirit. THE Law in the Letter is a rule of Life answerable to those moral principles of nature left in man since his fall; the substance of which Law, was written in the heart of the first Adam, and was contained in that Verbal word; In the day thou eatest, thou shalt die the death. Man having yet the principles of that law remaining in him, God having by the promised Messiah, given a farther being to mankind in the world, he gives forth the righteous Law more at large in the letter, that so his creatures might have a rule in the Letter, to walk by, and likewise might be the more sensible of the loss of both; that principle and power they had once in Adam, given unto them; and likewise with it given, though not the same power, yet the same promise of external life in the Land, God gives them. 2. The Law was that by which sin came: that is, by which sin became sinful: For it is true, had not God given a Law; yet man would have been acting contrary to the pure mind of God: therefore he give a Law, that sin might become out of measure sinful, and it was added, because of transgression; for where no Law is, there is no transgression: For by the Law, was the knowledge of sin, and so it was an, administration of death, both in the hands of Adam, as well Moses, 1. Cor. 3.6.7. 3. The Law in the letter was an Image or Character of that spiritual righteousness, God intended to bring in by Jesus Christ: as Adam was an Image of that spiritual perfection God intended to make his partakers of in the spirit by Christ; So this Law in the letter was a rule answerable to that moral principle of righteousness in Adam, & a Character likewise of that spiritual righteousness that every believer attains in Christ: the righteousness of the law in the letter, was not that believers enjoy in Christ; but that righteousness Adam enjoyed in his state of innocency. It was not the righteousness of God; but a Character of that righteousness, holiness and purity, that all believers are made partakers of in the spirit: It was not that righteousness, by which God intended to give life and glory eternally; but such a righteousness which had external promises annexed unto it: For, if there had been a Law given, that could have given life; then righteousness had been by the Law. Wherefore I conclude, that the Law in the letter was but a Character of the spiritual righteousness of God, which is the life of the Saints, and that by which God never intended to justify any to eternity: for the law in the letter killeth, not justifieth; but the spirit giveth life, 2. Cor. 3.6. The law was given to Adam in the letter, and Moses was the Minister of the law in the letter, but Christ is the Minister of the law in the spirit: Therefore Moses saith himself, A Prophet shall the Lord your God raise up unto you, like unto me, him shall you hear in all things, Acts 3.22, 23, Deyt. 18.15. Obj. It is said Rom. 15.8. that Jesus Christ was the Minister of Circumcision. Answ. True, he was the minister of it for the truth of God, to confirm the promises made unto Abraham, he was a Minister of it, so as to fulfil the truth held forth in it: So the word Minister, (Diaconos) signifies, God having promised Christ to come of the seed of Abraham, he gives forth circumcision, and divers other Ordinances, as Types representing him, and he is the Minister of all, to act and fulfil all, and to be the substance of all those Types for the truth of God: else God had not been true in his promises, neither had salvation been obtained either by the Fathers, to whom the promises were made; or the Gentiles who were a far off, and likewise included in the promises; Therefore he was the Minister of circumcision for the truth of God to confirm the promises unto the Fathers, and likewise that the Gentiles might glorify God for his mercy: Not so much a Minister in the giving forth of it; but in the fulfilling of it, which gives occasion to the Gentiles to rejoice and praise the Lord. Obj. Paul applieth the words of Moses in the Law, Deut. 30.12, 13, 14. Rom. 10 6, 7, 8. to be the righteousness of faith, the righteousness of faith speaketh on this wise. Answ. It is true, that Christ and the righteousness of the Gospel, was included in the Law. There was a literal or external righteousness expressed in the letter, to which were external pall promises annexed: but there was a spiritual and internal righteousness included, which only believers were made partakers of, which was a righteousness brought in by Christ, and obtained by faith, which is the law in the spirit, or that spiritual righteousness of God, that believers are made partakers of, which is the second thing propounded, what the law in the spirit is. Secondly, the law in the spirit, or the spiritual righteousness contained in the law, as you have already heard, is the righteousness of God, which every believer is made partaker of. Note these two words for the more full clearing of it. First, that there wasa spiritual righteousness included mystically in the letter of the Law, which none ever saw into; but those spiritually enlightened. Paul had experience of it, Rom. 7.14. For we know that the Law is spiritual, but I am carnal: The Law in the letter was not spiritual: For the same Apostle could say, that he walked concerning the righteousness of the Law in the letter, blameless, Phil. 3. yet he calls it a fleshly walking: If any man had cause of glorifying in the flesh, I much more. And he saith, he was alive ones without the Law; but when the Commandment came, sin revived, and I died, Rom. 7.9. alive, without the law, in the letter: by that it was he judged himself to be alive; he walked concerning that, blameless; but when the Commandment came, that is, when the spiritual righteousness of the Law was unfolded, which was no less than the righteousness of God; then he saw how short he came of that righteousness: he was yet but in the letter, in the flesh, and not in the spirit; Then sin revived, I died. Secondly, that this Law in the spirit, is that spiritual righteousness of God, that believers are made partakers of, 1 Cor. 3.6. The letter killeth, but the spirit giveth life. The letter killeth, the letter requireth an exact and perfect obedience, which none was able to perform; and so the very letter of the law did kill. So at first it killed Adam and all his posterity, and so it killed the Jews, being given forth in a more large way; for it was the administration of death: but the spirit giveth life, viz. the Lord Jesus, the spirit and substance of the law, both moral and ceremonial; for the first man was made a living soul, to answer a moral righteousness; the second was made a quickening spirit, to give life to those, dead in the first Adam: And as the Father hath life in himself, so hath he given to the Son to have life in himself, and he quickeneth whom he will, John 5. The Law in the letter killeth; the Law in the spirit quickeneth: Therefore Christ saith, I came not to destroy, but to save, John 12.47. Secondly, what the Gospel is, There is likewise the Gospel in the letter, and the Gospel in the spirit: The Gospel in the letter, which properly doth signify glad tidings; and this Gospel is to go forth amongst all; but none are made partakers of it in the spirit, but believers: All are made partakers of it in the letter, it is glad tidings to all, and that in a double sense: 1. It is glad tidings to all; for all have a being by it: it is that which hath made peace for all; an external peace, in taking away that present curse. Secondly, it is that wherein internal and external peace is held forth and propounded to all, which is glad tidings; none are exempted in the letter, till they exempt themselves through unbelief, and so judge themselves unworthy of eternal life. Secondly, there is the Gospel in the letter likewise, as it is a Gospel of spiritual peace and reconciliation. And thus every believer receives it first in the letter, through the power of the spirit, and this is Christ in the flesh, dying upon the cross, taking away the condemnation of the Law in the letter. And this is that answers the guilt of sin in the natural conscience, a visible satisfaction for a literal transgression; This was God's way to take away sin, and this is the first discovery God makes of himself to a sinner, because he is pleased to conform himself to that way that might best suit with our understanding, and so by degrees to draw us up more in the spirit unto himself, and this is the Gospel in the letter, answering the Law in the letter, and the conscience troubled through the sense of sin, which is the first knowledge of Christ; and is (indeed) but a knowledge after the flesh, and so is in the esteem of the Apostle, but a carnal knowledge (that is) being compared to the spiritual knowledge: therefore the Apostle saith, 1. Cor. 3. I cannot write unto you as unto spiritual, but as unto Carnal, even as unto Babes in Christ. Note, I do not speak thus of the knowledge of Christ upon the Cross, and the application of it, taking away the guilt of sin, as a low and slight thing in itself: For first, it is God's way to satisfy finning souls, and so none ever partake of mercy, but by this way. Secondly, it is that, being wrought by the spirit of Christ, brings souls under the denomination of children, 1. John 2.12. Thirdly, it is that by which the soul enjoys much joy and peace; who so hath obtained it from the Lord, hath obtained a good degree, and much boldness in the spirit. Yet fourthly, God usually by this way, brings souls up into a spiritual union with himself, and in comparison of the souls enjoying of God in Christ, the Scripture calls it a carnal or fleshly knowledge: and doubtless many may attain the knowledge of the Gospel in the letter, and may own a dying. Christ upon the Cross, and yet be but a humane faith, a literal Gospel, and never truly known in the spirit. But those who are brought to the knowledge of and believing in Christ dying upon the Cross, by the saving work of the spirit, shall grow up in the more spiritual knowledge of him, Secondly, the Gospel in the spirit is the righteousness of God imparted in the spirit to the believer: it is the making of the believer partaker of the same nature, of the same spirit that was in Christ Jesus. The Gospel in the spirit is the same as the Law in the spirit, and represents the spiritual righteousness of God, with which he intends to his people, and it is called, The righteousness of God in Christ, 2. Cor. 5. As there was a literal transgression of the Law; so there is a Gospel in the letter, to answer it; and a Christ dying upon the Cross. As there was a spiritual righteousness included in the Law, so likewise is there a spiritual righteousness in the Gospel, that is, in Christ, they are both in Christ: the former righteousness is the knowledge of Christ, without, as dying, and satisfying: the second, is the knowledge of Christ spiritually form is us, which is here done in part, and we shall in the conclusion, be wholly changed, and swallowed up in that spiritual righteousness. And indeed here lies the great mystery of the Gospel in these three particulars. 