be called Temples but from the fulness of God filling them and dwelling in them Eph. 3.19 all which doth hold forth a clear account of this truth as worthy of all acceptation that the spirit or Divine nature it self dwells in Saints SECT VI. A Further witness to this truth is from 1 Cor. 6.17 But he that is joyned unto the Lord is one spirit Ephes 4.4 The fifth testimony to the spirit in Saints There is one body and one spirit First members of the natural body being many are but one body because united together and living in one common principle or spirit of life dwelling in them so Christ and Saints being many members are but one mystical body because united together and living in one eternal spirit dwelling in them Christ is to the soul what the soul is to the body the one being as real an union in spirit and Mysterie as the other is in nature and reason yea and much more real for what the natural spirit is to the body natural that and far more is the Spirit of Christ to Saints 1 Cor. 12.12 13. Vnion of Christ and Saints by created inspirations only brings forth two conclusions which destroy the reality of that union First conclusion Secondly he that brings down this union of Christ and Saints in one body by one spirit to be no more then an union of the created inspirations and habits of one spirit he must unavoidably affirm the conclusions following both which do debase weaken and quite disanul the reality of the union between Christ and Saints or Saints and Saints First that the highest principle of life in Saints as one body is some created gift or habit of grace or something below the spirit for as in the natural body so it is in the body spiritual the highest principle of life is that only which unites many members into one body and denominates them one body so that if it be not the Spirit himself but some infused habit which unites Christ and Saints into one body then that infused habit is the highest principle of life in Saints as one body of Christ which assertion besides the irrationality of it in making an habit or quality a principle of life may be judged the highest wrong and dishonour that can be to the body of Christ that the Body of bodies the body of the Son of God the Temple and City of Jehovah the eternal Spouse of Christ the Lambs wife the joy and praise of all the earth that body which shall be comprehensive of such stupendious masses and eternal weight of glory should have no higher larger no more substantial principle of life then a bundle of created habits how doth this strip the glorious body of Christ Mystical of its glory and perfection and brings it into a condition below the very natural body of a man whose highest perfection of natural life consists in something more substantial and noble then any such thing as a meer habit or quality Second conclusion Secondly if the union of Saints with Christ in one body be only by infused habits then the Mysticalness and reality of the union comes to no more then a moral union the union of man with God no more then the union of man with man or two lovers or friends that is of one heart mind or thought in a moral conjunction and so the riches of the glory of that Mysterie which was hid from Ages and Generations under the whole Law and not made manifest until the dayes of the New Testament which is Christ is in us are no more but that which hath been common Col. 1.26 27. and known amongst all men in Ages and Generations Vnion of Christ in Saints was a Mysterie hid until the dayes of the Gospel that is a moral union wherefore this union of Christ and Saints being a Mysterie so ful of glory and hid from the Prophets and Fathers under the Law must be something unseen unknown to the world before something more hiâ—h Divine and perfect then moral union that having been well known unto the Saints before and therefore it is Christ himself in Saints that is not onely an heart will or mind like to Christ in Saints but Christ himself his Divine nature and spirit in Saints a Mysterie so deep and glorious that the Disciples of Christ understood it not all the while he was with them in the days of his flesh until some time after he was gone unto his Father and in that day they should know that he was in the Father and they in him and he in them Joh 14.20 All which do give their witness to this glorious Mysterie of truth that the spirit himself dwells in Saints SECT VII ANother convincing witness to the spirits in-being in Saints is from Joh. 14.16 17. I will pray the Father The sixth testimony to the spirit in Saints and he shall give you another Comforter which shall be in you Joh. 16.7 It is expedient for you that I go away for if I go not away the Comforter will not come unto you c. God in Christ the great promise under the Law First two great promises have been made and revealed to the world one by the Father under the Law of sending the Messias or Emanuel or God manifest in the flesh of Christ whose coming forth in the flesh should put an end and consummation to that administration of him under the Law the other by Christ of sending his spirit into the flesh of Saints God in Saints the great promise under the Gospel whose first coming forth should put an end to Christs dwelling among us in the flesh which accordingly came to pass and his second approach or coming forth should finish the Mysterie of God or the witness of Christ under the Letter and external administration of the Gospel which yet is not come to pass but is that we wait for until it be revealed in us Both these promises pass through the same states conditions and changes Secondly both these promises may be observed in their several succeeding reasons and proper day of their comings forth to have trodden the same path of Occurrences and to have passed through the same states conditions and changes each after other They are as follows The first promise or God in flesh and his threefold state The first Promise or God coming forth in flesh had his appearance disappearance and reappearance or had his time of witnessing his time of being cut off from witnessing his time of finishing or sealing his witness by his rising again and ascending up into glory in the first state or time God was in Christ yet veiled and hid in his weak flesh obscure estate and uncomely form from the wise and prudent Princes Scribes and Disputers of this world but known and manifest to a few Babes and despised ones which state prepared him for his second state or time wherein he
living holy Temple for the everlasting and blessed God to dwell in Upon this ground I must thankfully and gladly own and affirm that the spirit himself dwels in Saints and is daily subduing them by dyings to themselves to the flesh and world to be a Temple for the Divine Nature in his admirable and blessed Being to dwell in SECT IV. The third testimony to the spirits in-being in Saints ANother witness to this truth is from Gal. 4.6 And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father Heb. 2.14 Forasmuch then as Children are partakers of flesh and blood he also himself likewise took part of the same These Scriptures spiritually weighed together do cast a mutual reflexion each upon other and send forth this high and blessed truth Vnion of Christ and Saints is in substance 1. That the union of Christ and Saints stands in or is by a mutual participation each of others substance or substantial natures and not only each of others qualifications or habits And that this participation is twofold Of Christs partaking of the nature and flesh of Saints One of Christs partaking of the humane nature and flesh of Saints marrying it and taking it into union with his Divine Nature and in it as in the root head and first-born from the dead sanctifying all Saints to be a Virgin Spouse and Bride for himself of whom he saies in a figure Thou shalt be