Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	knowledge_n	law_n	transgression_n	3,220	5	10.6539	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80146	The marrow of Christianity: or, A spirituall discoverie 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.	Collier, Thomas, fl. 1691.; Towne, Robert, 1592 or 3-1663. Assertion of grace.	1647 (1647)	Wing C5291; Wing T1978; Thomason E1157_1; Thomason E1157_2; ESTC R208677	55,702	142

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 dye 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 hee 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 bee the more sensible of the losse of both that principle and power they had once in Adam given unto them and likewise with it gives 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 sinfull 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 giues a Law that sinne might become out or measure sinful and it was added because or transgression for where no law is there is no transgression For by the Law was the knowledge of sinne and so it was an Administration of death both in the hands of Adam as wel as Moses 1 Cor. 3 6 7. 3 The Law in the Letter was an Image or Character of that spiritual righteousnesse God intended to bring in by Jesus Christ Aas 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 righteousnesse in Adam and a Character likewise of that spiritual righteousnesse that every beleever attaines in Christ the righteousnesse of the Law in the Letter was not that beleevers enjoy in Christ but that righteousnesse Adam injoyed in his state of innocencie It was not the righteousnesse of God but a Character of that righteousnesse holinesse and purity that all beleevers are made partakers of in the spirit It was not that righteousnesse by which God intended to give life and glory eternally but such a righteousnesse which had external promises annexed unto it For if there had been a Law given that could haue given life then righteousnesse had been by the Law Wherefore I coclude that the Law in the Letter was but a character of the spiritual righteousnesse of God which is the life of the Saints and that by which God never intended to justifie any to Eternity For the Law in the Letter killeth not justifieth but the spiit giveth life 2 Cor. 3.6 The Law was given to Adam in th Letter and Moses was he Minister of the Law in the Letter but Christ is the Minister of the Law in the spirit Therefore Moses saith himselfe A Prophet shall the Lord your God raise up unto you like unto me him shall you heare in all things Acts 3.22 23. Deut. 18.15 Object It is said Rom. 15.8 that Jesus Christ was the Minister of Circumoision Answ True hee was the Minister of it for the truth of God to confirme the promises made unto Abraham he was a Minister of it so as to fulfill 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 fulfill all and to bee 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-farre off and likewise included in the promises Therefore hee was the Minister of circumcision for the truth of God to confirme the promises unto the Fathers and likewise that the Gentiles might glorifie 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 rejoyce and praise the Lord. Object Paul applieth the words of Moses in the Law Deut. 30.12 13 14. Rom. 10.6 7 8. to be the righteousnesse of faith The righteousnesse of faith speaketh on this wise Answ It is true that Christ and the righteousnesse of the Gospel was included in the Law There was a literall or externall righteousnesse expressed in the letter to which were externall promises annexed but there was a spirituall and internall righteousnesse included which onely beleevers were made partakers of which was a righteousnesse brought in by Christ and obtained by faith which is the law in the Spirit or that spirituall righteousnesse of God that beleevers 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 spirituall righteousnesse contained in the Law as you have already heard is the righteousnesse of God which every beleever is made partaker of Note these two words for the more full clearing of it First that there was a spirituall righteousnesse included mystically in the letter of the Law which none ever saw into but those spiritually enlightned Paul had experience of it Rom. 7.14 For we know that the Law is spirituall but I am carnall The Law in the Letter was not spirituall For the same Apostle could say that he walked concerning the righteousnesse of the Law in the letter blamelesse Phil. 3. yet he call● it a fleshly walking If any man had cause of glorying in the flesh I much more And he saith he was alive once without the Law but when the commandement came sin revived and I dyed Rom. 7.9 alive without the Law in the spirit for he was not without the Law in the letter by that it was he judged himselfe to be alive he walked concerning that blamelesse but when the commandement came that is when the spiritual righteousnesse of the law was unfolded which was no lesse than the righteousnesse of God then he saw how short he came of that righteousnesse hee 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 spirituall righteousnesse of God that beleevers 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 performe 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 Jewes 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 morall and ceremoniall for the first man was made a living soule to answer a morall righteousnesse the second was made a quickning spirit to give

