to destroy but to save John 12.47 Secondly what the Gospel is There is likewise the Gospel in the letter and the Gospel in the spirit The Gospel in the letter which properly doth signifie glad tidings and this Gospel is to go forth amongst all but none are made partakers of it in the spirit but believers All are made partakers of it in the letter it is glad tidings to all and that in a double sense 1. It is glad tidings to all for all have a being by it it is that which hath made peace for all an externall peace in taking away that present curse Secondly it is that wherein internall and externall peace is held forth and propounded to all which is glad tidings none are exempted in the letter till they exempt themselves through unbelief and so judge themselves unworthy of eternall life Secondly there is the Gospell in the letter likewise as it is a Gospel of spirituall peace and reconciliation And thus every believer receives it first in the letter through the power of the spirit and this is Christ in the flesh dying upon the crosse taking away the condemnation of the Law in the letter And this is that answers the guilt of sin in the natural conscience a visible satisfaction for a literall transgression This was Gods way to take away sin and this is the first discovery God makes of himselfe to a sinner because he is pleased to conform himselfe to that way that might best suit with our understanding and so by degrees to draw us up more in the spirit unto himselfe and this is the Gospell in the letter answering the Law in the letter and the conscience troubled through the sense of sin which is the first knowledge of Christ and is indeed but a knowledge after the flesh and so is in the esteem of the Apostle but a carnall knowledge that is being compared to the spirituall knowledge therefore the Apostle saith 1. Cor. 3. I cannot write unto you as unto spirituall but as unto Carnall even as unto Babes in Christ Note I do not speak thus of the knowledge of Christ upon the Crosse and the application of it taking away the guilt of sin as a low and slight thing in it selfe For first it is Gods way to satisfie finning soules and so none ever partake of mercy but by this way Secondly it is that being wrought by the spirit of Christ brings soules under the denomination of children 1. John 2.12 Thirdly it is that by which the soule injoyes much joy and peace who so hath obtained it from the Lord hath obtained a good degree and much boldness in the spirit Yet fourthly God usually by this way brings soules up into a spirituall union with himselfe and in comparison of the soules injoying of God in Christ the Scripture calls it a carnall or fleshly knowledge and doubtlesse many may attaine the knowledge of the Gospel in the letter and may own a dying Christ upon the Crosse and yet be but a humane faith a literall Gospel and never truly known in the spirit But those who are brought to the knowledge of and believing in Christ dying upon the Cross by the saving worke of the spirit shall grow up in the more spirituall knowledge of him Secondly the Gospel in the spirit is the righteousnesse of God imparted in the spirit to the believer it is the making of the believer partaker of the same nature of the same spirit that was in Christ Jesus The Gospel in the spirit is the same as the Law in the spirit and represents the spiritual righteousness of God with which he intends to cloath his people and it is called The righteousnesse of God in Christ 2. Cor. 5. As there was a literall transgression of the Law so there is a Gospel in the letter to answer it and a Christ dying upon the Crosse As there was a spirituall righteousnesse included in the Law so likewise is there a spirituall righteousness in the Gospel that is in Christ they are both in Christ the former righteousness is the knowledge of Christ without as dying and satisfying the second is the knowledge of Christ spiritually formed is us which is here done in part and we shall in the conclusion be wholly changed and swallowed up in that spirituall righteousnesse And indeed here lies the great mysterie of the Gospel in these three particulars 1. God in Christ 1. Tim. 3.16 2. Christ spiritually in the Saints Christ in you the hope of glory Col. 1.27.3 That full spiritual change into the spirit at the last day of the Gospel in the spirit not onely that we are made one with God but likewise that we are made one in God he dwelleth in us and we dwell in him and we now serve no longer in the oldness of the letter that is with our old nature in the old letter given forth Adam and by Moses to the old end the obtaining of righteousness but in the newness of the spirit that is the renewed mind by the spirit to a new letter written in the heart to a new end to