called Hephzibah Isal 62.4 Psal 132.14 for the Lord delighteth in thee and here will I â—â—ell for I have desired it And thus Christ and Saints are become one flesh and one body Ephes 5.30 31 32. The other is of Saints partaking of the Divine Nature and Spirit of Christ Of Saints partaking of the nature and spirit of Christ Isai 54.5 through faith taking it into union with their own nature and in it receiving God their Maker the Lord of Hoasts to be their Husband and everlasting Bridegroom to dwell in them Therefore it is said He that is joyned unto the Lord is one spirit 1 Cor. 6.17 2. That the ground and reason of both these participations of Christ with Saints and Saints with Christ is one and the same in him and in them viz. in Christ who partook of the flesh of Children because one of the Children in Saints who partake of the spirit of the Son because they are sons Which relation of Christ to Saints ☜ as it was truly and really perfected in that kindly and natural product of his cloathing himself upon with our flesh the seed of Abraham without which he had neither really been in himself nor could have been truly manifest nor declared to be our Brother or one of the Children so the relation of Saints to Christ being the same and so of equal force and vertue and so hath like effect and operation is therefore truly and really perfected in that congenial and natural product of their cloathing themselves upon with his spirit the seed of God without which Saints neither really are in themselves nor can be truly manifest or declared to be the Brethren or the Sons of God I do therefore humbly affirm the Divine Subsistence of the spirit to dwell himself in Saints and not only by infused qualifications or habits and this partaking of the Divine Nature to be that which only makes Saints truly to be and principally denominates and declares them to be the Sons of God SECT V. The fourth testimony to the spirit in Saints THE fourth witness to this truth is from 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you Eph. 2.21 In whom all the building c. groweth unto an holy Temple in the Lord. 1. All the Temples expressed and found in Scripture are either Idol-Temples 1 Chr. 10.10 2 Chr. 36.7 Ier. 50.2 Acts 19.26 27. Ioh. 2.19 21. Ezek. 41.1 which are three the Temple of Dagon the god of the Philistines the Temple of Bel and Merodach at Babylon the Temple of the goddess Diana at Ephesus in Asia Or Temples for the true God which are these the Temple at Jerusalem made with hands the Temple of Christs body the Temple of Saints 1 Cor. 3.16 the Temple opened in Heaven Rev. 11.19 the Temple revealed to Ezekiel in visions Rev. 21.10 being the same with the Temple opened in Heaven and is the new Jerusalem descending out of Heaven from God The Temple at Jerusalem fulfilled in Christ and Saints 2. The Temples of the true God carry this account in them the Temple at Jerusalem was the type held forth God dwelling in flesh as the invisible mysterie of the Gospel in a dead shadow or external figure as the visible rudiment the shadow or rudiment was to cease and the mysterie to be truly fulfilled in him that was to come The Temple of Christs body and Temple of Saints or flesh of Christ and Saints was the anti-type The mysterie of God dwelling in flesh typed and prefigured in the first Temple is truly fulfilled and brought forth in these second and third Temples The Temple of Christ and Saints perfected in the last Temple opened in Heaven But so as in the flesh of Christ it is already manifest revealed and consummate but in the flesh of Saints it is as yet covered obscure and inchoate The Temple seen in vision by Ezekiel and the Temple opened in Heaven or the new Jerusalem which are the last Temples and both one are the perfection and full growing up of the second and third Temples into one living holy Temple for the Lord or the mysterie of God manifest in the flesh now in Saints yet covered and inchoate shall be in that last Temple revealed and consummate so that the first Temple had or held forth the Mysterie in shadow or letter the second and third had it in spirit and truth yet dark and covered as in Saints the last Temple takes off the darkness and covering from off the third and holds it forth revealed and consummate the first had the Mysterie but in shadow and so darkest the second and third had it in truth and more clear the last shall have it in perfection and so in the brightness of the perfect day Thirdly the Idol-temples and true Temples do agree in this those had in them their god their oracle and their graven image to whom all the Nations flowed together as to a god Jer. 51.44 The true Temples have their Oracle their Glory the true Divine nature and spirit dwelling in them without which they are not Temples and so are common and unholy the indwelling of the holy Spirit being that onely which makes them Temples and sanctifies them to be an habitation for God even as the body of Christ could not be called a Temple but from the fulness of the Godhead dwelling in it so the Saints are not nor cannot
of man or as Scriptures written upon a Book without as so they neither enlighten sanctifie nor save being or coming in words sound or letter only but as they are preached and written by the spirit of the living God in the heart so they give life and blessedness being now become spirit and life in a man True knowledge of Christ what Joh. 6.63 The obedience of Christ in the flesh and his sufferings at Jerusalem if I know them only as acted and fulfilled in flesh without me as the flesh alone of Christ without the spirit profits me not Not as without or after the flesh But as within or after the spirit so this external knowledge of Christ being but a knowledge of him after the flesh wil not profit me to redemption or justification but if I know his obedience death and resurrection in that power and spirit which wrought in him and do know that the same power and spirit is in me and in all those that do believe then I come to have Eph. 1.19 and see and know the obedience and death of Christ as things within me having in me the same spirit which wrought them in Christ which spirit can make that which in Christ was wrought afar off to be near yea present within us and so I come to have the very power of his resurrection and the fellowship of his sufferings working in my flesh being made conformable unto his death Phil. 3.10 that is his death working death in my flesh after the same manner as death wrought in his flesh Thirdly God declared himself to be the omnipotent Creator by the Creation a work of Omnipotency to be Lord and King by acts of Dominion and Soveraignty Christ declared himself to be the son of God Rom. 1.4 by his resurrection from the dead a work of power so he declares himself to be spirit and life by crucifying flesh and abolishing death in Saints a work of the quickning spirit Now that whereby God or Christ declares or manifests himself to us to be what he is by and through that manifestation only he is to be truly seen and known of us to be what he is God or any glory or excellency of God is not known of the world God not known by a form of knowledge but by spirit in us but by the comings forth of glory and majestie into the world so neither the Father nor Christ are known of Saints but by the comings forth of the spirit into Saints so that God may be better tasted then known felt and enjoyed then conceived of for he passeth all knowledge and that is true spirituall knowledge of God and Christ which is not so much a conceiving of him in a form of knowledge or notion of the mind as when the Divine Nature it self is manifest felt and perceived in us Divine spiritual knowledge is not so much a work of the understanding as the thing it self known living in us And therefore in natural things the Understanding is active