dies the death that so he might free man from death and so Christ in bearing the sinne and the condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall 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 enjoyes by him a mercy that they are not sensible of Col. 1.20 Having made peace by the blood of his Crosse by him to reconcile all th●ngs to himselfe whether things in heaven or things on earth c. 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 eternall salvation b●cause all doe not beleeve It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sins draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Sonn● as a publick person making sa●is●action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleev●rs Christ having purchased an eternall 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 Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in ●is Son and leaving others to beleeve if they wou●d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wi●l skill nor power to bele●ve perish everlastingly under the rejecting of the Gospel Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie 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 spiritua●l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son that it is able to satisfie the law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-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 con●emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the Fathers 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 John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wra●h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold 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 Adams trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever 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 dye Man eates 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 satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving

God in the spirit this doth 1 Cor. 1. after that in the wisdome of God the world viz. in the wisdome of the first Adam by wisdome knew not God but the wisdome 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 worlds wisdome and are content to be fooles to the world and in the worlds eyes that they may be wise in God Hence it is likewise that so many Ignorants in the wise and learned mens 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 wisdome of the Father How should this in the first place incourage them to look up to the Lord for the more full enjoyment of this spirituall wisdome that as they are made one in the wisdome of God so they might live in the same wisdome and from a deep sence of their own folly to look unto the Lord for continuall teachings and leadings forth in the Spirit expecting that promise to be fulfilled thou shalt heare a voyce behind thee saying This is the way walk in ●t when thou turnest to the right hand or to the left 2 This might bee a ground of comfort to the Saints in all their walkings with God the wisdome of God is theirs that GOD with and in whom they are made one is their wisdome and in the conclusion they shall be swallowed up in the perfection of it as Christ himself 1 Iohn 3.2 3 This might answer that foolish opinion of the world who look upon the most Spirituall Saints as the worst Fooles in the world It is true the wisdome of God is folly with men but if they could looke with a spirituall 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 satisfie are indeed in Gods account the only fooles and they themselves shall bee driven to confesse it one day 4 Christ and the Saints are made one with God in righteousnesse Gods righteousnesse was Christs righteousnesse for the fulnesse of the God-head dwelt in him bodily He was filled with the spirituall indwellings of God who continually acted him according to the divine pleasure and as the second man was made one in the righteousnesse of the Father so are all the Saints made one in the same righteousnesse he was made si●ne for us that wee might be made the righteousnesse of God in him 2 Cor. 5.21 Quest How may the Sa●nts be said to be the righteousnesse f God in Christ Answ Either First in the Letter or secondly in the Spirit First in the Letter there is a righteousnesse presented which is the first thing sinners are made partakers of that is the righteousnesse of a Christ dying upon the Crosse making satisfaction to the letter of the law and to the Conscience troubled by reason of that letter which is indeed the cause of sinne for where no law is there is no transgression Now Christ dying upon the Crosse satisfies the Law and likewise upon the sight applicatiō of him sati fies the troubled Conscience This is the first righteousnesse God discovers to the soules of sinners and by Faith makes them partakers of it and this is called the righteousnesse of God because God gave forth his sonne inabled him to go through and by his suffering to obtaine such a righteousnesse for his people that might both satisfie the law transgressed and the Conscience of man transgressing Secondly in the Spirit the Saints are made the righteousnesse of God that is God now as in Christ dwells and acts in his 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 righteousnesse in them For the righteousnesse of the law in the Spirit is fulfilled in us aswell as the law in the letter for us who walke not after 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 drawes up the spirits of his people to himself untill at last they are swallowed up in the fulnesse of the righteousnesse of God in the Spirit and bee made wholly and for ever one in the Father with Christ 1 Iohn 1.2 A glorious mysterious truth meet to be known of all spirituall Ones this is the top of the Saints glory and their height of spirituall perfection the knowledge and enjoyment of this spirituall Onenesse in the Father in the sonne 1 John 2.24 5 There is an Onenesse in love and delight between the Father Son and Saints the Fathers love and delight is in his Son and Saints Matth. 