1. God in Christ, 1. Tim. 3.16. 2. Christ spiritually in the Saints, Christ in you the hope of glory, Col. 1.27.3. That full spiritual change into the spirit at the last day, of the Gospel in the spirit, not only that we are made one with God; but likewise that we are made one in God; he dwelleth in us, and we dwell in him, and we now serve no longer in the oldness of the letter, that is, with our old nature, in the old letter, given forth Adam, and by Moses to the old end, the obtaining of righteousness, but in the newness of the spirit, that is the renewed mind by the spirit, to a new letter written in the heart to a new end, to glorify the name of our Lord Jesus, & to declare our conformity to him in the spirit. That this is in the Gospel, in the spirit, which the Lord Jesus brings up his unto by degrees; the Scriptures in the spiritual understanding will declare, not only for conformation, 2. Cor. 5.16. with Heb. 10.19.20. In the first, the Apostle saith: Henceforth we know no man after the flesh; yet, though we have known Christ after the flesh, yet henceforth we know him no more after the flesh. Note, first there is a knowledge of Christ after the flesh even of the Saints; Although we have known Christ after the flesh, yet know we him no more. Why? v. 17. If any man be in Christ, he is a new creature, Christ is form in him after the spirit, and he comes now to know a spiritual Christ within him, as well as a fleshly Christ without him. The 2d. Scripture faith, We have boldness to enter into the holiest, by the blood of Christ, by a new and a living way, that he hath consecrated for us through the veil; that is to say, his flesh: where likewise note, that the blood of Christ, is but the way into the holiest, and the flesh of Christ is the veil, through which we enter into the holiest, that is, into the spiritual and heavenly enjoyment of God. We come first to the flesh, and secondly to the spirit, the flesh being the way to the spiritual enjoyment of him, where Christ is entered already in the perfection, and will in conclusion draw all his spiritual Ones after him unto the same perfection, into the same glory. Object. If this be the Gospel in the spirit, to know Christ no more after the flesh, and to live in the spirit, to look upon Christ as the way, in the flesh, into the spirit or holiest where he is; then what need of faith so much spoken of in the Scripture, the just shall live by faith, and we are justified by faith, etc. Answ. 1. Faith may be acted not only on Christ dying upon the cross, but in Christ living in the soul: that is, my believing that Christ is spiritually form in me; as well as that he hath died for me, that I am justified in the spirit, as well as in the flesh; faith hath the same object in the spirit, as in the flesh, to believe that Christ lives spiritually in the soul, and that it shall be swallowed up in the conclusion, wholly in the spirit. 2. There may be often occasions to make use of faith likewise, while we are in this body of flesh: although the soul obtains a good degree of the enjoyment of the spirit from, and in God; yet there will be through the presence of corruption, some stir and trouble; and this God in his wisdom permits for ends best known to himself. The Apostle Paul, who lived exceeding highly in the spirit, sometimes in the third heaven, that is, in the highest dicovery of God; yet he meets with a thorn in the flesh, the messenger of Satan to buffet him, that was, some strong lust in the flesh, that might cause him to look down again: And the reason he renders, lest he should be exalted above measure, 2 Cor. 12. For, the truth is; if God should cause any one to live always in heaven; that is, above all lusts and corruptions, in the highest discovery and enjoyment of God; he would be ready to be lifted up above measure. Experience teacheth us as much, ready to look upon all knowledge and enjoyment, believe it to be nothing but carnal; therefore he brings down Paul, that he might exercise faith, and live upon grace as well as others My grace is sufficient for thee, my strength shall be perfected in thy weakness, So that notwithstanding this life of a Christian in the spirit; yet there will be the use of faith always either in the spirit, or in the Letter: sometimes God brings a soul to live upon grace, as it was revealed by Christ in the flesh and brought home and enjoyed by the spirit, when we are at home in the body, we are absent from the Lord in the Spirit; but when we are absent from the body, we are at home in the spirit. 3. There is a continual use of faith, & that of the most spiritual Christian, with relation to the perfection of our eternal enjoyments: for the Saints do not only enjoy a oneness with God here, and from hence much spiritual and internal glory; but by faith believes, and hope expects that perfection of glory hereafter, wherein it shall be perfectly made like unto Christ, when this vile body shall be changed, & made like unto his glorious body, which at present so acts itself even in the Saints, which prevents them even of that perfection of glory, which they by faith expect when the change comes: when corruption shall put on incorruption, and mort all shall put on immortality: when this natural body shall become spiritual; then shall be fully enjoyed what hath been by faith believed, & by hope expected; and of this hath the spiritual christain a taste by the spiritual enjoyment of God here, although not as then so fully swallowed up in that glory. Obj. But it seems that Christ in the flesh is the way to Justification and glory, the way into the holiest, which is heaven itself, where none shall enter till they are changed, but Christ who is entered already, Heb. 9.24. Ans. True, Christ is entered into heaven Itself only in perfection; but believers they enter likewise in part, viz. when they are got within the veil, that is to say, the flesh; then they see into the spiritual mystery & mansions of glory unconceivable, and indeed unutterable, as the Apostle saith; and desire to live continually within the veil, if it might be, while they are here, yet they are raised up more and more in the spirit: and in the conclusion, shall be for ever with Christ within all veils, which was best of all; as the law in the Letter was a veil to the Gospel, both in Letter and Spirit, 2 Cor. 3.14. So is the Gospel in the flesh a veil through which, and within which all the Saints by degrees shall fully enter. Qu. What is the difference between the law and the Gospel? A. The difference is both in the Letter, & in the Spirit; the Gospel in the spirit is the substance of that righteousness, spiritually included in the law, as the Type, Image, or character of that spiritual substance the Saints are partaekrs of. Hence it is often called the Law in the Spirit the Letter killeth, the Spirit giveth life, & I through the Law am dead to the Law, that I might live unto God, Gal. 2.19. that is, I through the Law of the Spirit, that is, the righteousness of God in Christ, am dead to the Law in the Letter, that I might live unto God in the spirit, and not to the Law and self in the Letter. 2. Difference is in the Letter, of the Law, and so of the Gospel, and this is glorious, for the Letter of the law requireth a righteousness that was broken; death seizeth on all by that means, the Gospel in the Letter holds forth a righteousness in Christ, fulfilling the letter of the law, so that what righteousness is in the law required, is obtained by Christ, and every believer is made partaker of it, and so the difference is, 1. The Law prescribes a Rule, the Gospel fulfils the Rule, Mat. 5.28, The law requires a righteousness, the Gospel fulfils that righteousness. Rom. 10.3. The law was the administration of death; the Gospel, the administration of life. Quest. Is not the law in the letter, a Rule to believers? Answ. 1. Not as it was handed forth by Moses, from Mount Sinai: so it was a kill letter; but 2. as it was taken into the hand of Christ, and so satisfied and handed forth by Christ being turned into Gospel-Rules; it remains a rule, so far as we are in the flesh, I mean, in the knowledge of Christ after the flesh: but as God writes his Laws in the hearts of his people, and taketh them up in the spirit; so shall they live above the law in the letter, even of the Gospel; yet not without: for they have it within them: it is in their hearts, and so they are a law unto themselves; Then the rule in the letter is as a stay in the hand, or as a guide in the way, helping the soul up to the Spirit, and then he walks not after the flesh, but after the spirit, having the law of the spirit of life within him, guiding him in the way of holiness, and so that Scripture is made good, 1. john 3. The anointings which you have received shall teach you all things, and ye need not that any man teach you: and the spiritual man judgeth all things, yet he himself is judged of no man, 1 Cor. 2.14. Application: To encourage the Saints in the power and spirit of jesus to press forward after this knowledge, and enjoyment of God in the spirit: this was Paul's resolution, who had tasted of the spiritual discoveries of God (as deeply as any) to press discoveries of God (as deeply as any) to press forward after perfection, Phil. 3. Forgetting things that are behind, not always living below. The effects of it will prove very glorious, 1. It is that by which you shall be able with the more evidence of light & truth, to judge of things that differ, the spiritual man judgeth all things. 