the Object or thing known passive because the Understanding is more noble then the Object but in spiritual things the Understanding is passive the Object active because the Object is more noble then the Understanding Man in knowing Creatures is active in knowing God is passive So I account that knowledge of God to have least of nature or man in it to be the purest highest and most spiritual knowledge wherein a mans mind is most resigned child-like and passive and God Christ or Spirit altogether active in him It is said therefore in one place After that ye knew God Gal. 4.9 or rather are known of God the Son only can reveal the Father the Spirit only can reveal the Son In thy light we shall see light the Light whereby we see God Grace Love the deep things of God is not the eye of man for that cannot see nor the ear for that cannot hear nor the heart reason or spirit of a man for that cannot conceive it but the Spirit himself dwelling in us is our eye our light whereby we search know discern and judge all things 1 Cor. 2.9 10 c. I read the Letter I hear the Word of Truth in the outward testimony that Christ is Lord that God is Father that the love of God is shed abroad in our hearts that we dwell in him and he in us but I cannot as a man call Christ Lord but by the spirit 1 Cor. 12.3 nor God Father but by the spirit Rom. 8.15 Nor can I say that the love of God is shed abroad in my heart but by the spirit given into me Rom. 5.5 Nor do I know that he dwels in me or I in him but hereby because he hath given me of his spirit 1 Ioh. 4.13 And so I come to know all these things and all Truth and all Gospel-mysteries which appertain to life and godliness by having the spirit dwelling in me that is 1 Ioh. 2.20 27. by having that dwelling in me which is the substance life activity fulness glory and power of all Truth and all Gospel-mysteries for the Spirit Father Son and Truth and our knowing of them are all one and where truth is there is the Spirit and where the Spirit is there is truth True knowledge of God is by God his dwelling in us Fourthly What then is true knowledge of God and true blessedness but to enjoy him whom we know and to have him to be in us in our soul what our soul is in and to our body and he is then truly known and apprehended by us when he is that in us and through us and over us what we know and apprehend him to be Joh. 8.32 and then we know Truth when the Truth sets us free that is as Truth in it self is liberty and largeness and blessedness and there are no bonds nor sorrow in it So we then come to know Truth to be so when it brings in its own liberty and blessedness into us setting us free from the bonds of sin and sorrows flesh and death And so Gospel-mysteries are then truly known of us when the substance glory and life of the heavenly things themselves are presented to us and revealed in us And as our truest knowing and seeing of a thing is the manifestation of the thing it self unto us as of Light which is best seen and perceived by its own beams piercing the eye so our truest knowing and perfectest seeing of God as Light Fulness Wisdom and Power is by the out-shining of the Light it self and Glory of God into us 1 Cor. 4.6 for we know not God as the everlasting Light unless we know him to be Light in Darkness Light in Heaven Light on Earth Light in all the World Light in us and through us Nor do we know him as perfect fulness if we know him as here and there in Christ and not in Saints but as in Heaven in Earth in us and
through and over and beyond all things most eminently in Christ and Saints These are a further account and reason of my faith joy and hope That the spirit himself in his own glorious power and Divine Nature dwels in Saints however as yet not acknowledged by many of themselves SECT XI THE last record to the spirits in being in Saints Tenth testimony to the spirit in Saints that I shall present is the sweet and heavenly testimony which is in Gal. 2.20 I live yet not I but Christ liveth in me Col. 3 4. When Christ who is our life shall appear The Divine life of Christ or the life of God in Christ is not the life of Christ alone as one single person but the life of Christs mystical body of Saints Christ and Saints have but one life the eternal spirit whereby he and they live in one All that Christ received was given to him not as single and alone but as Head of a spiritual Body and so his life and fulness is not the life and fulness of one but of many in one The Father revealed his fulness in Christ not that it should stop and be confined or restrained there that is in the flesh of Christ as one man but that through him it should proceed flow out and be poured forth upon all the Children And so as the Father in Christ is the life of Christ or he by whom Christ lives Joh. 6.57 so Christs in Saints is the life of Saints not the flesh of Christ but God manifest in his flesh or the Father in Christ by whom Saints live And so Christ is the way through which God comes down into Saints not in created influences or graces only but in the spring of influences in the fountain of graces in his own essential love nature and fulness filling them in a divine and incomprehensible manner even as the natural spirit or soul of man is in the head and not there only but diffused in and through all the members and is the life of all in which the members being many become and conspire into one body So is the spirit of God in Christ the Head and thence and therethrough shed abroad not by infusions only as some distinct effects but by himself into all the members 1 Cor. 12.12 13. and is the life of all in and for which they being many become one spiritual body And if it be not so is not the union between the head and members of a body natural more real and substantial then the union of Christ and Saints or is not Christ the head of all things less to his Church then the head of an earthly Creature to its body and if Christ be in Saints by created workings only and not by spirit then all those figures allegories and parabolical similitudes of Vine and Branches Husband and Wife Head and Members chosen and expressed by the spirit in Scriptures to shadow out the union of Christ and Saints have much more in them then is in the mysterie or truth typed and shadowed by them If Christ himself be not in Saints no life in Saints Secondly if Christ himself be not in Saints there is no life in them graces separate from Christ are dead things faith love humility zeal if they have not Christ in spirit wrapped up in them are no more faith nor love then the body of man without the soul is a man Graces are to Christ what the chanel is to the river cut off the stream that runs in the chanel from the river and the chanel becomes as the parched land full of weeds and briars So graces are the passage through which Christ lets out himself if he shuts up they are dryed up and wither The graces of a moral man have glory and beauty in appearance but having nothing above man that is not having Christ living and flowing in them they are clouds without water wandring stars trees without fruit whited wals their faith is the dead faith of Pharisees their holiness the holiness of Hypocrites their beauty in the flesh is the beauty of Harlots graces without Christ in them leave a man dead his soul empty all his worship carnal until Christ awake and bring in himself in spirit and glory and then my soul makes me like the Chariots of Amminadab and my feet are become like Hinds feet and I shall tread upon all high places and nothing shall be able to hurt us because of the Anoynting which dwels in us Thirdly it is worthy of consideration whether the state of the new Creature in Christ be no more nor higher then the state of the first man in his pure Paradisical nature before the transgression if no more then the administration of