man of sinne that the mysterie of the Gospel hath been hid as it were from us and sealed up even with leaven seales a perfection of darknesse that none was found worthy to open Humane Arts and Creature-wisdome being set a worke did but so much the more darken it and cast a veil till at last the Lord Jesus begins to open it himselfe and will unseale it by degrees and cause the veil 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 bespread over all Nations so shall the knowledge of the Lord goe forth aboundantly through out all Nations Isa 60.17.19 20. Rev. 21.12 23. Secondly that which shall make for the Churches spirituall glory shall be the injoyment of a full freedome from the guilt of sin 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 againe 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 iniquitie Sin is the cause of spiritual sicknesse This cause shall be taken away for they shall be forgiven their iniquitie i. e they shall live in the knowledge and injoyment of it and from henceforth they shall not say I am sick and the voyce 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 passe away Isa 35.10 A third thing that shall make for the Saints spirituall glory is the knowledge of and injoyment of a spiritual Oneness with God in Christ and each with other although this be a glorious spirituall truth yet it is that the Saints have lived exceeding short in the knowledge of it the knowledge and injoyment of it will be exceeding glorious to the spiritual christian What this union is and wherein it consists I referr 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 spirituall glory is a living above creatures and things in the spirituall injoyment of God whom to injoy is life when all things below shall be nothing when the soule shall be content to suffer the losse of all things that Christ may be all and in all the glorious Lord will be unto us a place of broad rivers and streames wherein shall goe no Gally with Oares nor shal 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 soule up unto God of to bring God in Christ down to the soule but the glorious Lord will be all and in all and the spiritual Christian shall live in the injoyment of him verse 23 Then shall the tacklings be forsaken or losed 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 shall be devided and the lame take the spoyle the lame contemptable ones they are the people that are like to enjoy this spirituall glory A fifth thing that wil make for the Saints spirituall glory is a spiritual and internall conformity unto God they shall live up in the spirit and walke after the spirit Christ will manifest himselfe spiritually in them the light of the Moon shall be as the light of the Sun and the light of the Sun shall be seaven-fold as the light of seaven dayes the light of the Moon that is of the Church shall be as the light of the Sun that is Christ the Son of righteousnesse who is both a Son and a sheild and the light of the Sun shall be seaven-fold that is Christ shall appear in the spirit to his conforming them to himselfe in the spirit which will appeare seaven times more glorious then formerly when we knew him after the flesh Zach. 12.8 He that is weake 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 vnity and conformity unto the Law of righteousnesse is that will appear at the first sight of it very terrible and dreadfull to the sons of men Cant. 9. v. 10. Who is shee that looketh forth as the morning faire as the Moon clears as the Sunne terrible as an Army with Banners such will be the strangenesse of this glorious truth that it will not onely appear terrible and dreadfull to the men of this world but even Christ sets it forth himselfe 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 spirituall ones 4 Particular propounded for the clearing of the truth in hand is that the Kingdom of Christ is wholly spirituall and not of this world that as formerly so in the latter dayes the glory of his Kingdome shall be in the spirit and not in the flesh it will be spirituall and not personal for clearing of it I shall first prove it from testimony of Scripture Secondly By spirituall Arguments grounded upon Scripture Thirdly Answer such Questions and Scripture grounds which seeme to hold it forth 1. By testimony from Scripture it is the word of Christ himselfe My Kingdome is not of this world that is not a fleshly and externall Kingdom over the bodies of men but a spirituall and internall one The Kingdome 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 spirituall Christian Secondly it will appear by spirituall Arguments likewife 1. Argument The spirituall presence of Christ with his Saints is the most glorious presence Christ will be most gloriously present with his people in the latter dayes ergo his presence and so his Kingdome will be a spirituall presence and not a personall 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 goe away for if I goe not away the Comforter will not come unto you And therefore Christ tells his Disciples John
THE MARROVV OF CHRISTIANITY OR A spirituall discovery of some Principles of Truth meet to be knowne of all the Saints represented in ten SECTIONS By T. Collier Minister of the Gospell Whereunto is added an Epistle written by M. SALTMARSH Isaiah 32.20 Blessed are ye that sow besides all waters c. 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 c. London Printed by Charles Sumptner for Giles Calvert at the Black spread Eagle neer the West end of Pauls 1650. To the READER Christian Reader FOr to thee alone do I commend this smal Treatise who alone art able to judge of spirituall things for the spirituall man judgeth all things I have here in this Treatise presented unto publike 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 indued 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 nothingnesse the wisdome power righteousnesse c. of the Creature it is all but of the Earth and that it is the proper work of Christ the second man to ruine and destroy in thee all that is of the first Adam even those reliques that remaine that wisdom is turned into folly that strength into weaknesse that righteousnesse and holinesse into meere filthinesse and pollution so that Christ doth not where he comes in mercy restore man to his first condition as it was in Adam but destroyes those principles as we are Christians and so creates a new man in us which after God is created in righteousnesse and true holinesse 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 Aposte Gal. 2.20 I am crucified with Christ Neverthelesse 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 eying 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 c. Thirdly that the knowledge of Antichrist is the knowledge of a mystery I mean a mystery of Iniquity which none can know but those enlightned 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 passe let God have the glory and so thy poore friend in the unity of truth and fellowship of the 〈…〉 A Table of the principle things contained in this Treatise SECTION 1. OF Adams condition before his fall Page 1 Adams in a condition of humane perfection p. 1. 