2. It is that will make the life of a Christian exceeding glorious, carrying him through all difficulties with much spiritual joy. 3. It is that will put a period to all differences and divisions amongst the Saints. Divisions flow from our ignorance, and dwelling so much in the letter, 1 Cor. 3.3. Whereas there are among you divisions and strife, are ye not carnal, and walk as men? Those divisions, and that strife amongst the Saints about things in the letter, argue that they are exceeding carnal; but this knowledge of God in the Spirit, will as a mighty Gulf swallow up all those little differences, and put an end to all strife, both among particular Saints, and in the Nations. Isa. 2.2, 3, 4. When once the mountain of the Lords house (which is his Saints) come to be established on the top of all Mountains and Hills, that is, in the spiritual enjoyment of God, above all carual and fleshy things; then shall all wars and divisions have an end, and not till then. 4. It is that will cause many a glorious Star to fall from Heaven: many who have acted much after the Letter, will upon the discoveries of the glory of God in the Spirit, fall from that light they seemed to have. SECT. VIII. The matter of the Church, what? THE Church of Christ may be considered either as more general, or more particular. 1. More general, and then it includes the whole body of the Saints in the spirit: This of some is called the invisible Church; but to speak in the Scripture-language, it may be rather called the general or universal Church, the whole body of Saints in the spirit, called the mystical body of Christ, because of their spiritual union with, and in Christ their head: This Church or assembly (for so the Greek Ecclesia properly signifieth) we shall read of Heb. 12.22, 23. Ye are come to Mount- Zion, & unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, & to the genearal Assembly or Church of the first born, and written in heaven, and to the spirits of just men made perfect; this is the Church that shall be made one in glory; the general assembly of Saints, the spirits of just men, and it is that might be desired at present, that Saints Communion might flow more from their union in the spirit, and not altogether from the union in the letter: this is the glorious Church of Christ; and the knowledge of it in the spirit will cause Saints to own each other more in the spirit. 2. The Church of Christ may be considered more particular, or a particular body, or company of Saints in the visible profession of the Gospel, walking in the enjoyment of Ordinances; taking particular care of each other, and building up each other in the faith, and of this Church we shall read, freqent in the new Testament; and this Church is likewise called the body of Christ 1 Cor. 12 27. and it is not to be questioned, but that this practice is very commendable amongst Saints: and the knowledge of God in the Spirit, and of Saints in the Spirit, will not break or lessen the fellowship of particular Churches, but increase it, and make it to be more spiritual: for, questionless that which tends to the breach of communion and fellowship amongst Saints, is not God, for God is love: and they who dwell in God dwell in love: it is that will increase love, and this is the more excellent way, & that which in conclusion will swallow up all differences: yet one thing is much to be desired, that is, that there might be a general union amogst the Saints that those who are spiritual might not be divided in the spiritual Communion, because of some literal differences about the use of ordinances, and the like, Oh that the Lord would help us to bear with each other in such things! why cannot Saints in the matters of difference bear with each other according to the Apostles rule? seeing he that observeth a day, observeth it to the Lord; and he that observeth not a day, observeth it not to the Lord, and both give God thanks. Obj. But our difference is in matters of Ordinances for the most part which God commands, and hath given them to us as privileges; Answ. True, yet they are such commands and privileges as God hath given to His servants to lead them up to himself in the spiri: and what if some enjoy God gloriously in the Spirit without these, and we find them spiritual, and walking answerable to the spirit of Christ: why should my conscience judge another man's Liberty? and why should not we hold communion with such in the spirit and in the letter too, in those things wherein there is a union? but the truth is, there is too too much erring at present upon both hands; the one judging it too carnal for any Saints to walk in the use of Ordinances, which is not a truth at present; the other judging it inconsistent with the Gospel, and the state of a Christian to live without the practice and use of ordinances; a third sort there are that would submit to Ordinances, but want Administrators; and this is more carnal then either of the former, because they expect that to be in a creature which is only in God; but here should be a bearing and forbearing where the Spirit of Christ is. A fourth sort there are who put Ordinances upon those not capable of them without any word at all in the letters, and this the most carnal work of all, and savours much of the earth, and of an Old Testament-spirit, from whence usually the ground is brought: and it were much to be desired that the Lord would be pleased to enlighten their eyes, that they might have more spiritual apprehension of the Gospel, and the end of Gospel-Ordinances; yet it should be the wisdom of the those taught from above, to own any thing of God wherever they find it: and although it is true, there cannot be a Communion with, and in thing a never of God prescribed; yet the spirit of love should so temper our spirits, as that we should not by't & devour on eachother; but, that as many as are spiritual, though differing in some circumstantial things in the letter, yet own each other in the Spirit, imputing those differences to the flesh; and this union in the spirit, the knowledge of it, will in conclusion bring all the Saints into one spiritual way, Isa. 35.9. And so they shall worship God in the Spirit with one heart, Zeph. 3. and so put an which flow merely from the flesh. SECTION IX. The spiritual Kingdom of Christ in his Church in the latter days of the Gospel, discovered. THe Kingdom of Christ hath always been and still is spiritual; but in the latter days of the Gospel it shall be much more spiritual and glorious than formerly, with relation to the subjects of it, for the clearing of this truth in hand, note these 4. particulars. 1. That Christ is a King. 2. Who are the subjects of this Kingdom. 3. That his Kingdom shall increase in glory and spiritualness in the latter days. 4. That his Kingdom is spiritual, and not of this world. First that Christ is King; I suppose it is unquestionable: all who own the Gospel but in the letter, confess as much in word; see a scripture or two to confirm it Ps. 2.6. the Lord spaking of Christ, saith, Yet have I set my King upon the holy Hill of Zion, notwithstanding the rage of men, yet Christ is King, and will reign; so likewise, Psal. 45. with Heb. 1.8. but unto the Son he saith, Thy Throne, O God is forever, and ever; a Sceptre of righteousness is the Sceptre of thy Kingdom: he hath a Kingdom and a sceptre by which he rules; he is the Prince of the Kings of the Earth, a King of Kings, and Lord of Lords. 2. Who are the subjects of his Kingdom; it is true, he is King over all, King of Kings, and Lord of Lords, he will rule over his enemies with his Iron rod, and dash them to pieces like a Potter's vessel; but he is in a more special manner King over the Saints, and in them he lives; and so rules: in them as well as over them: he is not only King of Nations, but King of Saints; Rev. 15.3. It is part of the Saints song of joy, just and true are thy ways O thou King of Saints; and in the Saints he reigns spiritually & powerfully; for in the day of his power he maketh them a willing people: the Subjects of Christ's Kingdom are a free people: the manner how Christ reigns in and over his people, and what are his Laws, I pass it in this place, and refer you to the Kingly Office of Christ in my book entitled, the exaltation of Christ in his Offices: and so come to the 3. thing propounded; That is, that the Kingdom of Christ shall increase in glory and spiritualness in the latter days: the glory of the Church in the latter days shall increase, and the manifestation of Christ's Kingly power shall increase, Esa. 9 of the increase of his Government and Peace; there shall be no end. The Church's glory shall consist of two partciulars, that is, external and internal. 1. Externall, the Church shall enjoy much external glory, liberty, and peace, even in the world in the latter days. Quest. Wherein shall the external glory of the Church consist? Answ. 1. In the abundance of peace and quiet, even from the men of the World, Esa. 66.12. I will extend peace to her, like a River, and the glory of the Gentiles like a flowing stream: peace shall be extended not only in the spirit, but in the letter likewise; for the ground of this peace is rendered in. verse 15, 16. for behold the Lord will come with fire, etc. Esae. 65.25. the Wolf and the Lamb shall feed together, etc. They shall not hurt nor destroy in all my holy Mountain, saith the Lord: God will take away the Wolvish disposition of men, that they shall live peaceably amongst the Saints, they shall nor hurt nor destroy, etc. 2. God will take off the spirits of evil men he will make them stoop, and fall before the Saints, Mich. 7.16, 17. The Nations shall see and be confounded at all their might, they shall lay their hands upon their mouth, their ears shall be deaf, they shall lick the dust like a Serpent, they shall move out of their holes like worms of the earth; they shall be afraid of the Lord our God, & shall fear because of thee. Thus will the Lord deal with his enemies in the lattr days, he will take away their Chariot-wheels, and cause them to drive heavily. 3, God will give the Saints a good name, even amongst their enemies; they shall be high even in the thoughts of bad men, Isa. 65.15. And ye (to wit, the Lords enemies) shall leave your name for a curse to my chosen: for the Lord will slay thee, and call his servants by another name. Formerly, the Saints had a name of reproach amongst the wicked: if a man departed from iniquity, he made himself a prey; but the Lord will give his servants another name, even amongst their enemies, that men shall not bless themselves in their evil ways; but who so blesseth himself in the earth, blesseth himself in he God of truth. 