light and glory from God upon Adam and Adams union with that light was as high and spiritual as is the light and union which by the Gospel is administred to a man in Christ and the first man who was made but a living soul had as much glory in him as the second man who is made a quickning spirit Second Adam and all in him wherein excelling the first Adam and all in him but if the new Creature does excell the first Adam then the preheminence must consist both in internals and externals that is in perfections within him and priviledges without him And this is manifest that the new Creature excels first in priviledge in that Adam was under a Law of works a Covenant that might be broken the new Creature is under a Law of grace a Covenant that cannot be broken a better and surer Covenant better in this that it was established upon better promises Heb. 8.6 This new and better Covenant is the excellency of a man in Christ above Adam under the old faulty Covenant as to external priviledge the better promises of this new and better Covenant are the excellency of the new Creature above Adam as to internals or perfections within him which promises are I will put my spirit within you and cause you to walk in my judgements and do them Ezek. 36.27 Isa 59.21 Heb. 8.10 2 Cor. 3.6 The excellency and dignity of the new Covenant above the old is in that the old Covenant ministred the letter only and could not cause man to walk in righteousness the new Covenant ministers the spirit into Saints 〈◊〉 so causeth them to walk in righteousness and that the Covenant cannot be broken New Covenant ministers spirit into us therefore cannot be broken the Law the letter only therefore broken by all which it appears that the first man broke the Covenant he was under because it put not the spirit into him and also the new Covenant cannot be broken because it is the ministration of the spirit and puts it into Saints so that whosoever takes the spirit himself out of Saints either brings the Saints back again into the old Covenant or he makes the new Gospel-Covenant into which they are redeemed
things here presented in the light of his own natural reason tradition of men or pre-resolved obstinacy of an unresigned mind and judge against these things let such a one know he cannot dootherwise but these things cannot be judged of him nor of any natural man and as for those who are spiritual if they be Fathers not in years I mean but in knowledge they need not these things I only commend these things to them to give them occasion to instruct me and others more perfectly herein if they be children and are dying to all the proud reason and wisdom of Man and do wait in Love and Peace for the day of the Lord and the Life and Glory of Christ to break forth and be all in them they are they to whom I ow the Ministration of these things that we may all sit at one table in our Lord Jesus and eat all of the fat things of our Father in our Fathers Kingdome SECT II. IN the first place then the Spirits dwelling in us as it is the earnest of our inheritance of glory Eph. 1.14 2 Cor. 5.5 and the first-fruits of that perfect heavenly state that shall spring forth in us and therefore is of the same nature Rom. 8.23 and one very kind with that glory whereof it is an earnest and first-fruits so the unfathomableness hiddenness and consequently darkness which is in the perfection and consummation of heavenly glory as to our minds and understandings is also found in some proportion upon the Spirits in-being in us as being the beginning inchoation and first entry of after-glory into us Upon this ground I hope I may not be hardly judged if I declare my self straitned and unsatisfied in the inlargedst and fullest discovery of this Mysterie presented by any how excelling soever in the wisdom and knowledge of the truth For as much as the wisest man learnedst Assembly Job 37.19.23 and 26.9.14 and 11.7 8 9. Eccles 7 24. 1 Cor. 13.12 and clearest Age that hath yet been after they have pierced deepest discovered highest into this or any other Gospel-mysterie have still infinite reason to say how little yea nothing is that we know to that we know not yet to be known And things being wisely laid together the heighth and depth of all truth the lowness and shortness of our knowledge of truth the brightness and purity of truth the darkness and dimness of our eyes to look upon it these do shew the clear reason and ground of those Scriptures Hos 6.3 Phil. 3.13 14. Eph. 1.17 18 19. Heb 6 1. Joh. 16.12 13. which I desire to have alwayes present with me As the child knows and calls him that begat him Father from a seed or instinct rather then from understanding so I would be conceived in this to speak rather the sense tasts and breathings I have received of the thing then from any perfect form or Idea of knowledge I can pretend unto Now whereas the judgments of the Saints in this do agree in one that the Spirit dwels in believers the truth of this thing being no more nor no other then the plain testimony and naked letter of Scriptures and an experience felt and tasted in all Saints cannot be gainstood nor so much as stumbled at by any but in what sense we are to conceive of it or what manner of in-being it is whether essential formal and immediate as in the Man Christ or only energetical virtual and by infusions of powers habits and created gifts of grace as the mind of Scriptures is to some not so clear herein so herein the Saints do divide in judgment one from another Therefore I propound the thing which is differently judged of them by way of Question What kind or manner of in-dwelling hath the Spirit in Believers I humbly affirm essential and personal In-being of the Spirit in Saints is essential and personal I shall clear in what sense I so affirm First negatively by ejecting the sense wherein I affirm not I affirm not the essential presence of the Spirit to be more as essential in Saints then in other creatures the eternal Spirit is infinitely in Saints infinitely in all creatures I deny the essential presence of the Spirit to be no more eminently essential in Saints then in other creatures the Spirit is essential in all creatures but more eminently essential in Saints I deny this eminency of essential presence in Saints above other men or creatures to be only or no more then an infusion of created gifts habits and powers of grace and his acting of them as is the sense generally declared Secondly positively I own and believe the essential presence of the spirit in Saints to be not only that essential presence general to all creatures which gives them natural gifts life powers and virtues after their kind nor only in that half and limited but commonly declared and received sense of presence in Saints which is only by supernatural and Divine gifts of spiritual life powers and actings But over and above these in that full plain and compleat Gospel-sense wherein the spirit communicates not gifts only natural as in all creatures spiritual as in Saints but himself the Original any Fountain of all spiritual Life and Light these may clear the sense of my judgment in this truth and prevent any misunderstanding or perverting of it The principles and grounds guiding or rather drawing me into this more untroden path of judgment are the Scriptures of the Gospel which I shall propound and in the light of the spirit open First testimony to the Spirits in-being in us 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit The extent and summe of this Scripture may be gathered up and conceived in the four conceptions following First Man is here declared to be brought forth by God under a two-fold state A first and second an earthly and heavenly a lower and higher a living soul and a quickning spirit the former state corrupts decayes and dies the latter lives for ever and cannot see death Secondly the first earthly and lower state of Man consists in a perfection and full measure of light The perfection of the first Man what it is holiness and conformity to the whole will of God revealed under that present administration no errour clouding his understanding no pravity tainting his will knowledge righteousness and true holiness irradiating filling and beautifying his whole Man yet all these make up but an earthly lower state of the first Adam made a living soul Thirdly the state of the second spiritual Man which is the state of all in Christ as being the second heavenly and higher state must consist in the advancement unto and participation of somthing more and more excellent then the perfection of created gifts of light holiness and conformity that being no more then the fulness and stature of the first Adam in his earthly and lower