2. The Jmage of God what in Adam p. 2. 3. 5. Mans best wisdome but the remainder of the first Adam in it many too much glory p. 3. 4. What the Jmage of Adam is not p. 8. SECTION 2. The cause or ground of mans fall First the mutability of his condition p. 8. God not the cause of sin p. 10. The second causr of mars fall p. 11. Satans temptation Why Satan called a Serpent p. 12. The cause of mans fall disobedience p. 13. The tree of knowledge of good and evill why so called p. 13. SECTION 3. Mans misery by reason of his fall p. 14. 15. Mans 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 layd upon Christ p. 17. 18 Christ bare 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 soule into the possession of love it fills the soule 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 freedome 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 spirituall union p. 37. In the spirit power wisdom righteousnesse love and glory p. 38. to the 49. Saints Communion with the Father Son and each other p. 50. 51. 52 SECTION 7. Wherein is declared what the Law is what the Gospell 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 Gospell in the Letter is p. 61. 62 What the Gospell in the Spirit is p. 64. The Mystery of the Gospell what p. 65 The life of Faith in the most spirituall 67. 68 The difference between the Law and the Gospell 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 spirituall Kingdom of Christ in his Church in the latter dayes of the Gospel discovered p. 80. Who are the subjects of Christs Kingdom p. 81 The externall glory of the Church of Christ in latter dayes p. 82. 83 The spirituall glory of the Church p. 85. The Kingdome of Christ wholly spirituall p. 90 Objections answered conceruing the personall reigne of Christ p. 93 SECTION 10. Of death resurrection and Judgement p. 108. 2. Part. A briefe discovery of Antichrist or the man of sin both in the History and in the Mystery p 113 To the Reader PErusing this Treatise J could not but take notice of some pretious truths in it and commend them abroad The spirituall designe of this Author I find to be this Rom. 14 17. Ephes 4.3 2 Cor. to set up the Kingdome 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 J did much rejoyce to see from his Pen and practise and should rejoyce 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 rejoyce in Christ Iesus and have no confidence in the flesh There are some excellent truthes hinted in this Book which I intend to speak on as of the two Adams the spirituall Church the spirituall Liberty the spirituall not personall reigne of Christ in a little Treatise of my owne Ephes 1.17 â— Cor. 2. The Lord fill us with the Spirit of wisdom and Revelation The spiritual man judgeth all things John Saltmarsh THE MARROVV OF CHRISTIANITY SECTION 1. Of Adams 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 wisdome Eccles 7.29 Loe 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 seemes 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 particuler 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 Gods wisdome not the wisdome of God not the thing it selfe it dwelled in God fully it was essential in him but imparted to Adam it was and is in God essentially he is wisdome it selfe Adam was but the Image God himselfe 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 imploying of that reason and understanding he had given unto him a perfection of reason above all other Creatures 2. It appeares from naturall experience hence it is that there is so much enquiring after a perfection of humane reason so much studying of Arts as Phylosophy Logick Rhetorick c. but from these corrupted reliques or principls of reason yet remaining in falne man striving after hardly being satisfied without the perfection of reason able to give a reason of all thiings this your heathen Philosophers have gon far in this is that maybe attained in an high measure yet be but a reasonable moral man nay were it possible to attaine that perfection that was in Adam yet it would be no more then a morall humane perfection and this is that which many who bear the name of Christians to much presse 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 foolishnesse so indeed is the Gospel in the mystery of it meer folly to the highest naturall understanding in the world nay it is that which the wisdome of the Gospel destroyes where it comes in power he destroyes the wisdome of the wise and brings to nought the understanding of the prudent 1 Cor. 1.19 and here lyes the great mystery of mistake I had almost said of Iniquity we seek after the knowledge of God unto this wisdome of the first Adaem how many are there that would confine the knowledge of God in the wisdome who are not ashamed to say that Phylosophy is the mother of Theologie without this naturall wisdome men must com 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 Adams wisdome are stil of the earth earthly the wisdom of the first Adam comes infinitly short of bringing us to the knowledge of God in the spirit but it is by the wisdome of the second Adam who is the Lord from heaven and the wisdome of the father we attaine the knowledge of God in the spirit which wisdom destroyes 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 carnall professors are in the wisdom of the first Adam all believers spiritually made alive by Jesus being delivered from themselves are in the wisdome of the second Adam the Lord Jesus who is the wisdome of the Father 1 Cor. 1.24 2 Adam was in the Image of God that was in a perfect morall pure and sinlesse condition he was made upright innocent without sin but he sought out many inventions Quest How may a morall purity and righteousnesse 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 compleat Image of Character of a living man in a peece of stone or timber and we say and speak truly that it is the Image or likenesse of a living man yet it is not a living man nor hath it any part of mans nature in him even so was Adam in the Image of God there was not onely the wisdome
