have the same divine Nature our Fathers Nature as full in us as he and we being his body and fulness also though the Oil first appear powred forth on the head yet it runing down to his hem all his Members are anointed with him yea though the crown be onely put on the head yet every member is crowned also with it and though there shall be but one King in all the Earth yet all the Saints shall raign on earth also How could this be that so many shall raign at once and yet but one King if the Saints and the Son were not one perfect man And that the fulness of the Godhead is in both in the same measure Christ himself witnesseth in those words John 14. 1. Let not your hearts be troubled ye beleeve in God beleeve also in me The Saints before Christs beleeved on God in Covenant but not on God in Christ that was the mystery which Moses himself saw not nor should see the glory of God in the face of Christ for all that doctrine of Free-grace and Mercies c. was but Gods back parts but now saith Christ Ye beleeve in God beleeve also in me that is beleeve on God by me for as Christ is onely the Way to the Father Verse 6. so the Father onely is the end and ultimate object of all our Christian knowledge faith and worship therefore Christ addes this Verse 2. In my fathers house are many mansions what is the Fathers house but the Father himself God himself the fulness of the Godhead there are mansions in it there is not onely a mansion for me saith Christ in God but mansions for you also in him I go to prepare a place for you But how doth he prepare a place for them in the Godhead with himself Why 't was by going to God going to the Father to receive the promise of the holy Spirit Why Christ received the Spirit before in the fullest measure yea but not in that full manifestation he was the Son before but not declared so to be the Son of God but by the resurrection God was in his flesh at his first conception but God was not so manifest in flesh till he was received up to glory and received the promise of the Spirit to shed it forth also on every beleever to bring them to God also For if I go I will come again and receive you to my self that where I am ye may be also 'T is not meant of his coming to judgement in the end of the world nor of our receiving to himself in the end of our lives after death as men conceive and comment but when he should come in Spirit he would receive them to himself take them up to his own glory to be in the Godhead with him that where I am ye may be also Therefore it follows Verily verily he that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go to the Father that is he that beleeveth on me as saith the Scriptures that beleeveth so on the Son that he seeth himself with the Son in God and God in him as in the Son he shall do greater works then the Son did in the dayes of his flesh as we see Peter did convert more at one Sermon then Christ did all his life long and the Apostles gave the Spirit by the laying on of hands which Christ did not whilest he lived in flesh Again saith he John 14. 18. I will not leave you comfortless I will come to you I will not leave you Orphanes or fatherless you shall have a father as well as I when I come to you in spirit not his coming at the last day that was a long time the Apostles should not live to that but yet a little while and the world seeth me no more but ye see me The world a carnal Christian can see no further then Christ in flesh when that is gone the world sees him no more but ye see me How Because I live ye shall live also that is ye see me in God and living in God onely and because I live ye shall live in God also For our life is hid with Christ in God as Paul saith 'T is in God our life is and as the Son lives for 't is with Christ though this be yet hid But in that day ye shall know that I am in the Father and you in me and I in you John 14. 20. That is in the day of Christs coming and appearing in us we shall know that as he is in the Father and hath his being in God onely so we also shall see that we are in him and he in us and that we have the same being in God We shall appear with him in glory 1 Joh. 3. 2. This is plainer expressed John 17. 21. In Christ his last prayer to his Father for those given him Neither pray I for these alone but for them also that shall beleeve on me through their word beleeve in the sense before said That they all may be one as thou Father art in me and I in thee that they also may be one in us One in Glory one in the Godhead so it follows John 17. 