glorifie the name of our Lord Jesus to declare our conformity to him in the spirit That this is in the Gospel in the spirit which the Lord Jesus brings up his unto by degrees the Scriptures in the spiritual understanding will declare not onely for conformation 2. Cor. 5.16 with Heb. 10.19.20 In the first the Apostle saith Henceforth we know no man after the flesh yet though we have known Christ after the flesh yet henceforth we know him no more after the flesh Note first there is a knowledge of Christ after the flesh even of the Saints Although we have known Christ after the flesh yet know we him no more Why v. 17. If any man be in Christ he is a new creature Christ is formed in him after the spirit and he comes now to know a spirituall Christ within him as well as a fleshly Christ without him The 2d Scripture faith We have boldnesse to enter into the holyest by the blood of Christ by a new and a living way that he hath consecrated for us through the veil that is to say his flesh where likewise note that the blood of Christ is but the way into the holyest and the flesh of Christ is the veil through which we enter into the holiest that is into the spirituall and heavenly injoyment of God We come first to the flesh and secondly to the spirit the flesh being the way to the spirituall injoyment of him where Christ is entred already in the perfection and will in conclusion draw all his spiritual Ones after him unto the same perfection into the same glory Object If this be the Gospel in the spirit to know Christ no more after the flesh and to live in the spirit to looke upon Christ as the way in the flesh into the spirit or holiest where he is then what need of faith so much spoken of in
manner of love is this that we should be called the sons of God 2. Relation of Christ and so of the Saints as of sons so of a spiritual union with God not only a union by way of peaee but a union of spirit thus was the Father and the Son one Iohn 14.10.11 Ioh 10.30 I and the Father are one And thus are all the Saints one in the Father the Son and in and with each other in the spirit Iohn 17.21 It was a part of the prayer of Christ who was heard in all things he asked That they also may be one in us Now the union of the Father Sonne and Saints may be considered either as first a union of spirits The Lord powred down of his Spirit abundantly upon the Lord Jesus according to that Glorious prophesie Esay 11.2 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of councell and might the spirit of knowledge and the feare of the Lord. And this was fulfilled when Christ was haptized Mat. 3.16 Iohn 1.22.23 Of this spirit are the Saints made partakers Ioh. 14.16.17 I saith Christ will pray the Father and he shall give you another Comforter and he shall abide with you for ever even the spirit of truth whom the world can not receive This spirit of Christ or this spirituall anointing is that which every son and daughter of God are made partakers of Rom. 8.9 Now if any man have not the spirit of Christ he is none of his Christ dwells spiritually in all the Saints Christ is in you except ye be reprobates Therefore it concerns all who professe themselves to be Christians to examine themselves It is much to be feared that there are exceeding many carnall Christians I meane that beare the name of Christians and that in a more then a common and ordinary way And if Christ be in you Rom. 8.10 the body is dead because of sinne that is the body is a dead and sinfull body and cannot act toward God if Christ be in you you shall be sensible of it Never a soule wherein Christ dwels but is sensible of its owne deadnesse through the dwelling of Christ there Col. 3.8 Ye are dead saith the Apostle and your life is hid with God in Christ but the spirit is life because of righteousnesse that spirit of Jesus that adopteth sons to the Father in him and hath discovered and made the soule partaker of the righteousnesse of God in him lives and acts continually in the spirituall Christian Hence it is the Apostle could say by experience Gal. 2.20 I live yet not I but Christ lives in me Thus are the Saints made partakers of the same spirit of life that was in Christ Jesus 1 Cor. 6.17 He that is joyned to the Lord is one spirit of the same anointings and the anointings that ye have received shall teach you all things 1 Ioh. 2.27 2. They that are joyned to the Lord are made partakers of the same power there is a union with the Father in his power the spirit of might was powred upon Jesus Christ and he stood in the power of the Father as he came forth in the wisdome of the Father so he acted by the power of the Father and this power the first Adam never had and as Christ the head was upheld in the Fathers power he was anointed with the holy