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 bare the sins and so the condemnation of all men Answ First it is without question that he took the sinne and fault of the first Adam upon him and so the sinne 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 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 things 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 because all do not believe 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 sinnes 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 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 drawne 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 Son as a publick person making satisfaction to the law of transgression that all mankind might be brought under the tender of the Gospell 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 unlesse believers Christ having purchased an eternall salvation but keeps it in his owne 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 sinne of the first Adam on Gods part externally all partake of it internally onely believers He is the Saviour of all but espeacially of them that believe And nothing on Gods part hinders the eternall 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 his Sonne 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 Gospell 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 spirituall and eternall part of it remaines still with God in Christ and is handed forth to none but believers and of it remaines that there is no injustice in God to put such a worth in the sufferings of his Sonne 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 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 contemne their owne peace and so judge themselves unworthy of eternall 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 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 comming forth and suffering of Christ Ioh 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 bloud 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 Adams transgression and so all unbelievers in that sense are under wrath and there remaine eternally if not delivered Iohn the 3.2 They are delivered from wrath with relation to their apprehension never any soule 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 dye Man eats and so should have dyed 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 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
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 Iohn 14.10.11 Ioh 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 Iohn 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 Sonne and Saints may be considered either as first a union of spirits The Lord powred down of his Spirit abundantly upon the Lord Jesus according to that Glorious prophesie Esay 11.2 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of councell and might the spirit of knowledge and the feare of the Lord. And this was fulfilled when Christ was haptized Mat. 3.16 Iohn 1.22.23 Of this spirit are the Saints made partakers Ioh. 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 spirituall 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 professe themselves to be Christians to examine themselves It is much to be feared that there are exceeding many carnall Christians I meane that beare the name of Christians and that in a more then a common and ordinary way And if Christ be in you Rom. 8.10 the body is dead because of sinne that is the body is a dead and sinfull body and cannot act toward God if Christ be in you you shall be sensible of it Never a soule wherein Christ dwels but is sensible of its owne deadnesse 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 righteousnesse that spirit of Jesus that adopteth sons to the Father in him and hath discovered and made the soule partaker of the righteousnesse of God in him lives and acts continually in the spirituall 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 joyned to the Lord is one spirit of the same anointings and the anointings that ye have received shall teach you all things 1 Ioh. 2.27 2. They that are joyned 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 powred upon Jesus Christ and he stood in the power of the Father as he came forth in the wisdome 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 Fathers 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 hee had then 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 Gods power is become the Saints power A glorious word of comfort for the Sonnes and Daughters of Sion with relation to afflictions either externall or internall they stand not in their owne strength they are not founded upon their owne bottome 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 bosome 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 feare of falling 2. Consider this might be a warning to the Saints to take heed of acting in their owne power but in all undertakings 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 wisdome of God is become the Saints wisdome and that not as in the first Adam he was made partaker of wisdome God imparted wisdome unto him so as to make him a reasonable man humane wisdom according to his humane nature so that here dwelt 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 wisdome but he was the very wisdom of the Father hee was both the power and the wisdome of God he had the spirrit of wisdom powred downe upon him hee dwelt in the Fathers hosome and lived in the knowledge of the whole Councel of GOD and from hence he never did his owne 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 wisdome 1 Cor. 1.30 not only by way of imputation but by the operation of the same spirit who dwels as truly in every believer as in Christ and as the wisdom of the spirit increaseth so the wisdome of the flesh decreaseth that wisdome in the first Adam was a humane wisdome this a spirituall and heavenly wisdom this wisdome destroyes that wisdom that is in the things of God he destroyes the wisdome of the wise and brings to nought the understanding of the prudent that wisdome sets the creature aworking this sets the creature a believing that wisdom carryed on the creature in its owne power this spirituall wisdome sets the creature out of himselfe in the power of God that wisdom carryed on the creature to the answering of God in the Letter and yet in all comes short this wisdome carryes on the soule where it dwells not after the oldnesse of the Letter but after the newnesse of the spirit in a word that wisdome could not help to the knowledge of 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 wisdom