22. The glory which thou gavest me have I given them What 's the glory which the Father gave him God himself the Father gave himself as 't is Verse 5. And now Father glorifie me with thine own self the glory which I had with thee before the world was That glory was then given and that glory which God gave the Son the same is given the Saints The glory is given already to them though they enjoy it not nor that glory revealed in them nor the Godhead yet manifest in their flesh Therefore Christ prayes there not for the matter of glory as if that were not yet but for the manifestation of that glory What 's the glory First Perfect union That they may be one as we are one as perfectly and fully one Verse 23. I in them and thou in me that they may be perfect in one that the world also as well as they may know that thou hast sent me and hast loved them as thou hast loved me That 's the second part of glory The same love God bears to the Saints as to his beloved Son as hearty and as high a love as intense and eternal for extension also as full expressions of love go forth from God to the Saints as to the Son yea more in the Letter is said of them though it be the same love in Spirit with the Son also How do the Prophets powre forth all the tender heartedness and truest love of God on the Saints saying besides many other woing words that he their Maker is their Husband and they his Hephzibah and Beula that there land shall be married also to him that is that he will manifest himself in their
made known to the sons of men This is plainly foretold in the old Prophets and in that last Prophet of the New Testament who speaking of things to come in the apostacy and dayes of Antichrist saith That he saw a book written within and on the backside sealed with seven seals and no man in heaven or earth nor under the earth was able to open the book nor to look thereon Revel. 5. 1 3. This Book is the mystery of Christ the Word of God and the Book of God in whom both the will and good Will of God are written and by whom all the counsels decrees and deep things of God are declared the mysteries of heaven and all the treasures of wisdom and knowledge are hid in him yet manifested as I said to the Apostles and Prophets and primitive Saints But the Book was since sealed and that with seven seals that is perfectly sealed and sealed from the seven Churches that is from all the Churches comprised under the number of seven for the seven seals hath reference to those seven Churches now no Church yea no man in heaven or earth or under the earth none in Church-fellowship or not in fellowship no man of never so high apprehension or deep discoveries of spiritual things could open or read the Book or look thereon that 's more not look thereon that is since the apostacy no man hath had scarce an outward knowledge not a knowledge of the mystery of Christ in the Letter much less in the Spirit not seen what was written without much less within This the old Prophets spake by the Spirit also Isai. 8 16 17 Binde up the Testimony seal the Law among my Disciples The Testimony is the Book the Word in the Letter the Law is the Spirit the Law of the Spirit of life in Christ the mystery of Christ both in the Letter and Spirit of life were bound and sealed and that from the Disciples of Christ and therefore as John wept so Isaiah waits for him who hides his face from the house of Jacob and looks for him that is for Christ in whose face the glory of God shines that was hid from the whole Church the house of Jacob So Isaiah 29. 10 11. The vision of all is become as a Book that is sealed that neither learned nor unlearned could read it Neither Prophet nor Ruler nor Seer no Prophet in the Church no Ruling Elder nor the most seeing spiritual Member of the Church could see it to the Mystery nor look thereon yea the vâ—sion of all nothing was seen not in the Spirit scarce in the Letter the Reason is given Verse 13. Because the fear of me is taught by the precepts of men that is the knowledge and worship of Christ was taught by mens traditions forms framed by old Creeds and Councels new Catechisms and Confessions of Churches as if the Scriptures and Spirit were not sufficient to teach men all the knowledge of God and Christ clear enough therefore God proceeds to do a marvellous work and wonder The wisdome of their wise men shall perish and the understanding of the prudent shall be hid that both Fathers Doctors and Divines could not read the Book nor look thereon yet there is a promise Verse 18. That in that day the ears of the deaf shall hear the words of the Book They that erred in spirit shall come to understanding and they that murmured shall loarn doctrine Verse 24. Seventhly That Book which was sealed before shall be open again and so it is Revel. 10. 1 2. There the little Book is open The mystery of Christ in us is called a little Book in opposition to those huge Tomes and mighty Volumes of Fathers Councels and Commentators Treatises c. which have been all the dayes of Antichrist But in the day of Christ when Christ shall appear in the Saints then shall the Mystery be but a little Book ' tiâ— no more then God manifest in mans flesh if a man could manifest this Mystery to the World as the Apostles could there would be an end of the Church controversie this day for without controversie great is the mystery of godlinesse God manifest in flesh c. But this is that I would say That the mystery of God shall be more gloriously revealed in the last times after Antichrists destruction and deliverance of the Saints from the apostacy then ever it was by the Apostles themselves at first This I have shewn more fully in our private speakings and shall if called to give a publike account But now it is enough that when the seventh Angel begins to sound the mystery of God shall be finished as he hath declared by his servants the Prophets Revel. 