Thessalonians were them so delivers it in the present tense when he might haue said rather to speake after the manner of men then they which shal be alive at his coming c. as in Revel the word might have run thus and so questionlesse it is to be understood then they that were beheaded for the witnesse of Jesus were raised or lived reigned with Christ as the sence of the former then they that shall bee alive at the comming of the Lord shal not prevent them which are asleep so that the spirit of God might as wel 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 litteral sence those that have dyed for Christ have dyed other deaths 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. yeares were finished that is none that had beene 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 disgrace in the world And secondly it shal be a glorious resurrection in the spirit this first all the Saints have in some measure been partakers of it Thus it appeares that Christ shall have a Kingdome a glorious a spiritual One Quest But when shal this Kingdom be Answ 1. It is already begun in the spirits of Saints the Kingdome of Heaven is within you 2 I beleeve 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 shal be when the 7 seales are fully opened and the 7 trumpets fully founded and the 7 vials powred forth they being but effects of each other the opening of the seales occasions the sound of the trumpets the sound of the trumpets occasion the vials the opening of the seales the unfolding of the mysteries of the Gospel which have been hid Rev. 5.1 2. As light breakes forth the trumpets sound the servants of Jesus preach forth the mystery of the Gospel the preaching of the mysteries of the Gospel in the power and puritie of it occasions the vials of wrath to fal upon the Antichristian estate both in the spirit and in the letter which work is now a doing Wait the Lords time and it wil come on apace But first we are yet like to be given into the hands of the little horn who changes times lawes the two witnesses are yet like to be slain to sydead 3 dayes a half and the woman cloathed with the Sun to be driven into the wildernesse for a little space a time times halfe a time the Beast with two hornes like a Lambe hath yet a little time to make use of his power perswading them that dwel in the Earth to make an Image to the first Beast and that none but those who own it shal buy or sel 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 wil speak and not ly it wil come and not tarry The first 1000. is almost past the second and third are coming on apace all the Nations and Kingdomes in the world wil come apace to be the Kingdoms of the Lord of his Christ and he shall reign for ever their lives shal be prolonged for a season a time and other Scriptures are alledged for the 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 meanes 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 shal 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 rejoyce the Lord reigneth let the world tremble See Zach. 14.5 The Lord our God wil 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 bee truth that the Kingdome of Christ is a spiritual kingdome 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 Kingdome of Christ to bee meerly political and a state Kingdom who turne the world by a humane power into the Church and Kingdome of Christ as they say Christ must have a worldly carnal Kingdome no better than the Kings of the earth enjoy or else he shal have none at all it savors exceedingly of the earth ere long thither it must return Secondly this should incourage the Saints to presse forward after the knowledge of God in the spirit that as the kingdome 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 soule fat and wel-liking in the Lord fill the soule with joy 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 unlesse the Lord make them spiritual SECT X. Of Death Resurrection Judgement and the state of the Saints after judgment eternally with God FIrst of death It is appointed for all men once to dye Dust we are and to dust we must return and therefore it behoves us to expect it All the dayes of mine appointed time wil I waite till my change come Death is certain although the time be uncertain it is that none are in a common and ordinary way exempted from unlesse those Saints who are alive at the last coming of Christ they shal be changed in a moment in the twinkling of an eye 1 Cor. 15.51 52. and so shall bee caught up in the spirit to meet the Lord in the Ayre 1 Thes 4.17 Secondly of the resurrection That there shal be a resurrection of the body at the last day is evident Iohn 5 28 29. Iohn 11.24 with 1 Cor. 15. throughout Rev. 20.12 13. although this truth is by some denyed and by others too carnally looked upon some thinking that our
hath it any part of mans nature in him even so was Adam in the Image of God there was not onely the wisdome of God in creating of him but the properties of God in some measure imparted to him yet not partaker of the divine nature righteousnesse and freedome from sin was morally in him yet not partaker of that spirituall holinesse 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 righteousnesse holinesse wisdome c. of the first Adam was but an Image of the second Adam and that morall and humane perfection in the first and those remaining principles that yet remained in his nature was at the highest and yet is but an Image as a drawn Character in a peece of timber or stones of the second the spiriâ—uall and divine nature which dwelt in Christ bodily and is communicated spiritually unto all the spirituall posterity of the Lord Jesus who in himselfe and in his saints is the substance of that Image which was in 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 Aâ—â—m came and of which all the Saints are made partakers they injoy the subâ—tance of Adams Image 4. Adam was in the Image of God in respect of eternity he had given him an everlasting being in that morall upright estate had he not degenerated from it as appeares Gen. 2.17 In dying thou shalt dye hence a negative must be necessarily included in obeying thou shalâ— live but this life in Adam was but a Character or Image of that spirituall and eternall life soules are made parâ—akers of in the second Adam Iohn 4.14 thus it appeares that Adam was a man in whom all humane perfections wisdome righteousnesse and purity dwelt yet secondly he was in a mutable and changable 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 wisdome and understanding which the second Adam was indued with and all believers are made partakers of in the dayes of the Gospel Esa 11.1.2 1 Iohn 2.27 2. It is not that purity and righteousnesse which dwelt 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 Iude 1. 