of Christ teacheth the spirituall 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 wisdom of God so they might live in the same wisdome and from a deep sense 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 voice behind thee saying This is the way walke 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 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 himselfe 1 John 3.2 3. This might answer that foolish opinion of they world who look upon the most spirituall Saints as the worst fooles in the world It is true the wisdom of God is folly with men but if the could look 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 be 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 in-dwellings 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 sinne for us that wemight be made the righteousnesse of God in him 2 Cor. 5.21 Quest How may the Saints be said to be the righteousnesse of God in Christ Answ Either 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 sin for where no law is there is no transgression Now Christ dying upon the Crosse satisfies the Law and likewise upon the sight and application of him satisfies the troubled conscience This is the first righteousnesse of 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 Son 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 mans transgressing Secondly in the spirit the Saints are made the righteousnesse 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 owne nature and so goes on in fulfilling his owne righteousnesse in them For the righteousnesse of the Law in the Spirit is fulfilled in us as well as the Law in the Letter for us who walke not alter the flesh that is after the Law in the Letter but after the spirit of Christ who dwels in us and acts according to its own pleasure and so by degrees drawes up the spirits of his people to himselfe untill at last they are swallowed up in the fulnesse of the rigbteousnesse of God in the Spirit and be made wholly and for ever one in the Father with Christ 1 Iohn 1.2 A glorious mysterious truth meet to be knowne 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 and in the sonne 1 Iohn 2.2 4. 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 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 rejoyce over his people even as the Bridegrome 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 injoyment of it exceeding glorious though the soule seemes to come short of the perfection of that injoyment in this world yet what it sees and injoyes with the expectation of perfection in another world fills the soule with joy unspeakeable and full of glory and now as the soule dwells 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 will of the Father it can say with Christ what ever temptation presents it selfe yet not my will but thy will be done such is the Onenesse betweene the Father Sonne and Saints they delight and take pleasure in each other 6. There is a union in glory likewise the Fathers glory is the Sonnes glory and the Sonnes glory is the Saints glory what this glory shall be is unconceiveable and unexpressable to go about to expresse 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 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 Kingdom but a spiritual 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 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 Iohn 3.2 We are already the Sons of God but it doth not yet appeare what we shall be But this we know when Christ shall appeare we shall be made like unto him and this is enough for us to know And as there is an Onenesse betweene Father Son and Saints so likewise there is a spirituall union betweene the Saints this was Christs 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 carnall union but a spirituall they who are joyned to the Lord are one Spirit Vse 1. To encourage all the Saints to presse forward in the power of the Lord after a farther knowledge and injoyment of this spiritual union with the Lord and with the Saints Truly friends as this was not onely the resolution of the Apostle himselfe 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 wisdome in the Revelation of him that their eyes being inlightned 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 onely to presse 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 twaine but one flesh that produceth fellowship and communion after the flesh so likewise and much more doth a spirituall union produce a spirituall communion and fellowship a fellowship and communion with the Father and the Son in all his administrations in all the wayes and acts of his providence civill or spirituall the spirituall Christian injoyes 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 dwels in them the Temples of the holy spirit and they dwel in him they who dwell in God dwell in love 2. They eat together in the spirit Eat O friends drinke yea drink abundantly the Lord takes as it were spirituall satisfaction in his Saints and they take spirituall satisfaction in the Lord it is their life to live in the injoyment of him 3. They walke together in the spirit they have their garden and galleries and pleasant delights 4. They talke 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 betwene the Lord and a spirituall Christian which makes the soule to revive within it selfe 5. Christ and the Saints lye down together in the spirit and take their fill of love each with other they sleep as it were in the bosome of each other and so they rest themselves in love And this likewise produceth fellowship amongst Saints a fellowship in spiritualls fellowship in temporalls 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 spirituall glorious onenesse which the Father produced an exceeding earnest desire in the soule 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 spirituall union with God produceth an acting more in and after the spirit of God How doth the creature set it selfe a works and acts it selfe even in the letter of the Gospel as well as formerly in the letter of the Law for want of knowledg of the union in the spirituall power of the Lord although without Christ that is not being acted by Christ we can do nothing the Creature being unacquainted with that spirituall mysticall union with God acts himself in the things of God 4. The knowledge of this spirituall union with God produceth the killing and crucifying of that earthly part nothing kills and destroyes the flesh but the rowing up in the spirit Oh! how would the soule many times be content to undergoe any thing so it might be rid of pride and selfe and those fleshly corruptions and why it is the growing up in the spirit that destroyes the flesh the more you live in and after the spirit the lesse 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 spirituall communion amongst al the spirituall Saints of Jesus 6. And lastly it is that will make the thoughts