10. 7. What is the mystery of God but the man Christ Jesus how that man is God how God is manifest in mans flesh this hath been declared by the Prophets more fully then in the writings of the Apostles excepting John and he gives but some hints of that high and heavenly Mystery which the Scriptures of the Prophets do more gloriously speak out by whom the Mystery is revealed though not to them Rom. 16. 27. 1 Pet. 1. 13. compared And as the Prophets did minister not to themselves but to the Apostles so the Apostles do minister many things of the mystery of Christ not to themselves but to us in these last times to whom the mystery of God shall be fulfilled which was to them revealed but in part Revel. 10. 7. I date not say that any thing of this Mystery is revealed to me nor yet dare I deny the teachings of God But what I have taught as I would no man to trust me so I wish all men to try me and to hold fast that which is good This is all that I know of this yet if yet I know any thing First That the Son and the Saints make one perfect man and that the fulness of the Godhead dwells in both in the same measure though not in manifestation Secondly That the fulness of the Godhead shall be manifested in the flesh of the Saints as in the flesh of the Son These two things which others see as Heresie and Blasphemy seems to me as Truths both in Scriptures and by that Spirit which speaks in me If any man can convince me by proofs or power of Argument I shall submit and be silent But because I am forcibly commanded and called forth to speak in publike I shall according to the power of God in me do these two things First Prove the Doctrines by plain Scriptures Secondly Then propound my Arguments from thence My proofs for the first are from Christ and his Apostles both to me teach this one thing viz. That the fulness of the Godhead dwells in the Saints as in the Son in the same measure though not in the same manifestation he being in this last sense Anointed above his fellows and God manifest in flesh But seeing we are his Brethren we
flesh that 's their land and make it one with himself then love them as his Son as a Bridegroom rejoyceth over the Bride so shall thy God rejoyce over thee yea joy over thee with singing too as another Prophet addes resting in his love Why Because the Lord thy God is in the midst of thee God in our flesh This again is a third story of that glory the Saints are taken up with the Son not onely perfect union with the Father and sulness of love but living for ever also with the Son in God for that 's the meaning of that Verse 24. Father I will that they also whom thou hast given me may be with me where I am in the same mansion in the same place that is as I said in the fulness of the Godhead in all the fulness of God that they may behold this he sayes That this may be manifest to them and the world also for the Saints sit with the Son already in heavenly places yea are with him at the right hand of God and therefore are said to dwell in Heaven whom therefore the Dragon doth blaspheme even God and his Tabernacle and them that dwell in Heaven that is the Saints who are the Tabernacle of God in whom God dwells and so they blaspheme God in them calling them for this blasphemers But let us hear what the Apostles of Christ can say for this Paul prayes for the Ephesians That they may comprehend with all Saints what is the bredth and length and depth and height and to know the love of Christ which passeth all knowledge that they may be filled with all the fulness of God Ephes. 3. 18 19. Here 's a great word and wonderful Glory a Mystery that hath all dimensions in it such a height that no carnal man can reach unto a depth that none can dive into a length that none can compass the end thereof and such a bredth that none can comprehend with all their vast understandings yet he prayes that they with all Saints of the lowest size the least capacity may comprehend and know the love of Christ that passeth all knowledge that is the love of God in Christ as the Geneva notes well that we may be filled with all the fulness of God that is that all the fulness of the Godhead may be manifest to them and others also That he prayes for For they were already filled with all the fulness of God Again the Apostle is plainer in his proof Col. 2. 2 9 10. where he speaking of the mystery of God and of the Father and of Christ so we read but falsly as in other places of this nature as if there were first God the divine Nature then the Father then Christ whereas 't is in Greek The mystery of that God and Father there 's the first and then of Christ as also 1 Thes. 3. 