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 rejoyce over his people even as the Bride-groom rejoyceth over the Bride Esa 62.5 Zeph. 3.17 to rejoyce even with joy and singing So likewise it is the delight and joy of the Saints to live in the Fathers love the very thoughts of it is precious and the enjoyment of it exceeding glorious though the soule seemes to come short of the perfection of that enjoyment in this world yet what it sees and enjoyes with the expectation of perfection in another world fills the soule with joy unspeakable and full of glory and now as the soule dwels in the Fathers love delight and joy so likewise it dwels in the Fathers will and it delights in and is well pleased with the wil of the Father it can say with Christ what ever temptation presents it self yet not my will but thy will be done such is the Onenesse betweene the Fa●her Sonne a●d Saints they delight take pleasure in each other 6. There is a union in g●ory like wise the Fathers glory is the Sonnes glory and the Sonnes glory is the Saints glory what this glory shall be is unconceivable and unexpressable to go about to expresse it either with tongue or pen would rather darken it than 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 fulnesse in the spirit Those who dreame of a Kingdome after the flesh or of any externall pleasures in the highest measure discover themselves to have exceeding carnall thoughts of the Saints glory It is true they shall have a Kingdome but a spirituall one so called because injoying all spirituall satisfactions in the Fountaine when the body and all the whole internall and externall part of man shall be turned into spirit

life to those dead in the first Adam And as the Father hath life in himselfe so hath he given to the Son to have life in himselfe and hee quickneth whom he will John 5. The Law in the letter killeth the law in the spirit quickneth Therefore Christ saith I came not to destroy but to save Iohn 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 signifie glad tidings and this Gospel is to goe forth amongst all but none are made partakers of it in the spirit but beleevers 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 til 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 beleever receives it first in the letter through the power of the spirit and this is Christ in the flesh dying upon the crosse 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 Gods way to take away sin and this is the first discovery God makes of himself to a sinner because he is pleased to conform himselfe to that way that might best suit with our understanding and so by degrees to draw us up more in the spirit unto himselfe 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 spirituall but as unto carnall even as unto Babes in Christ Note I doe not speak thus of the knowledge of Christ upon the Crosse and the application of it taking away the guilt of sin as a low and slight thing in it selfe For first it is Gods way to satisfie sinning 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 Iohn 2.12 Thirdly it is that by which the soule enjoyes much joy and peace who so hath obtained it from the Lord hath obtained a good degree and much boldnesse in the spirit Yet fourthly God usually by this way brings souls up into a spiritual union with himselfe and in comparison of the souls enjoying of God in Christ the Scripture calls it a carnall or fleshly knowledge and doubtlesse many may attain the knowledge of the Gospel in the letter and may own a dying Christ upon the Crosse 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 beleeving in Christ dying upon the Crosse by the saving work of the spirit shall grow up in the more spirituall knowledge of him Secondly the Gospel in the spirit is the righteousnesse of God imparted in the spirit to the beleever it is the making of the beleever 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 righteousnesse of God with which he intends to cloath his people and it is called The righteousnesse 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 a Christ dying upon the crosse As there was a spirituall righteousnesse included in the Law so likewise is there a spiritual righteousnes in the Gospel that is in Christ they are both in Christ the former righteousnes is the knowledge of Christ without as dying and satisfying the second is the knowledge of Christ spiritually formed in us which is here done in part and we shall in the conclusion bee wholly changed and swallowed up in that spirituall righteousnesse 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 ful spiritual change into the spirit at the last day 1 Cor. 15.15 So that this is the glad tydings of the Gospel in the spirit not only that wee are made one with God but likewise that wee are made one in God he dwelleth in us we dwell in him and wee now serve no longer in the oldnesse of the letter that is with our old nature in the old letter given forth to Adam by Moses to the old end the obtaining of righteousnesse but in the newnesse of the Spirit that is the renewed mind by the spirit to a new letter written in the heart to a new end to glorifie the name of our Lord Jesus and to declare our cōformity 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 onely for confirmation 2 Cor. 5.16 with Heb. 10.19 20. In the first the Apostle saith Henceforth we know no man after the flesh yea though wee 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 vers 17. If any man bee in Christ he is a new Creature Christ is formed in him after the spirit and hee comes now to know a spiritual Christ within him as well as a fleshly Christ without him The second Scripture saith Wee have boldnesse to enter into the holyest 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 bloud of Christ is but the way into the holyest and the flesh of Christ is the veil through which we enter into the holyest that is into the spiritual and heavenly injoyment 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 entred already in the perfection and will in conclusion draw