4. God will make his enemies in stead of persecuting, to serve the Saints, Isa. 60.12. For the Nation and Kingdom that will not serve thee, shall perish; yea, thoso Nations shall be utterly wasted. Ver. 14. The sons of them that afflicted thee, shall come bending unto thee; and all they that despised thee, shall bow themselves down at the soles of thy feet, and shall call thee the Cities of the Lord. Thus you see the Church's enemies shall not only acknowledge the Saints, and confess them to be the Lords City, but bow down unto them, and do them service. 5. The Saints shall be exceeding many, and that will add to their external glory: Times have been, that to be a Christian indeed, would have been a wonder, & he that departed from iniquity, made himself a prey, and so was counted the offscouring of all things; but now a little one shall become a thousand, and a small one strong Nation; yea, the Lord will hasten it in his time, Isa. 60.22. and v. 5. Then shalt thou see and flow together, and thy heart shall fear, and be enlarged; because the abundance of the Sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. This, with much more, shall be the external glory of the Church. Secondly, the Church shall enjoy abundance of internal glory in the latter days: both is coming on apace. Quest. Wherein shall the Churches internal glory consist? Answ. 1. In the abundance of spiritual light and knowledge: Much ignorance hath possessed the souls, even of Saints, a long time; a veil hath been spread over all Nations, both Gentile as well as Jew; but the veil shall be taken away Isa. 25. And I will saith the Lord destroy or swallow up in this mountain (that is in the Church) the face of the covering cast over all people, and the veil spread over all Nations. Such hath been the ignorance that hath overspread all People, and Nations, through the spiritual operation of the man of sin; that the mystery of the Gospel hath been hid, as it were from us, and sealed up even with leaven seals, a perfection of darkness, that none was found worthy to open; Humane Arts, and Creature-wisdome being set a work, did but so much the more darken it, and cast a veil, till at last the Lord Jesus gins to open it himself, and will unseal it by degrees, and cause the veil to vanish away, to the great glory of his spiritual Ones; but to the great terror of all humanists who were left without this spiritual knowledge of Christ. See the further confirmation of this truth Isa. 11.9. The earth shall be full of the knowledge of the Lord as the waters cover the Sea. As ignorance hath, as a veil bespread over all Nations: so shall the knowledge of the Lord go forth abundantly through out all Nations, Isa. 60.17.19, 20. Rev. 21.12, 23. Secondly, that which shall make for the Churches spiritual glory, shall be the enjoyment of a full freedom from the guilt of sin; that which much troubles many a precious soul: and it was that the Apostle Paul was freed from, Rom. 8. We have not received the spirit of bondage to fear again; but the spirit of adoption whereby we cry Abba Father, And this is that the Lord hath promised to his people in the latter day, Isa. 33.24. And the inhabitants shall not say, I am sick, the people that dwell therein, shall he forgive their iniquity. Sin is the cause of spiritual sickness. This cause shall be taken away: for they shall be forgiven their iniquity, i. e, they shall live in the knowledge and enjoyment of it, and from henceforth they shall not say. I am sick, and the voice of crying and weeping shall no more be heard in her, for, the former things are passed away: there shall be no more sin nor sorrow, but everlasting joy shall be upon her head, and sorrow and sighing shall pass away, Isa. 35.10. A third thing that shall make for the Saints spiritual glory is the knowledge of, and enjoyment of a spiritual Oneness with God in Christ and each with other; although this be a glorious spiritual truth: yet it is that the Saints have lived exceeding short in the knowledge of it, the knowledge and enjoyment of it will be exceeding glorious to the spiritual christian. What this union is, and wherein it consists, I refer it to what hath been said formerly in the glorious condition of persons in the 2. Adam, above the first. A 4th. thing that will make for the Saints spiritual glory, is, a living above creatures and things, in the spiritual enjoyment of God, whom to enjoy is life; when all things below shall be nothing; when the soul shall be content to suffer the loss of all things, that Christ may be all and in all; the glorious Lord will be unto us a place of broad rivers and streams wherein shall go no Galley with Oars, nor shall gallant Ships pass thereby, Isa. 33.24. no need of rowing in creatures or things, no need of gallant Ships of any thing to carry the soul up unto God, of to bring God in Christ, down to the soul; but the glorious Lord will be all, and in all, and the spiritual Christian shall live in the enjoyment of him, verse 23 Then shall the tackle be forsaken, or loosed, they could not strengthen their Mast, they shall not be able who desire it to sail any further or longer in Ordinances, duties, creatures; but the great spoil shall be divided, and the lame take the spoil, the lame contemptible ones, they are the people that are like to enjoy this spiritual glory. A fifth thing that will make for the Saints spiritual glory, is a spiritual and internal conformity unto God: they shall live up in the spirit, and walk after the spirit, Christ will manifest himself spiritually in them: the light of the Moon, shall be as the light of the Sun, and the light of the Sun shall be sevenfold as the light of seven days; the light of the Moon, that is, of the Church, shall be as the light of the Sun, that is, Christ the Son of righteousness, who is both a Son and a shield; and the light of the Sun shall be sevenfold, that is, Christ shall appear in the spirit to his, conforming them to himself in the spirit, which will appear seven times more glorious, then formerly when we knew him after the flesh, Zach. 12.8. He that is weak and feeble amongst them, shall shall be as David; that is, Christ; David shall be as God even as the Angels of God before him: This is the glorious conformity that all the Saints shall have unto Jesus Christ in the spirit, and this glorious unity and conformity unto the Law, of righteousness is that will appear at the first sight of it very terrible and dreadful to the sons of men, Cant. 9 v. 10. Who is she that looketh forth as the morning, fair as the Moon, clears as the Sun, terrible as an Army with Banners, such will be the strangeness of this glorious truth, that it will not only appear terrible and dreadful to the men of this world, but even Christ sets it forth himself with a note of admiration, not as if it were strange to him, but rather to discover her excellent glory; and (indeed) the Church will be worth a looking on, and her glory a seeking after, of all spiritual ones. 4 Particular, propounded for the clearing of the truth in hand, is; that the Kingdom of Christ is wholly spiritual, and not of this world, that as formerly, so in the latter days, the glory of his Kingdom shall be in the spirit, and not in the flesh; it will be spiritual, and not personal: for clearing of it, I shall first prove it from testimony of Scripture. Secondly, By spiritual Arguments grounded upon Scripture. Thirdly, Answer such Questions and Scripture grounds, which seem to hold it forth. 1. By testimony from Scripture, it is the word of Christ himself. My Kingdom is not of this world; that is, not a fleshly, and external Kingdom over the bodies of men; but a spiritual and internal one, The Kingdom of Heaven is within you: So likewise, 1 Cor. 5, 16. There is no more knowledge of Christ after the flesh, they are too fleshly thoughts for a spiritual Christian. Secondly, it will appear by spiritual Arguments likewife. 1. Argument. The spiritual presence of Christ with his Saints, is the most glorious presence. Christ will be most gloriously present with his people in the latter days, ergo, his presence, and so his Kingdom, will be a spiritual presence, and not a personal. The Major Proposition is evident from Scripture, that the spiritual presence of Christ, is the most glorious presence: This Christ tells his Disciples when he was personally with them, John 16.7. Nevertheless it expedient that I go away, for if I go not away, the Comforter will not come unto you: And therefore, Christ tells his Disciples, John 14.26. That if they loved him, they would not reason, because he said, he would go away; because his spiritual presence was the most glorious presence: & we see it by experience, that the Disciples of Christ were most spiritual, and had most spiritual enjoyment of God, when Christ was gone from them in person, and they enjoyed him in the spirit. That the presence of Christ in the latter days will be most glorious; appears by all that have been formerly spoken, and I think none of light deny it: then the conclusion holds true, that the presence of Christ with his people in the latter days, wherein they shall enjoy most light and glory; will be a spiritual presence. 2. Argument. If Jesus Christ be known of the Saints no more after the flesh, but after the spirit; then his regne in the latter days of the Gospel will not be personal, but spiritual: but, he is no more to be known of the Saints after the flesh, as you have formerly heard, 1 Cor. 5.16. Therefore his presence, so and his Kingdom will not be a fleshly or personal presence and Kingdom; but a spiritual. 3. Argument. Spiritual glory, and spiritual enjoyment, is that which most of all suits with the Majesty and glory of God. John 4.22, 23, 24. Col. 3.1. 1 Cor. 2.9.10.14. The glory of the Saints shall be spiritual, and their enjoyment spiritual in the latter days; spiritual knowledge, Esa. 11. and spiritual conformity unto Christ, Zach. 12.8. and spiritual joy and rejoicing, Esa. 35.10, Ergo, the presence and Kingdom of Christ, in, and with his Saints, will be a spiritual Kingdom, and not a personal. 