state Fourthly that which constitutes perfects and denominates the first Adam and all in him is no more but a spark of light a Divine breathing a created inspiration called a living soul that which perfects constitutes and denominates the second Adam and all in him is the Fountain of light the increated inspiration therefore called a quickening spirit Christ and Saints in him wherein excelling Adam and all natural men in him The summe of all is herein is the second Adam which is Christ and all Saints in him differing from and excelling the first Man which is Adam and all natural men in him that the first Man hath no more but a communication of gifts the second of the quickning spirit himself This is the first testimony to this truth that the spirit himself dwelleth in Saints SECT III. THE second testimony to this truth follows from Gal. The second testimony to the spirits in-being in us 2.20 I am crucified with Christ nevertheless I live yet not I but Christ lives in me Rom. 8.13 If ye through the spirit do mortifie the deeds of the body c. The Truth flowing from these Scriptures linked together may be presented under the ensuing Conclusions 1. A Saint is both a dead and a living thing as he came forth in the state and nature of old Adam which is earthly and after the flesh and so stands up and lives and doth all in a spirit mind and principle contrary to God as a man under no government nor command of God nor of any but his own will and fleshly lusts and so is out of God in nature selfishness and flesh As thus he is dead being crucified with Christ who in the body of his flesh condemned the state nature law will and works of old Adam in all his Saints and abolished it in his death Again he is a living thing as the heavenly and divine life of Christ is revealed in him So that now it is no more he man or creature but Christ the son of God who lives and acteth and rules him whither and how he pleaseth Sins crucified perfectly and at once to faith imperfectly and gradually to sense 1 Cor. 15.31 2. Sins and the works of old Adam are crucified and slain two ways in the head and in the members in Christ they were perfectly slain once and for ever in the flesh of Saints they are slain by a gradual mortification He that said I am dead with Christ said also I dye daily they are perfectly dead as in faith having put off the flesh and put on Christ they have yet somewhat to kill as in sense having flesh and a body of death to put off This is clear from Col. 3.3 5. Rom. 6.6 12. 3. The same divine principle of life and righteousness which did slay and abolish sins and death in the flesh of Christ doth slay and abolish sins and death in the flesh of Saints head and members vine and branches having but one life as they live in and by one common principle law or spirit of life so they have one death and that which slays the one slays the other But lest there may be obscurity or offence in words I offer this explication of my sense upon those expressions of abolishing sins and death in the flesh of Christ and in the flesh of Saints 1. Hereunto doth agree the witness of the Apostle Rom. 8.3 Eph. 2.15 2. The son of God or Christ manifest in flesh must be considered to have put on a twofold state Rom. 8.3 1. As he descended and came forth in the form and likeness of sinful flesh that is in the name nature comprehension and reckoning of sinners so he was reckoned both by the Father and himself to have put upon him the spirit and life mind and will flesh and body of sinners and so offered and resigned up his life will and body as the life will and body of sinners to the eternal will to be delivered unto death As we were in Christ under this state Saints how perfectly crucified and freed from the guilt and filth of sin so though in the life of flesh or sense we feel the body of sin yet to live in us as if it were not dead and crucified yet in the life of faith or in a mysterie we reckon our natural man life flesh sin and the whole old Adam root and branch Rom. 6.4 6 11. to be indeed and perfectly dead and buried Col. 2.11 12. and abolished for ever out of the sight of God The second state of Christ was as he ascended and left the world in the reality and truth of a justified man 1 Tim. 3.16 Heb. 7.26 Having taken up not his own single person only but in his person our nature the nature of all Saints into a sinless justified and heavenly state of divine life and glory in union with the Father So while in flesh sense or old man we are and live in this world Saints how raised up into a spotless state we reckon our selves in faith mysterie or new creature to live no more in this world but to be raised up together with him and freed from sin in the filth as well as the guilt of it Col. 2.12.20 Rom. 6.7 Eph. 2.6 Joh. 14.20 and to be set in the heavenly places in a spotless justified and heavenly state in union with the Father in Christ Jesus This digression holds forth my sense of abolishing sins in the flesh of Christ and Saints 4. The Divine Nature dwelling in Christ was that principle which crucified our sins in his flesh which I do with submission conceive is thus to be understood That the Divine Nature in Christ crucified the spirit life understanding The Divine Nature crucified our sins in Christ reason will and affections of the man Christ to it self his reason as a man was not the light of his created mind and spirit but the Eternal Wisdom in him his own will ceased and was not but the Fathers will in him he gave up his whole man and therein our earthly man which as in us was active arbitrary lordly and selfish to be a meer passive thing unto the Divine Nature so that the Eternal Wisdom and Will revealed and taught all commanded and acted all in Chriâ—â— his created humane wisdom will and reason was sâ—â—owed up of the eternal wisdom and will in him as â—rop of the great Ocean If then as the third Conclusion depones the same principle which abolished our sins in the flesh of Christ The Divine Nature crucifies sin in Saints doth crucifie sin in us then the Divine Nature or the same spirit of Christ doth mortifie or crucifie sin in us by his dwelling and manifesting himself in us and is daily abolishing our wisdom reason light will and affections by the nearer approachings and clearer revealings of the eternal wisdom light will and fulness in us until Christ and Saints be made one compleat