11. Now God himself and the Father 't is now that God himself and Father or as the Geneva reads in both places the mystery of God even the Father that 's the first part of the mystery then the mystery of Christ is the second what 's that In him dwells all the fulness of the Godhead bodily And ye are compleat in him compleat 't is in the Greek ye are filled with what with all fulness of the Godhead as we shewed before Ephes. 3. For as it pleased the Father that all fulness should dwell in the Son so it s his pleasure the same fulness and measure should dwell in the Saints though the Son hath in all things the preeminence in manifestation yet the fulness of the Godhead shall be also manifested in the Saints which is my second to prove That the fulness of the Godhead shall be also manifest in the flesh of the Saints as in the Son This John as he did in his Gospel so in his Epistles makes plain to me at least Beloved now are we the sons of God but it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is When he shall appear that is in us when that glory shall be revealed in us Then we shall be like him that is appear with him in glory in the same glory of the Son we shall be like him For we shall see him as he is the Saints under the Gospel saw Christ in Spirit and the glory of God shining forth in his face yet onely in a glass darkly but after the apostacy no man at all could see the least glimsp of that glory or look into the Book The Mystery of Christ or look thereon but after the apostacy and falling away being full the day of Christ follows immediately and then we shall see him as he is how is that we shall see him in God even the Father and in us also and our selves in him and with him living in God as I said The Saints shall be seen in the Son this is called by Paul The manifestation of the sons of God the glorious liberty of the sons of God For if the Son that is in us make us free we shall be free indeed John 8. 36. Therefore as the first falling away and apostacy of Churches was in doctrine not in worship so the first doctrine which was darkned with the smoke of the bottomless pit with the spirit of Antichrist it was the Sun The Son was darkned and so the Father also for he that denieth the Son the same hath not the Father Now here 's the first deceit of Antichrist in denying the Father and the Son 1 John 2. 22. No Protestant or Papist denies this say they But Antichrist is a liar though in a form of words father and son is confessed yet in truth in power and spirit they deny both They deny the Father in the Son and deny the Son in the Saints denying God in Christ and the Father all in all in his flesh For God even the Father the everlasting Father was born and brought forth in that flesh God in flesh lived with men and in flesh God gave his life for men purchasing the Church with his own blood 't was God rose and God ascended in flesh yea the Son was nothing but as he was in God the Son could do nothing of himself but the Father in him did all the works and as God was in Christ and God all in all in his flesh so Christ in us all in all in our flesh Christ the man-childe is brought forth in us liveth in our flesh suffers in us and shall rise in us and we shall ascend also with him for as the two witnesses those few Saints who yet are a full witness for Christ and against Antichrist were killed in the City where our Lord was crucified Revel. 11. 8. That 's spiritually in the Mystery being crucified with Christ in their flesh so those Saints are said to
Gold of Righteousness to rule Nations and that Nation which will not serve thee shall perish and be utterly wasted Who will not serve God in the Saints But then again The Saints shall judge also with Christ not by approbation onely as Gentlemen who sit on the bench with the Judge but the Saints as the Son shall sit in the same judicial throne The Saints shall judge the world yea Angels not onely the world common Churches with all their worships but the Angels of Churches also the Saints shall judge as Christ judged none more hardly then the Priests and Elders of the people Thirdly He that overcometh shall inherit all things and I will be his God and he shall be my Son Here 's the glory of the Son that he is appointed heir of all things Heb. 1. This glory is given to the Saints also though the Saints know it not no more then a crowned Childe in the cradle knows he is a King Here 's the mystery of Christ and of a beleeving Christian also Who is he that overcometh the world but he that beleeveth that Jesus is the Son of God beleeveth in that sense I said before 'T is strange that the Saints who dare not judge any man yet are said to judge all things and to be judged of no man that they who hurt no man should be said to destroy all men that those who have nothing should be said to be heirs of all and inherit all things how could this be but that the Son is in them God in their flesh and so he is their God and they are not onely his sons but his Son This seems to be a truth in it self though not manifest to them till they overcome This overcoming is seven times repeated Revel. 