4. Ar.g. Christ's Kingdom and presence shall be with all his people, filling them with spiritual glory, Esa. 25.7. He shall take away the veil spread over all Nations, and v. 6. And they shall say, Lo, this is the Lord, we have waited for him, Christ's personal presence cannot be with all his at once: therefore his presence and Kingdom will be spiritual and not personal. Objections answered concerning the personal reign of Christ. Obj. 1. That Christ was promised to the Jews to come as a King, & they to this day expect him to come as a King, to deliver them from their captivity. Ans. 1. It is is true, he was promised to come as a King, Isa. 9.7. and so he came King, although not in outward appearance, Mat. 2.2. Where is he that is borne King of the Jews? we have seen his Star in the East, and are come to worship him. He was the King of the Jews, when he was born, he was a Child, and yet a King. 2. he is King of all spiritual Jews, For he is not a Jew, that is one outwardly, but he is a Jew, that is one inwardly: and Christ reigns spiritually in all his people, the Kingdom of Heaven is within you. 3. Christ will appear a spiritual glorious King to the Jews, the natural seed of Abraham, in the latter days, gathering them from among the Heathen, to himself in the spirit, and so will reign in and over them in the spirit gloriously, Ezek. 37. throughout: see ver. 24, 25. That they shall be gathered in with all the beloved of God, by the spiritual working of Christ, and not by his personal appearing; is clear from this ground: They shall be gathered unto Christ, from the beholding of Christ crucified, and not from the beholding of his glorious personal appearing: Therefore Christ shall come a King, in the spirit, to his people, and not in the flesh: see Zach. 12.10. They shall look upon him whom they have pierced, and mourn over him, etc. The eyeing of a pierced Christ shall be the way of bringing in Jew, as well as Gentile. Obj. 2. Christ suffered reproach and shame in the flesh from his enemies: therefore, it is likely he shall be glorified in the flesh before his adversaries. Answ. Christ shall without question be glorified in the presence of his adversaries, and all Nations shall be gathered together before him, when he shall appear from Heaven in flaming fire, to render vengeance to them that know not God, and obey not his Gospel; but, whether Christ shall appear personally, or in any personal form, will be a great question: but with much spiritual power manifesting himself to the salvation of his people, and to the confusion of all his, and his Church's enemies, Matt. 5.25. Obj. 3. It is said, Rev. 20.4. That those that had been beheaded for the testimony of Jesus, and for the Word of God, that had not worshipped the Beast, nor his Image, nor received his mark in their fore▪ heads, and they lived and reigned with Christ a thousand years, and the rest of the dead lived not again. Answ. For clearing the mystery of this Scripture, it will be requisite, first to set down the things asserted from hence. Secondly, to unfold the mystery intended, which will answer the things asserted: the things asserted hence are these. 1. That Christ shall reign a thousand years personally. 2. That all the Saints departed from the beginning of the world, shall be raised, and come and reign with him. 3. That the wicked shall not be raised, till after the thousand years be finished. For answer unto, and clearing of the truth. 1. I conceive it to be a glorious truth, that Christ shall come and reign a thousand years, a long time, spiritually in his people; but not personally amongst his people: that Christ shall reign thus gloriously, see not only this Scripture, but Rev. 11.15. And the seventh Angel sounded, and there wear great voices in Heaven, saying the Kingdoms of this world are become the Kingdoms of our Lord. and of his Christ, and he shall reign for ever. Thus, you see, Christ shall have a Kingdom, and for the time of it, it is said Rev. 20. to be a 1000 years, and in Isa. 60. to be many Generations, I will make thee an eternal Excellency, a joy of many Generations. Obj. But it's said. Rev. 11.15. That the Nations and Kingdoms of the world, are become the Nations of Christ, and he shall reign for ever: therefore it seems that his Kingdom shall be personal. Answ. The Nations and Kingdoms of the world, may be said to be the Nations and Kingdoms of Christ, in a two fold respect, and yet Christ not reign personally; and this the Scripture clearly holds forth. 1. In respect of the abundance shall be converted unto Christ in all Nations, that in comparison of what hath been formerly: the Nations and Kingdoms, shall become the Kingdoms of Christ, Esa. 66.19, 20.60. ch. from 5. to 12. verse. 2. Christ may be said to be the King of Nations, in respect of the ruling of his Saints over their enemies, for in this Kingdom of Christ, shall the enemies of Christ be subjected, and shall serve the Saints, the Nations that will not serve thee shall perish, and Christ reigning in his Saints over them, may be said truly to reign over them. Psal. 149.7, 8, 9 Rev. 2.26, 27. Rev. 5.10. Thus the first assertion in part is truth, Christ shall reign a thousand years, that is many Generations; but it will be spiritual, and not personal. 2. Assertion from thence is, that all the Saints from the beginning of the world, shall be raised and come and reign with Christ. Ans. For the clearing of the truth in this Scripture, which will answer this assertion, consider, 1. what is meant by the behading for the witness of Jesus. 2. What is meant by not receiving the mark of the beast. 3. What is meant by being raised, living, and reigning with Christ. 4. What is meant by the not living of the rest of the dead, until the thousand years were finished. 1. What is meant by being beheaded for the witness of Jesus: It is a spiritual beheading▪ such a beheading as all the Saints who shake off Antichrists badge and yoke like to meet withal, Christ is said to be the head of the Church, and the head of every man, that is, of every Saint, is Christ now; when the Lord discovers the evil of Antichristian ways to his people, and they forsake it, they durst not receive either the Image, name, or mark of the beast, they shall presently be beheaded by the beast, that is, they will condemn them as those that forsake Christ, and cry out unto them, that they are revolted, that they are Sectaries, Hypocrites, Heretics, etc. And thus they behead the Saints spiritually, and that for the testimony of Jesus, because they cannot but declare the things that they have seen and heard from him, which will overthrow and ruin all things contrary to himself in the. 2. What is meant by a receiving of the Image or mark of the beast? Answ. By the Image of the beast is meant that likeness that it hath unto the first beast, who seems to receive a deadly wound, being compared with Chap. 13.11. to 16. that is, this beast seems to make a change, he speaks great words, his look is more stout than his fellows; he thinks to change times and Laws yet when all is done, it is but the Image of the first beast, the exercise of the same power, the same wisdom in the things of God, the same worship for substance, it is all the same in substance, and it is but the number of a man all of the flesh, it is from below, yet such must the worth, and the excellency of it be for a time, that whosoever will not receive the Image of the first beast, and account it something too, is likewise to be beheaded, and not to be suffered either to buy or sell amongst them, and many a Saint is like to be given into his hand, and he shall prevail over them, but it shall be but for a time, times, and the dividing of a time, and then the Kingdom shall become the Saints. Dan. 7.2. The Image is that internal spiritual principle from which the beast acts; for none can truly follow the beast, but those who have received this Image, that is, who act from the same principl, e those are acted, who act for and from the man of sin, and it is called an image, because it resembles Christ, both in the internal as well as the external part; yet acts from his own wisdom, by its own power, according to its own mind, to its own end, and this in all resembles Christ. Now these who refuse this Image in the spirit, and cannot be contented with a wisdom like Christ, a selfe-acting in the room of Christ, a rule short of Christ; and end besides Christ: from hence casting off this Image, is caerrid on in another tract then before: they come to be beheaded for Christ, because they cannot receive the Image, who is the Antichrist in the spirit and not Christ, so that here is not only the Image of the first beast, with relation to pattern and power, but likewise in relation to holiness; the first will be for Christ, and so the second, yet are both but Antichrist. 