that the flesh of Christ was capable of or was advanced unto was not to become God but to be glorified in God and God to be glorified in him Christ is both God and son of man both Lord and son of David 3. So God dwels in all Saints God in Saints yet Saints are not God but his Temple who being fitly joyned and compacted together do grow up into one living Temple for the Lord which is that beautiful Sion that Mountain of the House of the Lord the Lambs Wife that near City Jerusalem above that Tabernacle of God with men wherein God himself dwels and the Father and Lamb himself will be the light and glory in it and the Tree of Life and the pure River of the water of Life in the midst of her and the glory of God himself in her shall be joy and praise the terrour and astonishment of all Nations Thus God is in Saints and will glorifie himself in Saints yet they are not God even as he is in Christ yet the flesh of Christ is not God SECT XIV THE union of God and Man in Christ gives this honour to Christ to be called God Second reason against the spirit in Saints If Saints partake in this union to have God dwelling in them why do they not partake in the honour to be called God Answered 1. The flesh of Christ neither is called God nor is God but he is and is called the true God who was manifest in that flesh So that if it be asked who is Christ or what is his name he is Immanuel the Anoynted or God manifest in the flesh In like manner Saints are not God nor are called God but he who is in Saints is and is called the true God So that if it be asked who is a Saint or what is his name he is an inspired man an anoynted one or Christ or the spirit in man 2. Christ so perfectly denied himself of all that was man and resigned it up to the Divine Nature that of himself he did nothing but the Father did work all his works in him and by him The several actings motions and performings of Christ were not from the will of man but were the streams and flowings forth of the Eternal Fulness in him so that God became manifest through Christ the ways and works of Christ as through a Chrystal or transparent glass and therefore came it to pass that God alone was and did all in Christ because he would be known worshipped and approached unto only in Christ and no man should seek or find or come near unto any God but that God which is in Christ Under the Law God filled Heaven and Earth yet he would be known and worshipped only in the Temple at Jerusalem Under the Gospel he dwels in all Saints yet he is with open face beheld and will be worshipped as the true God only in his living Temple or Sanctuary the flesh of Christ so because we come to God and the Father by Christ and worship God in faith and hope through Christ and not through Saints therefore is Christ called God the Saints not SECT XV. Third reason against the spirit in Saints IF Saints partake with Christ in union with God so that the same Divine Nature which dwels in Christ dwels also in Saints then what preheminence hath Christ above Saints Much every way chiefly in these things Answered 1. That it pleased the Father by him to finish the transgression to make an end of sins to make reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophesy of the Law and Prophets And that as through one man sin death and wrath entred into the world so he must be that son of man by whom God would put away sin abolish the flesh and death judge the Prince of this world spoyl and triumph over all the Principalities and Powers of darkness and vanquish all the Enemies of man out of the world again and so by him to reconcile all things to himself and in the fulness of time to gather together into one in him all things Dan. 9.25 Heb. 2.10 Col. 1.18 in Heaven and in Earth in him And in this work he hath the honour above Saints of being Messiah the Prince the High Priest and Captain of our salvation the beginning and first-born from the dead who was the Head of the Heasts of the living God and the only Instrument in the everlasting hand and arm of God to cut off the Dragons head to slay the Leviathan in the deeps in his death and drive all the enemies of man out of the world 2. All those things and all that Love that God hath prepared for them whom he loves he hath laid it up in Christ in the Eternal Fulness of the blessed Godhead and to him alone hath committed the administration of all things that the Father hath given unto him for us All things that the Father hath are ours but they are first Christs and given unto him the Father loves the Son and hath given all things into his hand he loves Saints through and for the Son with the same love wherewith he loves the Son Joh. 17.26 and so he gives them the same glory in himself which he gave the Son yet by and for the Son Joh. 17.22 The Father as himself without Christ judgeth no man saveth no man does nothing in the world but hath committed all judgement to the Son and hath committed the authority of executing all judgement both of life and death unto the Son of man God doth all and all things are of God Joh. 5.22.27 yet so as by Christ nothing at all without him The glory fulness light and power of God comes forth upon Saints yet so as through the hands scepter and face of Jesus Christ And in this work he hath honour above Saints to be the Head of the Body the Church the fulness of grace and truth the Mediator of the New Testament the King upon the holy hill of Sion anoynted by the Father Therefore this preheminence and honour of Christ above Saints Preheminence of Christ above Saints destroyes not but confirms spirits in-being in Saints that he hath received the fulness of all the wisdom and power of God that all dominion power and authority is given into his hand and that not for himself alone for his own private and singular enjoyment but to be all administred and shed abroad upon the Saints for their enjoyment and everlasting happiness All this preheminence whereunto Christ is exalted above Saints and Angels and every other name doth instead of casting a cloud upon it bring clear light and reason for the further confirming us in the truth that Saints are partakers with Christ of the Divine Nature it self dwelling in them For as Christ received fulness glory and spirit immediatly from the Father so we receive of that very fulness glory and spirit
from Christ Christ is one with God through the spirit of the Father Saints are one with God through the spirit of Christ 1 Tim. 3.16 Rom. 15.7 Joh. 17.22 Christ was received up into the glory of God by the Father Saints are received into that glory of God by Christ God dwels in Christ gloriously in a first higher and clearer manifestation God dwels in Saints as truly and verily but covertly and as yet in a second lower and darker manifestation through Christ in a spirit dwelling in them yet daily leading them up into more and more glory by clearer revealings of himself in us until he fully appear having done away all veils from off his face then shall we be like him that is we shall then be filled with the glory he is filled with for we shall see him as he is that is the same glory which is in him shall come forth in us 1 Joh. 3.2 and we shall see him by having that which dwels in him manifest in us Thus in all things hath Christ the preheminence over Saints and yet Saints are partakers with Christ of the same Divine Nature and spirit dwelling in them SECT XVI The fourth reason against the spirit in us OUR Fathers nor our Fathers Fathers knew not nor understood not this Mysterie how could the union of Christ and Saints being a Mysterie of so high and Divine a nature be hid and shut up from them through so many ages and generations if there be such a union as Christ himself by Spirit or Divine Nature dwelling in Saints Answered I shall close up my testimony to this Truth with an account of some things which I judge have shut up the world for so long a time under the darkness and unbelief of the great Gospel-mysterie The first veil which hath been upon the truth of spirit in Saints 1. Besides the holy and unsearchable reasons in the secret counsel and will of God the Mysterie of God and of the Father and of Christ or of God the Father in Christ being but darkly and weakly seen and apprehended by them who have been Fathers and Lights in their day in former times hath also much darkned if not quite hid out of sight this Mysterie of God or Christ dwelling in Saints For as the union of God and Man in the person