Nations both Gentile as well as Jew but the veil shall be taken away Isai 25. And I will saith the Lord destroy or swallow up in ●his mountaine that is in the Church the face of the covering cast over all people and the veile spread over all Nations Such hath been the ignorance that hath overspread all People and Nations through the spiritual operation of the man of sinne that the mystery of the Gospell hath been hid as it were from us and sealed up even with seven seales a perfection of darknesse that none was found worthy to open it Humane Arts and Creature-wisdome being set a-work did but so much the more darken it and cast a veile upon it till at last the Lord Jesus begins to open it himselfe and will unseale it by degrees and cause the veile to vanish away to the great glory of his spirituall Ones but to the great terror of all humanists who were left without this spirituall 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 been spread over all Nations so shall the knowledge of the Lord goe forth abundantly throughout all Nations Isa 60.17 19 20. Rev. 21.22 23. Secondly that which shall make for the Churches spirituall glory shall be the enjoyment of a full freedome from the guilt of sinne that which much troubles many a pretious soule and it was that the Apostle Paul was freed from Rom. 8. We have not received the spirit of bondage to feare 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 inhabitant shall not say I am sick the people that dwell therein shall be forgiven their iniquity Sin is the cause of spirituall sicknesse 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 sicke and the voyce of crying and weeping shall be no more heard in her for the former things are passed away there shall bee no more sin nor sorrow but everlasting joy shall be upon her head and sorrow and sighing shall passe away Isai 35.10 A third thing that shall make for the Saints spiritual glory is the knowledge of and enjoyment of a spiritual Onenesse 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 referre it to what hath been said formerly in the glorious condition of persons in the second Adam above the first A fourth thing that will make for the Saints spirituall glory is a living above creatures and things in the spirituall enjoyment of God whom to enjoy is life when all things below shal bee nothing when the soule shall be content to suffer the losse of all things that Christ may bee all and in all the glorious Lord will bee unto us a place of broad rivers streams wherin shal go no Gally with Oares nor shall gallant Ships passe thereby Isai 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 or to bring God in Christ down to the soule but the glorious Lord will be all and in all and the spiritual Christian shal live in the enjoyment of him verse 23. Then shal the tacklings be forsaken or loosed they could not strengthen their Mast they shal not be able who desire it to saile any further or longer in ordinances duties creatures but the great spoyle shal be divided and the lame take the spoyle the lame contemptible ones they are the people that are like to enjoy this spiritual glory A fifth thing that wil make for the Saints spiritual glory is a spiritual and internal conformity unto God they shal live up in the spirit and walk after the spirit Christ will manifest himselfe spiritually in them the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seuen-fold as the light of seven dayes the light of the Moon that is of the Church shal be as the light of the sun that is Christ the sonne of Righteousnesse who is both a Sun and a shield and the light of the sunne shall be seven-fold that is Christ shal appeare in the spirit to his conforming them to himself in the spirit which wil appear seven times more glorious than formerly when we knew him after the flesh Zach. 12.8 He that is weak and feeble amongst them shal be as David that is Christ David shal be as God even as the Angels of God before him This is the glorious conformity that all the Saints shal have unto Jesus Christ in the spirit this glorious unity and conformity unto the Law of Righteousnesse is that wil appear at the first sight of it very terrible and dreadful to the sons of men Cant. 6.10 Who is She that looketh forth as the morning faire at the Moon cleare as the Sun terrible as an Army with Banners such wil bee the strangenesse of this glorious truth that it wil 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 bee worth a looking on her glory a seeking-after of all spiritual ones 4 Particular propounded for the clearing of the truth in hand is that the kingdome of Christ is wholly spiritual and not of this world that as formerly so in the latter dayes the glory of his Kingdom shal be in the spirit and not in the flesh it wil be spiritual and not personal for clearing of it I shal first prove it from testimony of Scripture 2ly By spiritual Arguments grounded upon Scripture 3ly Answer such Questions and Scripture-grounds which seeme 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 Kingdome 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 wil appear by spiritual Arguments likewise 1 Argument The spiritual presence of Christ with his Saints is the most glorious presence Christ wil be most gloriously present with his people in the latter dayes ergo his presence and so his Kingdome will be a spiritual