2. What is meant by the mark of the beast in the forehead, and in the right hand; by the mark in the forehead, is meant the visible profession of Antichrist in the external part those that would not visibly profess the ways of Antichrist: or in the right hand; that is, to act for him, these were denied to buy or sell, Chap. 13.17. to sell, that is, to preach the Gospel; for Antichrist under the notion of preaching the Gospel, sells his wares, but a time is coming, that none will buy their wares any more, so they deny any who own not the Image, name, or mark, to sell; hence they may examine those who preach upon such and such intergatories, and if it appear that they deny the Image, name or mark; they may not sell, that is, give forth freely what God communicates unto them, when others sell or buy, that is, partake of any spiritual good amongst them, if they could prevent it, and those were beheaded for the witness of Jesus, but they were at last raised and lived with Christ 1000 years, that is, raised up from their low condition, taken up into heaven in the sight of their adversaries, & lived with Christ in the spirit, reigning triumphantly over all spiritual enemies, self, sathan, world, and those Merchants that sell all (yea the souls of men too) shall be weeping and crying alas, alas, Rev, 18. when the Lord shall make good that word of truth, Esa. 66.5. Hear the word of the Lord, yes that tremble at his word; your brethren that hated you, that beheaded you, that cast you out for my name's sake, said, let the Lord be glorified; that is, (it tends to the Honour of God to behead and to cast out these men) but he shall appear to your joy, you shall be raised up with Christ, and I will give you a new name, but they shall be ashamed. Obj. John saith, the Saints that had not worshipped the Beast (he speaks in the Preterpluperfectence, therefore it seems not to be the Saints raised who at present were beheaded in the mystical sense, but the Saints that had been beheaded in the literal sense.) Ans. First, it is the use of the spirit, or the spirits Language, to deliver itself in dark and mystical terms, so the Apostle saith in another case, 1 Thes. 4.5. that we which are alive and remain till the coming of the Lord, etc. the Apostle speaks of, we, as if he had intended the Thessalonians and Himself, which was least intended; but the Saints, who being all one in the spirit, and but one mystical body in Christ, while there are any Saints in the world, the Apostle makes it to be all one, as if he and the Thessalonians were them, and so delivers it in the present tense; when he might have said rather, to speak after the manner of men, than they which shall be alive at his coming &c. as in Rev. the word might have run thus; and so questionless, it is to be understood: then they that were beheaded for the witness of Jesus, were raised or lived, and reigned with Christ, as the sense of the former; then they that shall be alive at the coming of the Lord, shall not prevent them which are asleep: so that the spirit of God, might as well deliver a truth, which is in the Present tense, in the Preterpluperfect tense; as a truth in the Present tense, which was in the Future; and yet is, all to exercise the mind of him that readeth, and to let us know there is mystery in the Gospel. Secondly, very few Saints have been beheaded in the literal sense: those that have died for Christ, have died other deaths, and not beheaded; therefore, we cannot understand it in the Letter, but in the spirit. The fourth particular propounded, was, what was meant, in that the rest of the dead were not raised, until the 1000 years were finished; that is, none that had been bodily dead, Saints, or wicked, good or bad, were raised, till after the 1000 years were finished, and then you shall see the resurrection of all, which is called the second resurrection; the first is called a resurrection, and the first resurrection; because it shall be a resurrection from shame and disgrace in the world. And secondly, it shall be a glorious resurrection in the spirit: this first, all the Saints have in some measure been partakers of it. Thus it appears that Christ shall have a Kingdom, a glorious, a spiritual One. Quest. But when shall this Kingdom be? Ans. It is already begun in the spirits of Saints. The Kingdom of Heaven is within you. 2. I believe that the time of the 1000 years which is a more glorious estate in the spirit is not yet begun: but the beginning of that time shall be when the 7. seals are fully opened, etc. the 7. Trumpets fully sounded, and the 7 vials poured forth, they being but effects of each other; the opening of the seals, occasions the sound of the Trumpets; the sound of the trumpets occasions the vials, the opening of the seals the unfolding of the mysteries of the Gospel, (which have been hid, Rev. 5.1, 2.) As light breaks forth, the Trumpets sound, the servants of Jesus preach forth the mystery of the Gospel, in the power and purity of it, occasions the vials of wrath to fall upon the Antichristian estate, both in the spirit, and in the letter; which work is now adoing. (Wait the Lords time, and it will come on apace) But first, we are yet like to be given into the hands of the little horn, who changes times & laws; the two witnesses are yet like to be slain, and to lie dead 3 days and a half; and the Woman clothed with the Sun, to be driven into the wilderness for a little space, a time, times and half a time; the beast with two horns like a Lamb, hath yet a little time to make use of his power; persuading them that dwell in the earth, to make an Image to the first beast; and that none but those who own it shall buy or sell with them. the Saints beheaded under the Altar to wait a little time, before they be raised up to live with Christ 1000 years: but it is not long, the vision is for an appointed time: in the end, it will speak and not lie; it will come, and not tarry: the first 1000 is almost past▪ the second and third, are coming on apace; and all the Nations and Kingdoms in the world, will come apace to be the Kingdoms of the Lord, and of his Christ, and he shall reign for ever; their lives shall be prolonged for a season, and a time; and other Scriptures are alleged for a personal reign of Christ, as the stone cut out of the Mountain without hands, Dan. 2. that is, the glorious power of Christ, by weak means, subduing all Antichristian enemies, without his Saints, & all Antichristian things, by his spirit, within them: So that in Dan. 7.10. the glorious company of Saints attending on Christ in the spirit, which shall be fulfilled at the raising of the two witnesses up into Heaven, in the sight of their enemies, Rev. 5.10, 11. This is the first glorious work of the Lord Jesus, in, and amongst the Saints: the Lord reigneth, let the Saints rejoice: the Lord reigneth, let the world tremble, see Zach. 14.5. The Lord our God will come, and all the Saints with him, that is, Christ will come in the Spirit, and all the Saints shall appear gloriously in him. A word of application: First, if this be truth, that the Kingdom of Christ is a spiritual Kingdom, and not of this world; this may inform us how far, besides the Gospel in the spirit and truth of it, those men are, who make the Kingdom of Christ to be merely political and a state-Kingdome, who turn the world by a humane power into the Church and Kingdom of Christ (as they say) and Christ must have a worldly carnal Kingdom, no better th' n the Kings of the earth enjoy; or else he shall have none at all: it savours exceedingly of the earth, and ere long thither it must return. 2. This could encourage the Saints to pres forward after the knowledge of God in the spirit, that as the Kingdom of Christ is spiritual, and not of this world; so may the Saints Kingdom likewise be in the spirit; and so all their enjoyments may be spiritual enjoyments: this is that will make the soul fat, and well-liking in the Lord; I'll fithe soul with joy and peace, which the world is not acquainted with; their eyes never saw it, nor their hearts conceived it; neither are they like to see it, unless the Lord make them spiritual. SECT. X. Of Death, Resurrection, judgement, and the state of the Saints after judgemene, eternally with God. FIrst, of death: It is appointed for all men once to die; Dust we are, & to dust we must return; and therefore, it behoves us to to expect it: All the days of mine appointed time, will I wait, till my change come: Death is certain, although the time be uncertain: it is, that none are in a common aid ordinary way exempted from, unless those Saints who are alive▪ at the last coming of Christ; they shall be changed in a moment, in the twinkling of an eye, 1. Cor. 15.51.52. and so shall be caught up in the spirit, to meet the Lord in the air, 1 Thes. 4.17. Secondly, of the Resurrection. That there shall be a resurrection of the Body at the last day, is evident, John 5.28, 29. John 11.24. with 1 Cor. 15. throughout Rev. 20.12.13. although this truth is by some denied, and by others, too carnally looked upon; some thinking, that our bodies of flesh shall be raised in the same form, in which it died, others that it shall be spiritual, yet question whether it shall be of the same substance: therefore, it will be necessary, to consider two particulars, for the clearing of it. First, by what power we shall be raised, Secondly, with what bodies. 1 By what Power. Answ. 1. By the same power, by which Jesus Christ was raised; which was by the power & spirit of God: he was declared to be the son of God with power by his resurrection from the dead, Rom. 1.4. Secondly, by the same power and spirit the Saints are enlightened self, which is the same power, by which the body of Christ was raised; so that when we say we are raised by the resurrection of Christ in the spirit, that is, by the same power, by which Christ was raised: therefore the Apostle desireth to know the power of the death, & resurrection of Christ, Phil. 3.10. by the same power and spirit shall our bodies be raised at the last day. Rom. 8.11. 1 Cor. 15.13, 14 15, 16. this being a truth that they shall be raised by the same power: it may some what direct us to the form in which they shall be raised, which is the second particular, that is in a spiritual form, not in a fleshly for as the spirit of Christ raiseth us up in the spirit while we are here, so shall it raise up our bodies in the spirit at the last day, it is sown a natural body, it is raised a spiritual body; our vile bodies shall be changed and made like his glorious body, he took upon him our form that so we might be brought into his form for when he shall appear we shall be made like unto him, the substance of our natural body raised in spirit. Of judgement it is appointed to all men once to die but after this the judgement; when all men shall be called to an account before him (to wit, the Lord Jesus) there to give an account for all things done in their bodies, whether good or bad Mat. 25. and so God in this way will acquit his Saints and clear them before the world, although this is not their life; neither that in which they appear Mat. 25.36. to 40. Fourthly, of the estate of the Saints after Judgement, it is first ever to be with the Lord, beholding his glory l Thes. 4.17. john 17.24. and in his presence will be fullness of joy, and 2. at his right hand everlastingly to be completed in the same glory, Col. 3.3. when Christ who is our life shall appear, we shall appear with him in glory, all flesh shall be swallowed up in spirit, and our bodies shall be changed, and made like his glorious body, all things that offend shall be done away, and we shall be made eternally one in the Father and in the Son, and in the Spirit one in eternity, one in enjoyment, and one in glory this for the Saints is enough to know, besides, what shall be, we do not know, it is an height and debth, a length and breadth unsearchable. Oh the unsearchable riches of Christ! what the Saints do enjoy, what they shall enjoy, swallows up the spiritual Christian in the beholding of it: hence let us continue searching after an higher measure of the height, depth, breadth, and length of his love, which passeth knowledge: and there shall we be able to see and say that his wisdom is unsearch able, and his ways past finding on't. FINIS. A brief discovery of Antichrist, both in the Mystery, and in the History. By THOMAS COLLIER. 