of Christ is the cause or fountain from whence flows the union of God or Christ in Saints so the true knowledge of the union of God and Man in Christ Vnion of God and Christ darkned darkens the union of Christ and Saints is the key for the true understanding of the union of Christ and Saints Now the Guides and Leaders of the Church in former times looking upon this great Mysterie as upon all other Gospel-mysteries in a faith mingled with the unbelief ignorance and humane Philosophy of those times they have conceived God and the Man Christ to be one in an hypostatical union or a personal union so and in such manner as that the Man Christ as Man hath no personality at all that is hath no proper personal subsistence of Person but only of Nature under which dark and involved description favouring more of Metaphysical subtilty then of the simplicity of Christ they locked up the true state and nature of the union of God and Christ and so commended it to the world and by Tradition through succeeding generations down to our present times to be such an union as the Saints could not be partakers with him in the same union whereas the account that the spirit gives in the Gospel of this union is plain and simple and full of glory 2 Cor. 5.19 Col. 2.9 1 Tim. 3.16 God was in Christ reconciling the world The fulness of the Godhead dwels in him bodily My Father that dwels in me doth these works God was manifest in flesh and such as doth bring this union down to Saints Joh. 14.20 and joyns them in the fellowship and community of the same union with Christ At that day ye shall know that I am in my Father and you in me and I in you That they all may be one in us as thou Father art in me and I in thee that they all may be one in us as thou Father art in me Joh. 17.21.23 and I in thee I in them and thou in me that they may be made perfect in one And that the world may know that God hath loved Saints as he loved Christ the glory which the Father gave to Christ which was union with God the same glory Christ gives to Saints that they may be one with the Father as he and the Father are one Joh. 17.22 23. And upon this very account that Christ hath union glory and spirit and all the riches of Divine fulness not for himself alone but to extend and shed forth the same upon Saints is he as I humbly judge called the root of David the true Vine the second Adam the first-born amongst many Brethren And now which of these Accounts does most clear the union of God and Christ that of the Schools or this of the Scriptures and whether of these does darken and abolish and whether of these does clear and establish the union of Christ and Saints let all that are spiritual and meek in heart discern and judge SECT XVII Second veil which hath been upon the truth of spirit in Saints SEcondly The framing and composing the whole knowledge of God Speculative and Practical otherwise called the Systeme and Body of Divinity according to the pattern of Natural Reason thus moulding and fashioning the spirit and things of the spirit into the perishing models and narrow platforms of Nature this hath been another seal to seal up the Mysterie of the spirit in us In those Books I find God and the Attributes of God first discussed and opened in a poor natural way before Christ be named whereas God never did any thing either in making the world or redeeming of sinners without the Son Nor can God nor any thing of God be clearly seen and known but first through the knowledge of the Son The greatest truths how corrupted and perverted formerly and as yet I find in those writings the justification of sinners by Jesus Christ to be an absolution only from the guilt condemnation and punishment of sin but not from the filth and spot of sin after the way and manner of earthly Judicatures who do pardon or remit the guilty person upon a price or ransom from the guilt and punishment of his offence though he be in mind and heart as much as before this is to bring down the glorious and free grace of God in imputing our sins to Christ and his righteousness unto us to the low and imperfect administrations of Justice amongst men to restrain the Omnipotent vertue and power of the righteousness of Christ which is able to make us become the righteousness of God in him
to himself he put beauty and comliness upon her which stood in gifts and graces and powers purity of administrations forms and fellowships and these were as so many ornaments and jewels which he gave to her as to an espoused virgin or wife of youth and now while her glory and beauty was but fresh and new upon her she is carried away into captivity under the yoke and power of Mystical Babel thus the Church was figured under the Law by Israel in Egypt and Babylon by Jacob serving Laban by the heir of all in the house of servants by the free-womans barrenness despised by the fruitful bond-woman and as the wisdom of the Father appointed that this state of Sions captivity should be the time of Sions widdow-hood so he gave her light spirit communion and other qualifications as suited with that desolate state that is dark servile and carnal principles carnal in respect of more spiritual under this state the heavens were covered with a cloud the world lay as forsaken of God and given into the hands of blind guides cruel shepherds and beasts of prey all the earth dry and no dew upon it no voice of God no vision no lightning from God to amuse aw or awake the world all things all men all the world were as if no God no Lord no Redeemer only there was a silent whispering of the spirit in Saints some few beams of true light some seed and life of God lay hid in their faith God in tender love gave them so much as preserved them in life but for any high choice or sublime discoveries of more spirit and glory such he reserved for her next and better state as knowing them not proper to a state of widowhood wherein the worship and communion of Saints was most in bitter complaints conflicting weak faith strengthning of graces little in visions and high enjoyments of God This is the state that not long since was Second step or change The second change of state upon the Church is her coming forth out of this spiritual captivity This comes to pass when Jesus Christ ariseth as it were from sleep and stirs up himself in the faith and spirits of Saints and opens the Book of the vision of God and pours out a vial of light upon the Kingdom of the man of sin which stains and confounds all his humane Inventions Pharisaical justification and fair fleshly shews wherewith the Saints were enticed and cals up the Saints into more Evangelical ways principles and worships As thus The Church was figured under the Law by Israels coming out of Egypt and the house of Jacob from the land of Babylon by the free-woman having in her womb a son of promise by one coming out of the wilderness leaning upon her beloved In this second state God administers more grace brings forth some better things raiseth up into clearer light into a more excellent refined potent spirit puts upon them a new habit and takes off the old and cloaths them with change of raiment finer faith sweeter spirits clearer rays of light and other qualifications as do agree unto and sente with this their better state Now the Heavens begin to be opened the shadows long stretched upon all the earth do fly away the Kingdom of God begins now to appear on Earth as well as in Heaven the Skyes drop down righteousness the Earth springs forth and buds The spirit says come the Spouse says come and all that hear say come Lord Jesus come quickly Now the Lord reveals deeper secrets deeper counsels nearer embraces imparts things that could not be born before old things are forgotten all things begin to be new the Church is now upon her way to Sion Whilst she dwelt with the Daughter of Babylon that Mother of Whoredoms