of a change exceeding sweet because the soule lives in expectation of a glorious freedome from sin and sorrow and a full perfection of spirituall and eternall glory therefore it can be contented to be dissolved and to be with Christ whichs best of all where it shal for ever live in the connuall admiration of and glorying in the spirituall enjoyment of God whose worke 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 Verball 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 walke by and likewise might be the more sensible of the losse 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 externall 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 give a Law that sin might become out of measure sinfull 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 spirituall righteousness God intended to bring in by Jesus Christ as Adam was an Image of that spirituall 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 morall principle of righteousnesse in Adam a Character likewise of that spiritual righteousnes that every believer attains in Christ the righteousnes of the law in the letter was not that believers injoy in Christ but that righteousnesse Adam injoyed in his state of innocency It was not the righteousnes of God but a Character of that righteousnes holyness 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 externall 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 spirituall righteousness 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 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 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 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 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 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 farr 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 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. Obj. Paul applyeth 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 righteousness of the Gospel was included in the Law There was a literall or externall righteousnesse expressed in the letter to which were externall pall promises annexed but there was a spirituall and internall righteousnesse included which only 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 spiritual 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 believer is made partaker of Note these two words for the more full clearing of it First that there wasa 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 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 himselfe to be alive he walked concerning that blamelesse but when the Commandment came that is when the spiritual righteousnesse of the Law was unfolded which was no lesse then the righteousnesse of God then he saw how short he came of that righteousnesse 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 spirituall righteousnesse 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 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 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 he quickneth whom he will John 5. The Law in the letter killeth the Law in the spirit quickneth Therefore Christ saith I came not
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 inlightned selfe 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 forme in which they shall be raised which is the second particular that is in a spirituall forme 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 sowne a naturall body it is raised a spirituall body our vile bodies shall be changed and made like his glorieus body he tooke 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 naturall body raised in spirit Of judgement it is appointed to all men once to dye 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 Iohn 17.24 and in his presence will be fullnesse of joy and 2. at his right hand everlastingly to be compleated 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 bodyes 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 Sonne and in the Spirit one in eternity one in injoyment 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 injoy what they shall injoy swallowes up the spirituall Christian in the beholding of it hence let us continue searching after an higher measure of the height depth bredth and length of his love which passeth knowledge and there shal we be able to see and say that his wisdome is unsearch able and his wayes past finding on t FINIS A briefe discovery of Antichrist both in the Mystery and in the History By THOMAS COLLIER 1647. For my more cleare proceeding in the discovery of the Man of Sinne five things are considerable 1 What Antichrist or the man of Sin is 2 What his Reigne 3 What shall be his discovery 4 What his ruine 5 When his ruine 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 mysterie or spirit and in this he hath taken hold of every man especially in these latter dayes yet t is 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 our selves but have cast him upon others and so misse of the thing or at least most strike at the top boughes and are ignorant of the root Now Antichrist in the mystery or spirituall and internall part It is a confederacie between Sathan and the deceitfull heart of man transforming himselfe into an Angell of light nay into the Sonne of Light and while nothing lesse then Christ and Christian wil satisfie he will be the Christ or at least the Antichrist in stead of Christ to deceive soules For this was and is the last the greatest and most deceiving stratagem that ever Satan made use of to ruin soules that where he cannot content soules 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 carnall 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 injoy 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 c. wisdom is required to walk in Gods wayes 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 spirituall mind and that injoyes likewise in its own apprehension although hardly obtained and indeed the highest pitch of spirituallnesse is but carnall to the spirituall mans injoyment this is a high pitch of spirituall mindednesse where Satan dwells to have selfe thoughts of reformation thoughts to pray more to walke more exactly and to please God better never thoughts of living out of its selfe more and of living in the injoyment of God in the spirit more and spirituall joy it must haue sometimes too why that it shall have likewise but it must arise from inlargement in duties humiliations selfe-actings reformation and all from selfe and thus Satan and the deceitfull heart joynes together to the delusion of many a soule and this is Antichristian in the mysterie the man of sinne spoken of in Scripture that