spirit and with power Acts 10.38 All power in Heaven and Earth was given to him so that he stood in the power and strength of the Almighty and this did not the first Adam if hee had then he had not fallen he is called Esa 9. the mighty God the everlasting Father the Prince of Peace so that he stands while God stands So likewise this is the condition of all the Saints spiritually made one with God in him the same power upholds them that upheld Christ they are kept by the power of God unto salvation Gods power is become the Saints power A glorious word of comfort for the Sonnes and Daughters of Sion with relation to afflictions either externall or internall they stand not in their owne strength they are not founded upon their owne bottome they are out of themselves the power of God is theirs and they may conclude with comfort that while God stands they shall stand he hath promised to be with his in affliction to uphold them to comfort them to carry them through in his bosome If the Saints were but sensible of this truth that the power of God is for them it is that would exceedingly help them against the feare of falling 2. Consider this might be a warning to the Saints to take heed of acting in their owne power but in all undertakings to see themselves acted by a power above themselves 3. As there is a union of spirits a union of power so there is a union in wisdom the wisdome of God is become the Saints wisdome and that not as in the first Adam he was made partaker of wisdome God imparted wisdome unto him so as to make him a reasonable man humane wisdom according to his humane nature so that here dwelt in him as you have heard formerly a humane perfection in this particular but the second Adam Christ was not only made partaker of the gifts of wisdome but he was the very wisdom of the Father hee was both the power and the wisdome of God he had the spirrit of wisdom powred downe upon him hee dwelt in the Fathers hosome and lived in the knowledge of the whole Councel of GOD and from hence he never did his owne will but the will of the Father and as Christ so all the Saints are made one in this wisdom Christ who is the wisdom of God is made unto us wisdome 1 Cor. 1.30 not only by way of imputation but by the operation of the same spirit who dwels as truly in every believer as in Christ and as the wisdom of the spirit increaseth so the wisdome of the flesh decreaseth that wisdome in the first Adam was a humane wisdome this a spirituall and heavenly wisdom this wisdome destroyes that wisdom that is in the things of God he destroyes the wisdome of the wise and brings to nought the understanding of the prudent that wisdome sets the creature aworking this sets the creature a believing that wisdom carryed on the creature in its owne power this spirituall wisdome sets the creature out of himselfe in the power of God that wisdom carryed on the creature to the answering of God in the Letter and yet in all comes short this wisdome carryes on the soule where it dwells not after the oldnesse of the Letter but after the newnesse of the spirit in a word that wisdome could not help to the knowledge of God in the spirit this doth 1 Cor. 1. After that in the wisdome of God the world viz. in the wisdome of the first Adam by wisdome knew not God but the wisdom
man of sinne that the mysterie of the Gospel hath been hid as it were from us and sealed up even with leaven seales a perfection of darknesse that none was found worthy to open Humane Arts and Creature-wisdome being set a worke did but so much the more darken it and cast a veil till at last the Lord Jesus begins to open it himselfe and will unseale it by degrees and cause the veil to vanish away to the great glory of his spirituall Ones but to the great terror of all humanists who were left without this spirituall knowledge of Christ See the further confirmation of this truth Isa 11.9 The earth shall be full of the knowledge of the Lord as the waters cover the Sea As ignorance hath as a veil bespread over all Nations so shall the knowledge of the Lord goe forth aboundantly through out all Nations Isa 60.17.19 20. Rev. 21.12 23. Secondly that which shall make for the Churches spirituall glory shall be the injoyment of a full freedome from the guilt of sin that which much troubles many a pretious soule and it was that the Apostle Paul was freed from Rom. 8. We have not received the spirit of bondage to feare againe but the spirit of adoption whereby we cry Abba Father And this is that the Lord hath promised to his people in the latter day Isa 33.24 And the inhabitants shall not say I am sick the people that dwell therein shall he forgive their iniquitie Sin is the cause of spiritual sicknesse This cause shall be taken away for they shall be