4. Neither was his eternity such an eternity in which the saints are invested a spirituall 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 spirituall perfection so it was a condition free from payne and sorrow for he was free from sin and so from sorrow his sin brought in sweat and sorrow SECTION 2. The cause or ground of mans falling THE cause or ground of mans falling from his first estate may be considered under three particulars 1. The mutability of his condition 2. The temptation of Sathan 3. His disobedient acting contrary to the revealed minde 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 falles and indeed it could not be otherwise he could not stand of himselfe unlesse he had bin God Obj. If the mutability of Adams condition was the first cause of his fall then it seemes that God himselfe 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 then God himselfe seemes 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 and by him and he worketh all things after the councel of his own will yet 2. although he be the first cause of all created things yet not of any evill that through degeneration and Sathans temptation flowes from those beings man in his first creation was good but through his degenerating from it he became evill so that the evill was not in God but in man 3. God having made man in such a condition man of himselfe freely voluntarily and rebelliously falling God bringeth about his everlasting purpose in raysing up some in the second Adam to a spirituall and everlasting union with himselfe where they shall be for ever preserved and 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 2. the cause of mans falling his justice the temptation of Sathan or the Serpent so he is called Gen. 3.1 note first what Sathan is that tempts and overcomes man 1. he is a spirituall enemy to mankinde as appeares not onely by his deluding of our first parents but the whole Scripture discovers as much he goeth about like a roaring Lyon seeking whom he may devoure no sooner was man created of God but he seekes presently to devoure him God having given forth Christ as a remedy he presently sets upon him likewise to devoure him if he could and so in him all mankinde for ever Mat. 4. Thus you see Sathan is an adversary to mankinde 2. Sathan or the divells or the falne Angels the Angels that fell seeme to be many Iude 6. the Angels that kept not their first estate are reserved in everlasting Chaines under darknesse unto the Judgment of the great day so there are many devills or evill spirits as appeares by the man possessed by the Divell when Christ asked his name he answers my name is Legion for we are many 3. He is a lying and deluding Spirit that oft times transformes himselfe into an Angel of light hence it comes to passe that he so deludes all the Sons and Daughters of disobedience that they looke upon all his workes of darknesse with delight and pleasure and oft times it comes to passe that he so farre transformes himselfe into a son of light that he delivers soules under the name of Christ and when nothing lesse then the name of a Christian will serve he will be the Christ or rather the Antichrist to deceive soules hence it comes to passe when down-right papacy will not serve he will turne himselfe into a
Spirit and then he walkes not after the flesh but after the spirit having the Law of the spirit of life within himselfe guiding him in the way of holinesse and so that Scripture is made good 1 John 3. The annoyntings which you have received shall teach you all things and ye need not that any man teach you and The spirituall man judgeth all things yet he himselfe is judged of no man 1 Cor. 2.14 Application To incourage the Saints in the power and spirit of Jesus to presse forward after this knowledge and injoyment of God in the Spirit this was Paules resolution who had tasted of the spiritual discoveries of God as deeply as any to presse forward after perfection Phil. 3. Forgetting things that are behinde not alwayes 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 and truth to judge of things that differ the spirituall man judgeth all things 2. It is that will make the life of a Christian exceeding glorious carrying him through all difficulties with much spirituall 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 Leter 1 Cor. 3.3 whereas there are among you divisions and strife are ye not carnall and walke as men Those divisions and that strife amongst the Saints about things in the Leâ—ter argue that they are exceeding carnall but this knowledge of God in the Spirit will as a mighty Guâ—â—e swallow up all those litterall differences and put an end to all strife both among particular Saints and in the Nations Esa 2.2.3.4 When once the Mountaine of the Lords House which is his Saints comes to be established on the topp of all Mountaines and Hills that is in the spirituall injoyment of God above all carnall and flâ—shly things then shall all warres and divisions have an end and not till then 4. It is that will cause many a glorious Starre 