1647. For my more clear proceeding in the discovery of the Man of Sin, five things are considerable. 1 What Antichrist, or the man of Sin is. 2 What his Reign. 3 What shall be his discovery. 4 What his ruin. 5 When his ruin shall be. SECTION 1. What Antichrist, or the Man of sin is? ANtichrist or the Man of fin, is to be considered either in the spirit, or in the Letter. 1. in the Spirit, Antichrist signifies one seemingly for Christ, yet indeed is against him, and so is but a man of sin, a Son of perdition, and this he will appear to be, both in the Mystery, and in the History. 1. In the mystery, or spirit, and in this he hath taken hold of every man, especially in these latter days; yet 'tis true, much time hath been spent by many, to find out this man of sin, who he is, and for the most part ascribe it to some particular man, never looking at the mystery, or root of iniquity, which is not in the first place, a man, but a wicked thing in man, and this, for want of a spirit of discerning, we have not seen Antichrist in ourselves, but have cast him upon others, and so miss of the thing, or at least, most strike at the top boughs, and are ignorant of the root: Now Antichrist in the mystery, or spiritual and internal part; It is a confederacy between Satan, and the deceitful heart of man, transforming himself into an Angel of light: nay into the Son of Light; and while nothing less than Christ, and Christian will satisfy; he will be the Christ, or at least the Antichrist, in stead of Christ to deceive souls. For this was and is the last, the greatest and most deceiving stratagem that ever Satan made use of to ruin souls; that where he cannot content souls but they must be Christians, he can be content with that, so he may be the Christ: hence he is called the man of sin, the Son of perdition, that wicked deceiver, 2 Thes. 2. It is not Satan acting in a carnal and filthy form of flesh, but in the most refined part of the first Adam, so he keeps the creature in the first Adam still, he cares not. 1. There must be a reformation that it shall enjoy, provided it be legally in the Letter, it must believe or else it cannot be satisfied, and believe it doth; but the ground must be built upon that first: reformation qualification, etc. wisdom is required to walk in God's ways, and to the knowledge of the mind of God: wisdom must and may be obtained; provided it be humane, the wisdom of the first Adam that is enough: power of acting must likewise of necessity be obtained a power shall be obtained, but it must be a creature-power, and a creature-acting under the name and notion of the power of God; that is indeed and in truth condemned though in name owned there must now sometimes be a spiritual mind, and that enjoys likewise in its own apprehension, although hardly obtained and indeed the highest pitch of spiritualness is but carnal to the spiritual man's enjoyment: this is a high pitch of spiritual mindedness where Satan dwells; to have self thoughts of reformation, thoughts to pray more; to walk more exactly, and to please God better; never, thoughts of living out of its self more, and of living in the enjoyment of God in the spirit more; and spiritual joy it must have sometimes too: why? that it shall have likewise, but it must arise from enlargement in duties, humiliations, selfe-actings, reformation and all from self, and thus Satan and the deceitful heart joins together to the delusion of many a soul, and this is Antichristian in the mystery; the man of sin spoken of in Scripture that comes with all deceivableness of unrighteousness: and well may be called a man of sin, an Antichrist, a mystery of iniquity; for in this shape he deceives souls, and they are never sensible of it, drawn in and never know it, until everlastingly undone, and he hath his diversities of forms in this kind. 1. If the name of Christian will serve, and yet live lose and profane; that they shall have and there he will hold them. If there must be a conformity to CHRIST, and a more zealous and conscionable walking; to quiet the conscience, shall have it: he will go as near unto Christ with the soul as may be; provided it rest itself below: and thus, Christ saith many shall come under this delusion expecting life from duty, and it will apprear to be but works of iniquity of sin, (why) because acted by the man of sin, acted not from a right principle, nor by a right power, neither to a right end; acting there must be, but not Christ acting. Hence it is, that though he will be a Christian, and so talks much of Christ, yet, he denies Christ to be come in the flesh▪ that is, in the flesh of his Saints; the spirit of Christ acting and working all things in the Saints (and they are sensible of it) and thus this deceivable man of sin carries on hood winked to perdition many and many a soul. And now it is more wicked and deceivable, then when in its proper place, acting after the lusts of the flesh, Gal. 5.19 20.21. than every one almost is sensible of 1. Hence it is, that Christ saith, Mat. 12.45. The unclean spirit being cast out, that is, cut in its unclean form it can no longer be owned, he is now content to come in when it is swept & garnished, profaneness and filthiness is gone, and now be comes in a more refined form, perhaps legal reformation, as the present Pharisees to whom Christ spoke, or else the name of Christian or the knowledge of Christ, after the flesh; but Christ saith the latter end of the man thus deceived is seven times worse than the beginning; he comes in this refined form with seven worse spirits than himself, and so makes him seven times more, the child of perdition than before. Oh then, how doth it concern every one bearing the name of Christian to look about themselves, if they are not deceived and deluded, with this Antichrist under the name of Christ! seeing it is the high way of soul's ruin, now in the days of the Gospel; for herein doth Satan declare himself to be the Master of arts in transforming himself into the son of light, and under the name of Christ, and Christian to▪ ruin souls. 2. There is Antichrist in the History or in the Letter, and this flows from Antichrist in the Spirit: now the soul being possessed with Antichrist, he grows up into some form, and now not only in the spirit invisibly, but in the letter: more visible, he appearee sitting in the seat of God, and he may be descried principally under these three heads, as sitting in the seat of Christ, and acting those things which properly belong to Christ. 1. In making Christians by a humane power, it being the proper work of God in Christ to make Christians; john 6.37.44. but now here is Antichrist will undertake the business and so turns the world into Christians or rather Antichristians, and pretend that they do the work of Christ, too: when, if he did the work of Christ, he would rather keep of all carnal ignorant ones, and accept of none, until made willing and spiritual by Jesus Christ; for Christ doth not only own souls when they come, but first gives them a will to come, and that by a spiritual, and not a humane power. Hence it comes to pass, that there are so many carnal profane ones under the name of Christian, because made Christian not by Jesus Christ, but by men. Oh that the Lord would be pleased to enlighten the understandings of these men betimes, that they might not walk in a way so directly opposite to the Gospel, and destructive to their own and millions of souls. in prescribing rules of worship which is properly only to Jesus Christ, to prescribe rules, and 10 carry through the soul in acting according to these rules. To prescribe rules; this belongs unto Christ, & whosoever undertakes it, puts themselves in the room of Christ, & is the Antichrist: this is to exercise-creature wisdom in the things of Jesus Christ and (indeed) to sit in the seat of God it is the work of Christ in the spirit to help in prayer or any duty; we know not what we pray for as we ought, but the spirit helpeth our infirmities Rom. 8. It is Christ that helpeth both to see our want, & formeth by his spirit, words within accordingly. Therefore those who prescribe forms and rules of worship put themselves in the room of Christ. 2. It belongs to Christ to give in power to act according to those rules, but Antichrist gives the command, and so carries on an external acting, and not according to Christ, but his own mind. 3. Antichrist may be discovered as sitting in the seat of God, not only, 1. In making Christians, 2. In prescribing rules, but 3. In compelling all unto those rules whatever Christ saith, that matters not; he himself will the Christ, and must be obeyed, let Christ say what he will, and all that question his power, must be the Antichrist, for he exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the Temple of God; showing himself that he is God, and in all these particulars, there is a mystery lieth, a mystery of iniquity, that is iniquity hid under the name and notion of Christ? therefore so much the more to be dreaded. To bea Christian, is accounted agallant thing; and therefore, not himself only, but others likewise, look upon it to be a matter of much piety to make men Christians and cause them to own Christ. On I but here lies a mystery of iniquity, many souls made Christians by a humane power, are but Antichristians, and so under the name of Christian, are likely to be undone for ever, if the Lord prevent it not: an excellent thing accounted in the world to make creatures Christians, as soon as they are borne, by sprinkling a little water upon them, and so in bearing them in hand, that they are so ever after but here lieth a mystery of in quity, and one of the soule-running mysteries of iniquity as ever came from Hell: Speak England, speak all Nations called Christian; whether (almost all people of all sorts, devoutly slain in