2. and 3. and once more here Revel. 21. 7. There 's a mystery in that also in this overcoming what is it and what is the thing to be overcome In a word 't is the number and name of the Beast that the Saints must get victory of Revel. 15. 2. But what 's the Beast his name and number 't is the number of a man that 's more mysterious yet But sure 't is cleer That every man is brutish in his knowledge and though vain man would be wise yet man is born but a wilde Asses colt yea Man in honor understandeth not but is like a beast that perisheth So that man is the Beast who counts himself wise or to have the knowledge of a man which the wisest man even Agur the Prophet would not own when he was to speak of Ithiel and Ucal that is of Christ and God in Christ for Ithiel is the same with Immanuel God with us and Ucal is a name signifying power as Christ is the wisdom of God and power of God So then when man sees onely of the humanity in himself the wisdom of man or power of man and sees not God all in all and the Godhead in him This is the Beast this the number of his name the number of a man when we shall overcome this this manhood this self and submit to the Godhead in us when we shall see God onely manifest in our flesh and the flesh nothing profiting nothing having no power nor wisdom when thus we deny our selves follow me saith Christ follow him who is our forerunner and gone before into the holiest into the fulness of the Godhead with him then we are said to overcome and inherit all things God is our God and we are his Son then this shall be manifest for Revel. 22. 3. we shall see his face and his name shall be in our foreheads as the Fathers name with Christ Rev. 14 1. so the name of Christ also shall be read in our foreheads Men shall see the Saints as the Son That 's his new name which he will write on us and we shall be called by another name by a new name which the mouth of the Lord shall name Mens mouthes have still formed new names on the Saints as from the beginning so of late In Queen Maries dayes the Saints suffered as Protestants in Queen Elizabeths as Professors in King James's as Puritans in King Charli's as Separatists in our days as Sectaries Heretikes and Blasphemers But the Lord God will give us a new name shortly himself when ye shall leave your name as a curse to my chosen for the Lord God shall slay thee and call his servants by another name Isaiah 65. 15. So far concerning the proof of those Truths so far as I conceive them to be Now I shall come to the Arguments which are three the first from the Old Testament the second from the New the third from both The first Argument is from Isaiah 61. thus Those who are the anointed of God with Christ to preach the Gospel to the world whom the world shall own as the onely Ministers of God and honor as the Son they have all the fulness of the Godhead as the Son But the Saints are the anointed of God with Christ to preach the Gospel to the world and the world shall own them as the onely Ministers of God and honor them as the Son Therefore the Saints have all the fulness of the Godhead with the Son There are four parts in the Argument to prove in this Chapter First The Saints are the anointed of God with Christ that 's plain Isaiah 61. 1 3. The same spirit or oyl powred forth on the Son is powred forth on the Saints and that in the same fulness For secondly They are anointed with him to preach the Gospel to the world the Spirit was on him that he might preach to the world and they shall preach to the world also for they shall build the old wastes and shall raise up the former desolations they shall repair the waste cities the desolations of many generations Verse 4. What wastings hath war made not onely in the visible world but the invisible in the inward man are more wastes and for many generations men have been desolated of that glory once given them Now to repair all things in the world visible and invisible to build up the ruines made not by Rome but even by the most reformed Churches to raise up a new building a city for God to dwell in this is the work of the Son onely yet the Saints shall do it also but I beleeve the world shall be a little more wasted first Thirdly The world shall then own the Saints as the onely Ministers of God Verse 6. Ye shall be called the Priests of the Lord and men shall call you the Ministers of our God Fourthly All that see them shall acknowledge that they are the seed which the Lord hath blessed Verse 9. Now the blessed Seed is Christ Gal. 3. 16. He speaketh not of Seeds as of many but of One the Seed which is Christ All the Saints being many in flâ—sh make up but one Christ in