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 SECTION VIII The matter of the Church what THE Church of Christ may be considered either as more generall 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 speake in the Scripture-Language it may be rather called the general or universal Church the whole body of Saints in the Spirit called the mysticall 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 comâ— to Mount Sion and unto the City of the living God the heavenly Ierusalem and to an innumerable company of Angels and to the generall assembly or Church of the first borne and written in heaven and to the spirits of just men made pâ—rfect this is the Church that shall be made one in glory he generall assembly of Saints the spiits 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 injoyment of Ordinances taking particular care of each other and building up each other in the faith of this Church we shall reade frequent 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 practise is very commendable amongst Saints and the knowledge of God in the Spirit and of Saints in the Spirit will not breake or lessen the fellowship of particular Churches but increase it and make it to be more spirituall for questionles that which tends to the breach of communion and fellowships amongst Saints is not of God for God is love they who dwell in God dwell in â—ove it is that will increase love and this is the more excellent way and that which in conclusion will swallow up all differences yet one thing is much to be desired that is that there might be a generall union amongst the Saints that those who are spirituall might not be divided in spiritual Communion because of some litterall differences about the use of ordinances and the like Oh that the Lord would helpe us to beare with each other in such things why cannot Saints in matters of difference beare 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 thankes Obj. But our difference is in matters of Ordinances for the most part which God commands and hath given them to us as priviledges Answ True yet they are such commands and priviledges as God hath given to his Servants to leade them up to himselfe in the Spirit and what if some injoy God gloriously in the Spirit without these and we finde them spiritual and walking answerable to the spirit of Christ why should my conscience judge another mans 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 walke 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 practise and use of Ordinances a third sort there are that would submit to Ordinances but want Administrators and this is more carnal than ether of the former because they expect that to be in a creature which is onely in God but here should be a learning 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 is 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 spirituall apprehension of the Gospel and the end of Gospel-Ordinances yet it should be the wisdome of those taught from above to own any thing of God where-ever they finde it and although it is true there cannot be a Communion with
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 â—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
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 tels his Disciples when he was personally with them Iohn 16.7 Neverthelesse it is expedient that I go away for if I goe not away the Comforter wil not come unto you And therefore Christ tels his Disciples Ioh. 14.26 That if they loved him they would not reason because he said he would goe away because his spiritual presence was the most glorious presence and 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 dayes will be most glorious appeares 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 dayes wherein they shal enjoy most light and glory wil 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 reigne in the latter dayes of the Gospel wil not be personal but spiritual but hee is no more to be knowne of the Saints after the flesh as you have formerly heard 1 Cor. 5.16 Therefore his presence and so his Kingdome will not bee a fleshly or personal presence and kingdome but a spiritual 3 Arg. Spiritual glory and spiritual enjoyment is that which most of all suites with the majesty and glory of God Ioh. 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 dayes spiritual knowledge Esa 11. and spiritual conformity unto Christ Zach. 12.8 and spirituall joy and rejoycing Isa 35 10. Ergo the presence and Kingdome of Christ in and with his Saints will be a spiritual Kingdome and not a personal 4 Arg. Christs Kingdom and presence shal bee with all his people filling them with spiritual glory Isa 25.7 He will take away the veil spread over all Nations v. 9. And they stall say Loe this is the Lord wee have waited for him Christs personal presence canâ—ot be with all his at once therefore his presence and kingdome wil be spiritual and not personal Objections answered concerning the personal reign of Christ Obj. 1. That Christ was promised to the Jewes to come as a King and they to this day expect him to come a King to deliver them from their captivity Ans 1. It is true hee was promised to come as a King Isa 9.7 and so he came a King although not in outward appearance Matth. 