the spirit under this mystery of iniquity) to have forms of worships prescribed: that all Priests and People may walk in one form and way of worship, and all compelled unto it; is accounted an excellent part of Christianity? but here lieth a mystery of iniquity under it. First, it brings all sorts of people to be acting in something, though worse than nothing, and so delude themselves in all their actings; it causeth them to look to men, and not to Christ. Secondly, it causeth them to bless themselves in their unity, in forms and worships never questioning their Oneness with Christ in the spirit, they are as strangers unto it. Hence it is, that uniformity in the Letter, is so much called for amongst all sorts of People; being wholly ignorant of unity in spirit. I could instance in divers other particulars, as Ministry, Gifts, Church Ordinances, all have something like Christ in them, but it is all but this number of a man, merely humane, carnal Ministry, humane gifts, and anointings in stead of the Spirit carnal Church, invented Ordinances: but I pass it at present. SECTION II. What is his Reign. ANtichrists reign is likewise in the spirit, and in the Letter; Antichrist or the man of sin, is as high in his reign, as confident of his good estate. First his reign in the spirit in the mystery? he showeth himself, that he is God, he persuades souls, that he is the Christ, his wisdom and his righteousness, his rules and his ordinances, they are of God; and they must stand, although it hath neither Scripture nor reason, I mean in the Spirit, for it: and thus this mystery of iniquity hath reigned a long time; it began to work in the Apostles days. Secondly the reign of Antichrist in tste Letter; he also visibly showeth himself, that he is God & must be submitted unto, under penalties, fines, & imprisonments, bitter speaking against the Ordinances of Chrst, than his Ordinances. And thus he reigns with power, and likewise with much confidence; for, she sitteth as QVEEN, and saith, she shall see no sorrow, but her sorrows will come in one day, etc. SECT. III. The discovery of Antichrist. THE Revelation of Antichrist may be considered, either first as he openly and publicly reveals himself to be the Antichrist by his confidence, and powerful acting as the Christ, or above Christ: of this the Apostle speaks, 2 Thes. 2.3. 2. It may be considered, as a mystery of iniquity, and so revealed by the spirit of Christ unto his Servants; and so the revelation or discovery of Antichrist unto the Saints, shall be by the spirit of Christ in the preaching of the Gospel; as it is a mystery of iniquity in itself; so it must be that hidden wisdom in a mystery, 1 Cor. 2. that must discover it. Now where the Lord worketh for his discovery, he first discovers him to be the Antichrist; he helps the soul to find him out: And then secondly, he discovers the evil, the iniquity of him he lets the soul see that it is the greatest and the subtlest adversary that ever it had to deal withal; the most dangerous, because clothed under so fair and Christ-like a Garb, and the hardest to be discovered; such an adversary, as bears souls in hand that they are going to heaven when they are in the broad and rode-way to ruin, like a cunning Hoc as Pox as, that jugleth away a man's Estate before he is awarc of it, and all the while pretends friendship, and thus it is the spirit of God in the Gospel, that must discover and reveal Antihrist in the mystery, that same spirit who revealed it to the Apostle Paul, and the same who revealed both his rising and falling to john in the Revelations, those who think to attain the discovery of him by humane industry, historical readings &c. are exceeding low in their apprehensions and come short of the discovery of him: he may be strongly working in a man while he is discovering of him. SECT. IU. What shall be the ruin of Antichrist? THe consummation of Antichrist shall be by the same means that discovers him the bright go forth of Jesus Christ in the Gospel: for as the Kingdom of Jesus Christ goes up in the spirit; (for the Kingdom of Heaven is within you etc.) so the Kingdom of Antichrist must go down: this is the means foretell and prescribed by the Apostle, who foresaw him in his rising. 2 Thes. 2.8. The Lord will consume him with the breath of his mouth, & destroy him with the brightness of his coming, the preaching of the Gospel, and the bright come forth of Jesus Christ in the spirits of his people shall both consume & destroy him: As it is not a humane wisdom that shall discover him, so neither is it a humane power that must destroy him: for all humanity in the things of God; whether wisdom or power, it is Antichristian: Therefore, not that which shall destroy Antichrist; but that which will uphold him until he be destroyed: the ruin of Antichrist is farther held forth, Rev. 14.6. The Angel flieth through the midst of heaven, preaching the everlasting Gospel; & verse 8. Another Angel followeth, saying, That Babylon, is fallen that great City, etc. The preaching of the Gospel is the means you see, of Antichrists ruin: and the Sermon is, fear God, and give glory to him. This Sermon is that will ruin Antichrist both in the letter and in the spirit; give glory to God, that is, let God be all, and in all: let God be your enjoyment in the spirit; see you live upon nothing below him, give not glory to Creatures, duties, actings; any thing either of the first Adam, or Antichrist: give glory to God in the Letter, give not glory to man, set not up man in the room of God; do not cry the voice of Man, and not of God, in any of the things of God; and this is the Sermon that shall ruin Antichrist. See likewise, Rev. 1 2.9. The Devil and Satan, the mystical Antichrist, was cast forth of Heaven, to the earth; that is, he shall not be suffered any more to delude souls, in a heavenly shape: the Devil is now turned Christian, and he makes war with the Saints, under the name of Christ, both in the Spirit, as well as in the Letter: And hence the great war is between Christ and Satan in Heaven, that is between the Heaven of Christ, & the Heaven of Satan under the name of Christ. But now john saith, he saw Satan cast out of Heaven, that is he shall deceive souls no more, in a Heavenly form: neither persecute the Saints any more under the name of Christ: (A glorious work & it is coming on a pace) for the most part of souls in that part of the world called Christans are ruined in the Devil's heaven, & believe it, this is the great work Christ hath to do in these latter days, the consummation of Antichrists, that is, first of all, Antichrists spiritual delusions by which he hath deceived souls. 2. And all Antichrists, deluding forms & ordinances by which the common sort of people are generally deluded: the work of Christ is to pour down vials of wrath upon the head of the Man of sin both in the spirit, & in the letter; look about you therefore all you, whose spiritual life consists in nothing, but spiritual & Antichristian delusions, with invented and Antichritian forms and Ordinances. A Vial of wrath is coming on you, which will shatter to pieces all your confidence, and then if mercy prevent not you may stand looking on, and crying; alas elas in one hour is so great riches come to naught? and then when this is fulfilled, there shall be no more War in Heaven or spiritual delusion under the name of Christ. A glorious word for those that dwell in Heaven, and that which will cause joy to the Saints. For, first, they shall be without, and above, all danger of delusions in the spirit or in the letter, And secondly, they shall from the same ground be for ever freed from fellowship with Hypocrites and literal Christians; for their communion shall be more in the spirit and less in the Letter, and there shall in no wise enter into it any thing that defileth, neither whatsoaever worketh abomination that is, lives earthly carnal, and profane, or maketh a lie that is, Hypocritical that seems to be what he is not. But they which are written in the Lamb's book of life: and there shall be no more a Canaanite in the house of the Lord for ever. This is the great work Christ hath to do in these latter days, the consummation of the Kingdom of Antichrist, who hath a long time sat in his seat, with the exaltation of his own Kingdom in the spirit. SECTION V Quest. When he shall be ruined? Answ. FIrst, in the mystery and spirits of the Saints, as Jesus Christ comes in, and shines gloriously in the spirit; so shall Antichrist be discovered, and destroyed: and so he hath received a great blow already in this Nation, through the shinings in of Jesus Christ in the spirit amongst many of his Saints, so that this is the time of Antichrists ruin, when Jesus Christ comes in; & takes place in the spirit of his people, and the Kingdom of Christ increaseth, so the Kingdom of Antichrist decayeth and consumeth. Secondly, Antichrist shall be destroyed when the everlasting Gospel shall be preached; that is, when the Angel flieth through the midst of Heaven preaching the everlasting Gospel; that is, when the Ministers of the Gospel shall come forth with their full, and heavenly discoveries of God in the spirit, being permitted to preach the Gospel by the earthly power in all places with liberty: For, much hath been done already by the witnesses prophesing in sack cloth: that is, almost always in danger of a civil persecution; and much ignorance of the mystery of the Gospel, which hath caused them to prophesy in sac-cloth; yet they have had power, to cause fire to come from Heaven, as oft as they please, burning up all Antichristian forms, and invented delusions: And then, what will be done, think you, when the Ministers of the Gospel shall come forih in the full and bright discoveries of the Gospel, with liberties here below for the publishing of it. Thirdly, Antichrist shall be destroyed, when the witnesses have been slain, & lain dead three days; (that is a short space) than a tenth part of the City shall fall, and the rest shall have their time prolonged; but, for a time & a season. The first woe is almost past; behold, a second, and third woe cometh quickly: wait, and it will come apace. Thus have I from the light of Truth, with as much brevity as may be, in some measure, hinted at this Man of sin, this mystery of Iniquity, with his reign, ruin, with the means and time. FINIS.