Spirit yea God even the Father that eternal Spirit shall be manifest in their flâ—sh as in his That not onely themselves shall see it but all men shall say that they are the seed which the Lord hath blessed This full Discourse and first Argument of Mr. Erbery is set forth not that any man should approve but prove it not to justifie himself but to be judged of all He will not mention any thing in the Dispute at present being content to suffer in silence and fit still in his own abhorrency while others walk in their honor and applause which he doth not envy them for they have their reward and he his wages That all men speak evil of him yet could he with a few words wipe of all his personal wrongs but then he should be sprinkle others with some spots and shame which he is loth to do Let the true God who judgeth righteously cleer up all mens falshoods and truth also in his due time This is all he hath now to say That as he first professed he knew nothing nor maintained any thing as Dogmatical but onely delivering his minde drawn out to speak because he should not be silent so he confesseth himself not yet carried out of the way of further inquiry and seeking the Truth that God shall teach him and not men wishing all the Saints were in that way to cease from man whose breath is in his nostrils for wherein is he to be accounted of especially now when the number of the Beast may be read in mens foreheads to be the number of a man And the Lord alone to be exalted in that day Well when wise men erre and the Princes of Zoan are become fools that is the chief leaders in spiritual Egypt are causing to erre and wander there is a way a high-way that wayfaring men though fools shall not erre therein If any man would be wise still he dares not call him fool but as for him who hath found himself a fool already and sees himself be-wildernessed as a wayfaring man seeing no way of man on earth nor beaten path to lead him let him look upward and within at once and a high-way the way is found Christ in us God in our flesh Waite here a while for that Spirit and Power from on high to appear in us walking in the Spirit of holiness love and peace and at last yea within a little we shall be led forth out of this confusion and Babylon wherein we yet are not cleerly knowing Truth nor Error Day nor Night but in the Evening there shall be Light Cant. 1. 7. Tell me O thou whom my soul loveth where thou feedest where thou makest to rest at noon FINIS Revel. 10. 1. Verse 2. Verse 3. Verse 7. Verse 4. Verse 4. Vers. 10. Vers. 11. Reve. 11. Verse 3. Verse 4. Verse 5. Verse 6. Verse 8. Vers. 11. Vers. 12. Acts 10. 43. Jere. 50. 2 4. Vers. 5. Hosea 3 4 5. 1 Sam. 23. 9. Zach. 8. 19. Hos. 3. 5. Jere. 2. 36. Hosea 2. 6 7. 1 Cor. 13 11. Acts 4. 27 30. Eph. 4. 13. Psal. 22. 22. Heb. 2. 12 13. Gal. 1. 16 and 2. 20. and 3. 1. crucified in you Gal 4 19 and 5. 27. and 6. 15. 2 Cor 13. 3. Heb. 2. 11 12 13. Rev 13. 8 Col. 1. 24. Isai. 63. 9 1 Cor. 2 2. Phil. 3. 11 12 14 2 Pet 1. 19. 1 Pet. 1. 13. Isa. 66 7. Jere. 31. 22. Rev 12. 5 compared Isai. 26. 19. and 60 1 2. Rev. 22. 16. Revel. 21. 3. Isai. 29. 14. Heb. 2. 11. 2 Pet. 1. 3 4. Zach. 14. 9. Revel. 5. 10. Exod. 33. 18. Acts 2. 33. John 14. 3. John 14. 12. Joh. 7. 38 and 17. 20 21. Act. 2. 41 and 3. 19. Col. 3. 3. Isa. 54. 5. Isai. 62. 4 5. Zeph. 3. 17. Revel. 13. 6 7. Col. 2. 9 10. 1 John 3. 2. Col. 3 4. John 14. 19 20. Rom. 8. 18 19 1 Tim. 4. 1. Revel. 9. 2. Joh. 2. 22. Isai. 9. 6. Matth. 1. 23. Acts 20. 28. 1 John 3. 16. Psal. 68. 1 17 18. John 14. 10 20. 1 John 4. 4. John 5. 30. John 8. 28. 1 John 4. 4. Zach. 12. 3 8. Rev. 1. 13 Isai. 60. 14. Mich. 7. 16 17. Zach. 8. 23. Isai. 41. 14 15. Jere. 51. 20 21. Isai. 60. 12. 1 Cor. 2. 3. Rev. 21. 7. 1 John 5. 5. Revel. 13 18. Psal. 49. 20. Prov. 30. 2 3. Revel. 3. 12. Revel. 22. 4. Isa 62. 2. Isai 65. 15. Isai. 2. 11 22. Reve. 13. 18. Isai. 19. 2 13 14. Isai. 35. 8.
God already but first seek the Lord their God and then the way to Zion that is to know God dwelling in us and our selves the habitation of God for this is Zion Another Prophet points at a time that all the Saints shall be left for many dayes without a King and without a Prince and without a Sacrifice and without an Image and without an Ephod and without a Teraphim that is without all publike Worship or Ministery true or false false they will not and true they cannot have not a King or Prince that is not meant of crowned men or Civil Magistrates but as I conceive an Ecclesiastike or Church Ruler Officer or Minister of Christ to go before them nor yet a Sacrifice or Ephod or any Church Ordinance among them no not the least means of knowledge or enquiry left for an Ephod was the least Ordinance under the Law as all Ordinances under the Gospel are legal also by an Ephod men that were not Ministers or Priests might enquire of the Lord in doubtful cases or in a distress as David did and as men do now a dayes seek by fasting and prayer but this also at last shall be taken from the Saints and they shall fit still in submission and silence waiting for the Lord himself to come and reveal himself to them then they shall return and seek the Lord their God and David their King and fear the Lord and his goodness in the latter dayes that is every Saint is yet running about changing their wayes and gadding abroad after one of these three Men Means and Self But the Saints after they are wearied out with their whoredoms shall return to their first husband to God their Maker of whom they first proceeded and came forth and shall see God in their flesh that is David their King This I have been seeking and by seeking I finde in the Scriptures these seven things taught by the Spirit First That Christ is a mystery Col. 4. 