2.2 Where is he that is born King of the Jewes we have seen his Star in the East and are come to worship him He was the King of the Jewes when He was born he was a Child and yet a King 2 He is King of all spiritual Jewes for he is not a Jew that is one outwardly but he is a Jew that is one inwardly and Christ reignes spiritually in all his people the Kingdome of Heaven is within you 3 Christ will appear a spiritual glorious King to the Jewes the naturall seed of Abraham in the latter dayes gathering them from among the Heathen to himself in the spirit so will raign in over them in the spirit gloriously Ezek. 37. throughout See vers 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 cleere from this ground They shal be gathered unto Christ from the beholding of Christ crucified and not from the beholding of his glorious personal appearing Therfore Christ shal come a King in the spirit to his people and not in the flesh see Zach. 12.10 They shall looke upon him whom they have pierced and mourn over him c. The eying of a pierced Christ shal bee the way of bringing in Jew as wel as Gentile Obj. 2. Christ suffered reproach shame in the flesh from his enemies therefore it is likely he shall be glorified in the flesh before his adversaries Answ Christ shal without question bee glorified in the presence of his adversaries and all Nations shal be gathered together before him when he shal appear from heaven in flaming fire to render vengeance to them that know not God and obey not his Gospel but whether Christ shal appeare personally or in any personal forme wil bee a great question but with much spiritual power manifesting himself to the salvation of his people and to the confusioÌ„ of al his and his Churches enemies Matth. 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 marke in their fore-heads and they lived and reigned with Christ a thousand yeares and the rest of the dead lived not again Answ For clearing the mystery of this Scripture it wil bee requisite first to set down the things asserted froÌ„ hence 2ly To unfold the mystery intended which will answer the things asserted the things asserted hence are these 1 That Christ shal raign a thousand yeares personally 2 That all the Saints departed from the beginning of the world shal be raised and come and reign with him 3 That the wicked shal not be raised till after the thousand yeares bee finished For answer unto and clearing of the truth 1 I conceive it to be a glorious truth that Christ shal come reign a thousand years along time spiritually in his people but not personally amongst his people that Christ shal reign thus gloriously see not only this Scripture but Rev. 11.15 And the seventh Angel sounded and there were great voyces in Heaven saying the Kingdomes of this world are become the Kingdoms of our Lord and of his Christ and he shall reign for ever Thus you see Christ shal have a Kingdom and for the time of it it is said Revel 20. to be 1000. yeares and in Isa 60 to be many Generations I will make thee an eternal excellencie a joy of many Generations Obj. But it s said Rev. 11.15 That the Nations and Kingdomes of the world are become the Nations of Christ and he shall reign for ever therefore it seemes that his kingdome shal be personal Answ The Nations and Kingdomes of the world may be said to be the Nations Kingdomes of Christ in a twofold respect and yet Christ not reign personally this the Scripture clearly holds forth 1 In respect of the abundance shall bee converted unto Christ in all nations that in comparison of what hath been formerly the Nations and Kingdoms shal become the Kingdoms of Christ Esa 66.19.20.60 Chap. from 5. to 12. verse 2. Christ may be said to be the King of Nations in respect
bodies of flesh shall bee raised in the same forme in which it dyed others that it shal be spiritual yet question whether it shall he of the same substance therefore it wil be necessary to consider two particulars for the clearing of it First by what power we shal 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 and spirit of God he was declared to be the sonne of God with power by his resurrection from the dead Rom. 1 4. Secondly by the same power and spirit the Saints are enlightned and raised from the spiritual death of sinne and 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 and 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 shal be raised by the same power it may somwhat direct us to the form in which they shal be raised which is the second particular that is in a spiritual forme not in a fleshly for as the spirit of Christ raiseth us up in the spirit while we are here so shal it raise up our bodies in the spirit at the last day it is sowne a natural body it is raised a spiritual body our vile bodies shal be changed and made like his glorious body he tooke upon him our forme that so we might be brought into his forme for when he shal appeare we shal be made like unto him the substance of our natural body raised in spirit Of Judgment It is appointed to all men once to dy but after this the Judgment when all men shal be called to an account before him to wit the Lord Jesus there to give an accompt for all things done in their bodies whether good or bad Mat. 25. and so God in this way wil acquit his Saints and cleare them before the world although this is not their life neither that in which they appeare Mat. 25.36 to 40 Fourthly of the estate of the Saints after Judgment it is first ever to be with the Lord beholding his glory 1 Thes 4.17 Iohn 17.24 and in his presence wil be fulnesse 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 shal appeare we shal appeare with him in glory all flesh shal be swallowed up in Spirit and our bodies shall be changed and made like his glorious body all things that offend shal be done away and we shal be made eternally one in the Father and in the Sonne in the spirit one in eternity one in injoyment and one in glory this for the Saints is enough to know besides what shal be we do not know it is an height and depth a length and breadth unsearchable Oh the unsearchable riches of Christ what the Saints do injoy what they shal injoy swallowes up the spiritual 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 shall we be able to see and say that his wisdome is unsearchable and his wayes past finding out FINIS A briefe Discovery of Antichrist both in the Mystery and in the Historie By THOMAS COLLIER 1647. For my more cleare proceeding in the discovery or 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 I. What Antichrist or the Man of Sin is ANtichrist or the Man of Sin is to