her strength then was to sit still now she is come forth she sits still no more every step she treads is on towards the heavenly land into more light more faith more glory and this seems to be the present state of the Church in our day and in this generation Wherein I conceive the present estate of Saints is such as answers that holy figure under the Law of the Cluster of Grapes brought out of Canaan into the Camp of Israel and of Moses seeing the Land at some distance from Mount Pisgah so the Saints in this day are at some distance from the Land of the Sabbath yet are come within view of it and so near unto the borders of it as to pluck some Grapes from the Tree of Life and to look into the lengths and bredths of it our Fathers saw the day afar off but we see it nearer they saw heavenly things much in images letter and teachings without we begin to see them by their springing forth within us all their faith knowledge of Mysteries understanding of Scriptures opinions of Light did but represent Christ his righteousness and spirit at a distance as without them yet there was a substance a seed in all which was the blessing the faith knowledge and spirit which God is now putting into Saints presents things more at hand in union and within us yet there are things more excellent then these reserved for the third state of the Church this second state is the state that now is The third is to come Third step or change and it is a state wherein the Lord himself comes into his Temple and consumes quite out of it the Mysterie of Iniquity by the brightness of his appearing in it and gathers together on an heap all humane Inventions curious Arts the wisdom and disputings of this world wheresoever he finds them in Sion or Babel in the Temple of God or Synagogue of Antichrist in the faith and worships of Saints or in the blind Idolatries of the world he burns them all up as hay and stubble and scatters them out of the earth as chaff before the wind and now the faith knowledge and gifts of the two former states do pass away as being proper for Saints in weakness at a distance seeing and knowing love righteousness and spirit afar off and love and union perfecteth finisheth and swalloweth up all Communion of Saints with Christ in gifts and graces is now changed into communion with him in spirit it is so now but will then appear to all though denied of many Ordinances Temples Teachings Governments which all held forth a prospect of Heaven and Glory without us shall now give place when he comes himself into us who is the end of all Law and Gospel-ministrations So what the first state saw afar off through thick veils weak faith carnal rudiments conflicting graces the second sees to be at the dore through purer faith increases of spirit clearer beams from the East opening of prophesies and promises the third shall see feel taste handle and enjoy within them and this is the Kings Daughter coming into the Kings Chamber in garments of wrought gold All things are now in motion the
Lord is in motion to Sion Knowledge light discerning which are but beams from the Lord are in motion from less to more glory and perfection as the Lord approacheth and draws nigh External administrations governments worships and interests whether Civil or Spiritual Divine or Antichristian are all in motion from more to less from something to nothing as he who is the end and putting away of them all steps on Princes are flying into holes Antichrist running from form to form from Temple to Temple out of common ways into more refined ways out of gross water-baptism into reformed water-baptism out of that into spirit-baptism and so is running on towards this last Sense is withdrawing up into Reason Reason into Faith Faith into enjoyment of God dwelling in Man Spirit in Saints and the life of God revealed in us This concludes the account and reasons of the darkness that hath been so long upon the Church of Christ wherein as other Mysteries so this great Gospel-Mysterie hath been hid from us that is That the Spirit or Divine Nature of Christ it self dwels in Saints FINIS One word to the Reader FRIEND WHAT I have here presented will find acceptance or unpleasedness with thee according as thou art If it seem dreadful to thee 't is not because it is so but because thou knowest it not as it is The life that acts all the world is twofold either true or false one is rooted in the Truth and Being of God and is something above and beyond the highest reach of Reason the purest form of knowledge the most raised and spiritual gifts all these being but of this Creation which must cease and perish away The false life is rooted in the invention and flesh of man yet form and appearance comes forth habited like the true life with fair shews in the flesh outward holiness goodly words concerning zeal for forms of godliness for the letter of Scripture for conformity to a rule without none like unto it none had in more admiration of their undiscerning and carnal Disciples yet all this may have no more but flesh in it that is the spirit of a man only elevated and drawn up through the sharpness and vigour of his own reason and the letter of the Scriptures into no more but the dead image of spiritual things that is into the knowledge profession and worship of God in a natural way What thou hast here read presents thee with that which is the true difference and note of distinction whereby this twofold life is distinguished and known one from the other and whereby the life state and profession of some Professors stands separate and divided from others as far as spirit is above flesh or the life of Christ above the life of Reason Knowledge gifts a form of godliness reformation of many things the life of a Saint is not in these these are things external and obvious to the generation of this world a Saints life is a secret hidden and inaccessible thing that natural reason and all the wisdom of this world cannot find it out nor come where it is it is something more then word letter or knowledge better believed and felt then reasoned out or expressed Therefore before thou givest judgement upon what hath been here offered I do intreat thee call in for thy direction the rule of Christ judge not according to appearance but judge righteous judgement wherein thou art minded of a twofold Judge one that judgeth of persons of things of the truth of God and of the God of truth according to appearance or after the flesh that is after the sight of his eyes or after the hearing of his ears Isa 11.3 that is in thy judging or respecting of these and all spiritual things set not up as Judge either thy present frame of spirit or the light of thy learned reason for so thou judgest after the sight of thine eyes Neither let the Traditions of thy Fathers the cry of many Pastors the Learning of the Schools nor the Doctrines and Commandments of men have authority to judge for thee in these things for so thou judgest after the hearing of thine ears but look upon weigh and try every spirit work and doctrine here or abroad according to the truth as it is in Jesus And whatsoever hath been said of Old Man and New Man of crucifying to the flesh of justification in Christ of living to God of union with Christ or in-being of spirit c. let these or any other things first have a fair trial how far they are rooted in God how far not how much he is all in them or how much he is denied by them either in his Nature or his Grace and then judge them and me for their sake to be true or false precious or vile accordingly And as for my self if these things were only opinion or result of my own spirit then they were mine or mans and I should reserve them to my self but being given unto me and withdrawn at the pleasure of an higher hand I do only serve to administer them to whosoever they are appointed for THOMAS HIGGENSON FINIS