3. Secondly That the mystery is Christ in us the hope of glory Col. 1. 27. Thirdly That the riches of the glory of this mystery was kept secret since the world began hid from ages and generations and not made known to the sons of men Rom. 16. 25. Fourthly That this mystery of Christ in us the hope of glory was manifested by revelation to the Apostles and Prophets and primitive Saints by the Spirit Ephes 3. 3 4. Col. 1. 26. Fifthly That what was manifested to them of the mystery of Christ was onely made known in part then to the Saints yea to the Apostles themselves who as they knew but in part and had the knowledge onely as of children so they knew Christ but as the childe Jesus that is they were not come to the knowledge of the Son of God to a perfect man to the measure of the stature of the fulness of Christ or full age of Christ that is in the mystery to know the Son of God so in them and themselves in the Son as tall and high in stature as he and taken up in the glory of the Son and with him into God himself For that which was manifested visibly to men in the dayes of his flesh that Christ was made of a woman formed and conceived in a Virgin brought forth and born into the world living in Judea dying in Jerusalem rising and ascending into Heaven all this was the manifestation of the mystery of Christ in us the hope of glory which was a truth from the beginning of the world though not manifested to the Saints before Christ came visibly in flesh yet then even before Christ was in the flesh of the Saints he was all in all Christ the same to day yesterday and for ever formed in them brought forth in them living in them and suffering in their flesh as well as in the Saints afterwards Christ in David was the knowledge and faith of David and Davids faith and knowledge was the knowledge of the Son of God and faith of the Son of God who lived also in David as well as in Paul in whom as Christ was speaking so in David also yea as Christ was all in all Christ onely acting in them doing all their works in them so Christ suffered in them as the Lamb really slain from the foundation of the world In Abel the first beleeving Saint Christ was slain and as Paul said of himself I fill up what is behinde of the sufferings of Christ in my flesh So the Saints who were also from the beginning suffered what was before of the afflictions of Christ in their flesh Thus Christ hath been the onely man of sorrows and is still suffering till he shall rise in us This neither Peter nor Paul had attained to to know Christ risen in them Paul knew in part Christ and him crucified and desired to know also more fully the fellowship of his sufferings yet he knew not this so as those Revel. 12 11. Who overcame by the blood of the Lamb who saw their sufferings to be the sufferings onely of the Son But as for Christ risen in him the resurrection of the dead Paul knew not nor was yet perfect knowing not himself and the Son one perfect man Neither did Peter though he suffered for Christ and Christ in him see the day of Christ or Christ as the day star risen in his heart no this was not to be revealed till the last times When Christ should be so conceived and brought forth of a woman the weakest Saint that the weakest Saint should see not onely Christ in them the hope of glory Christ formed in them brought forth in them living in them dying in them but Christ rising in them and revealing himself so gloriously as if he should say I am the root and the off-spring of David the bright and morning Star I am he who was and is and is to come I was all in all in David before I was his root from whom alone sprang up all that he did said or suffered all Davids fruit and glory rose up from Christ in him and returned to the root to Christ in Davids lowest and most dead estate so Christ is the off-spring also and is also that to the Saints to day as he was to David yesterday their substance strength and song But Christ in the Saints will be as the morning Star and rise in more glory yet when the new heaven and new earth shall be and new Jerusalem shall come down out of heaven that is when God shall dwell with men on earth Sixthly This mystery of Christ in us the hope of glory of God manifest in manâ— flesh which was manifest and in part made known to the Apostles and primitive Saints before hath been hid again from ages and generations ever since the apostacy and spirit of Antichrist came into the world with power and so hath been kept secret since the Antichrstian world begun and not