be considered either in the Spirit or in the Letter 1 In the Spirit Antichrist signifies one seemingly for Christ yet in deed is against â—â—m and so is but a Man of sin a son of perdition and this hee will appeare 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 dayes yet t is true much time hath been spent by many to find out this Man of sinne 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 internal part It is a confederacie betweene Sathan the deceitful heart of man transforming himself into an Angel of light nay into the Son of light and while nothing lesse than Christ and Christian wil satisfie he wil be the Christ or at least the Antichrist instead of Christ to deceive soules For this was and is the last the greatest and most deceiving stratagem that ever Sathan made use of to ruiâ—e sâ—uâ—â—s that where he cannot content soules but they must be Christians he can be content with that so he may be the Châ—ist hence he is called the man of sin the Son of perdition that wicked deceiver 2 Thes 2. It is not Sathan acting in a carnal and fifthly forme of the flesh but in the most refined part of the first Adam so he keepe 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 bâ—lieve it doth but the ground must be built upon that first reformation qualification c wisdome is required to walke in Gods wayes and to the knowledge of the miâ—de of God wisdome must and may be obtained provided it be humane the wisdome of the first Adam that is enâ—ugh power of acting must likewise of necessity be obtained a power shall be obtained but it must be a creature-power â—nd a creature-acting under the name and noâ—ion of the power of God that is indeed and intruth condemned though in none owned there must now somtimes be a spiritual minde and that it injoyes likewise in its own apprehension although hardly obtained and indeed the highest pitch of spiritualnesse is but carnal to the spiritual mans injoyment this is a high pitch of spirituall mindednesse where Sathan 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
What is the meanes by which God worketh faith Answ The meanes by which God workes faith is his word and spirit by the preaching of the Gospel as the instrumentall meanes of his spirit working as the principall meanes Rom. 10.14 Iohn 6.63 now it is true God is not limited in his way of working that is he hath not confined himselfe to a verball preaching although it is true likewise that he ordinarily and usually worketh faith by by such meanes but a Gospel preaching as of necessity in the working of faith that is a spirituall Gospel desiring 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 worke and it may truly be called a Gospel-preaching any spirituall Gospel discoverie to a soule through which it is brought up into Gospel-injoyments may truly be called a spirituall unfolding or preaching of the Gospel Hence it is that the preaching of the letter or a verball preaching is no where called a powerfull and prevailing preaching unls the spirit preach it is the spirit that must convince the world of sin Iohn 16. and our Gospel came not onely 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 worke spiritually without meanes if he please and this he hath done much of late I do not question but many who are spiritually inlightned and live in the spirituall injoyments of God have had experience of it Qu. 3. What are the properties and effects of faith Answ The properties and effects of Faith are many It justifies the soule 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 justifie Answ 1. Not as the efficient cause of our Justification that is God onely in Christ it is God that justifies who shall condemn But 2. Faith justifies as it receives Christ and applyes him as its justification so that it is said to justifie because it satisfies and quiets the soule in Christ who is its justification Rom. 4.5 he that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Note two words 1. He that beleeveth on him that justifieth that is Christ all that beleeve are justified by him Acts 13.39 So it is Christ that justifieth faith onely ownes that justification held forth in Christ 2. word His faith is counted for righteousnesse that is either first God never declares a man righteous and just untill he give him faith to enjoy his righteousnesse in Christ or else secondly his faith is counted or called his righteousnesse because he never till then enjoyed his righteousnesse And so that when I say or the Scripture saith that Faith justifieth that is faith receives and ownes the justification of God in Christ declared and so the soule by it lives in the enjoyment of justification and freedome from sin The 2d property or effect of faith is union peace with God Rom. 51. Being justified by faith we have peace with God chap. 15.13 Now the God of hope fill you with joy and peace through beleeving This is one glorious effect that those who once were a-farre off should now bee made nigh by the blood of Christ and be brought into the enjoyment of it by beleeving The third effect is it puts the soul into the possession of the love of God 1 John 4.16 We have known beleeved the love that God hath to us and God is love and he that dwelleth in love dwelleth in God and God in him It acts the soule above it selfe and causeth it to dwell in God and so to dwell in his love and this is an exceeding glorious effect and that which in the fourth place fills the soule with joy 1 Pet. 1.8 Joy unspeakable and full of glory What can a soule desire more than to dwell continually in the love of God When the soule is satisfied from its union with God and its dwelling in God that all the administrations and makings forth of God is love unto it And thus it dwels in love and from hence is filled with joy it causeth the soule alwayes to dwell at the right hand of God where is joy and pleasure for evermore Fifthly in a word to conclude the effect of faith is such as that God by it workes up the soule to an internall and externall conformity to Christ in some measure with a spirituall and eternall 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 SECT VI. Wherein is the condition of persons restored by Christ and their union with God discovered THe Restauration of persons by Christ may be considered 1. either externall and generall or else 2. more speciall and spirituall First externally and generally and that hath a relation to aâ—l it is as ye have heard formerly 1. A condition of being in the world 2. A condition of possibility of a spirituall and eternall well-being in God if God in his Sâ—nne draw up the soule to himselfe John 6.44 But secondly and that I principally intend is the more speciall and spiritual condition of soules thus drawn up to God in Christ it is not onely a restauration to the condition of the first Adam with relation to a freedome from sin This every beleever enjoyes by Christ a freedome a justification from sin But secondly every soule drawn up out of it selfe 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 of the earth earthy the second Man is the Lord from Heaven And as all men have born the Image of the earthy so those who beleeve beare the Image of the heavenly as is the heavenly such are all they that are heavenly 1 Cor. 15.47 48 49. And wherein Christ exceedes the first Adam therein beleevers exceed for they are as he is even in this world 1 Iohn 4.17 Now the condition of Christ and so the Saints exceeds the condition of the first Adam not onely in their being upheld by God but principallâ— in these foure particulars 1. In their spirituall relations unto God Christ and so all beleevers are related to the Father as Sons and that not onely by creation as the first Adam or naturall generation but first Christ a Son by a spirituall proceeding and comming forth from the Father who was eternally one in the Father and so in him all beleevers are made by the same Spirit the adopted Sons of God being made partakers of the same divine Nature Adams Sonship was in the flesh by creation or in the Spirit by regeneration and the Spirit of adoption which is indeed
a mystery to all naturall men and worthy to be looked into and known of all the sonnes and daughters of Syon 1 Iohn 3.1 2 3. Behold what manner of love is this that we sh uld be called the sonnes of God 2. Relation of Christ and so of the Saints as of sons so of a spirituall union with God not onely a union by way of peace but a union of Spirit thus was the Father and the Son one Iohn 14.10 11 Iohn 10.30 I and the Father are one And thus are all the Saints one in the Father and 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 Wisdome and understanding the spirit of counsell and might the spirit of knowledge and the feare of the Lord. And this was fulfilled when Christ was baptized Matth. 3.16 Iohn 1.22 23. Of this spirit are the Saints made partakers Iohn 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 cannot receive This Spirit of Christ or this spirituall anoynting 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 dwels spiritually in all the Saints Christ is in you except yee bee reprobates Therefore it concernes all who professe themselves to bee Christians to examine themselves It is much to bee feared that there are exceeding many carnall 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 sinne that is the body is a dead and sinfull body and cannot act toward God and if Christ be in you you shall be sensible of it Never a soule wherein Christs dwels but is sensible of its own 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 annoyntings and the annoyntings that ye have received shall teach you all things 1 Iohn 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 annointed with the holy spirit and with power Act. 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 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 Sainâ—s 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 Sons and Daughters of Syon with relation to affâ—ictions either externall or internall they stand not in their own strength they are not founded upon their own 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 affâ—iction to uphold them to comfort them to carry them through in his bosome If the Saynts were but sensible of this truth that the power of God is for them it is that would exceedingly helpe them against the feare of faâ—ling 2. Consider this might be a warning to the Saints to take heede of acting in their own 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 wisdome the wisdome of God is become the Saints wisdom 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 wi doÌ„e according to his humane nature so that here dwelt in him as you have hâ—aâ—d formerly a humane perfection in this par icular but the second Adam Christ was not onely made partaker of the guifts of wisdome but he was the very wisdome of the Father he was both the power and the wisdome of God he had the spirit of wisdome powred down upon him he dwelt in the Fathers bosome and lived in the knowledge of the whole Councel 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 wisdome Christ who is the wisdome of God is made unto us wisdome 1 Cor. 1.30 not onely by way of imputation but by the operation of the same spirit who dwells as truly in every beleever as in Christ and as the wisdome 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 wisdome this wisdome destroyes that wisdome 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 a-working this sets the creature a beleeving that wisdome carried on the creature in its own power this spirituall wisdome sets the creature out of himselfe in the power of God that wisdome carried on the creature to the answering of God in the letter and yet in all comes short this wisdome carries 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 helpe to the knowledge of