forgiven their iniquitie i. e they shall live in the knowledge and injoyment of it and from henceforth they shall not say I am sick and the voyce of crying and weeping shall no more be heard in her for the former things are passed away there shall be no more sin nor sorrow but everlasting joy shall be upon her head and sorrow and sighing shall passe away Isa 35.10 A third thing that shall make for the Saints spirituall glory is the knowledge of and injoyment of a spiritual Oneness with God in Christ and each with other although this be a glorious spirituall truth yet it is that the Saints have lived exceeding short in the knowledge of it the knowledge and injoyment of it will be exceeding glorious to the spiritual christian What this union is and wherein it consists I referr it to what hath been said formerly in the glorious condition of persons in the 2. Adam above the first A 4th thing that will make for the Saints spirituall glory is a living above creatures and things in the spirituall injoyment of God whom to injoy is life when all things below shall be nothing when the soule shall be content to suffer the losse of all things that Christ may be all and in all the glorious Lord will be unto us a place of broad rivers and streames wherein shall goe no Gally with Oares nor shal gallant Ships pass thereby Isa 33.24 no need of rowing in creatures or things no need of gallant Ships of any thing to carry the soule up unto God of to bring God in Christ down to the soule but the glorious Lord will be all and in all and the spiritual Christian shall live in the injoyment of him verse 23 Then shall the tacklings be forsaken or losed they could not strengthen their Mast they shal not be able who desire it to saile any further or longer in Ordinances duties creatures but the great spoyle shall be devided and the lame take the spoyle the lame contemptable ones they are the people that are like to enjoy this spirituall glory A fifth thing that wil make for the Saints spirituall glory is a spiritual and internall conformity unto God they shall live up in the spirit and walke after the spirit Christ will manifest himselfe spiritually in them the light of the Moon shall be as the light of the Sun and the light of the Sun shall be seaven-fold as the light of seaven dayes the light of the Moon that is of the Church shall be as the light of the Sun that is Christ the Son of righteousnesse who is both a Son and a sheild and the light of the Sun shall be seaven-fold that is Christ shall appear in the spirit to his conforming them to himselfe in the spirit which will appeare seaven times more glorious then formerly when we knew him after the flesh Zach. 12.8 He that is weake and feeble amongst them shall shall be as David that is Christ David shall be as God even as the Angels of God before him This is the glorious conformity that all the Saints shall have unto Jesus Christ in the spirit and this glorious vnity and conformity unto the Law of righteousnesse is that will appear at the first sight of it very terrible and dreadfull to the sons of men Cant. 9. v. 10. Who is shee that looketh forth as the morning faire as the Moon clears as the Sunne terrible as an Army with Banners such will be the strangenesse of this glorious truth that it will not onely appear terrible and dreadfull to the men of this world but even Christ sets it forth himselfe with a note of admiration not as if it were strange to him but rather to discover her excellent glory and indeed the Church will be worth a looking on and her glory a seeking after of all spirituall ones 4 Particular propounded for the clearing of the truth in hand is that the Kingdom of Christ is wholly spirituall and not of this world that as formerly so in the latter dayes the glory of his Kingdome shall be in the spirit and not in the flesh it will be spirituall and not personal for clearing of it I shall first prove it from testimony of Scripture Secondly By spirituall Arguments grounded upon Scripture Thirdly Answer such Questions and Scripture grounds which seeme to hold it forth 1. By testimony from Scripture it is the word of Christ himselfe My Kingdome is not of this world that is not a fleshly and externall Kingdom over the bodies of men but a spirituall and internall one The Kingdome of Heaven is within you So likewise 1 Cor. 5 16. There is no more knowledge of Christ after the flesh they are too fleshly thoughts for a spirituall Christian Secondly it will appear by spirituall Arguments likewife 1. Argument The spirituall presence of Christ with his Saints is the most glorious presence Christ will be most gloriously present with his people in the latter dayes ergo his presence and so his Kingdome will be a spirituall presence and not a personall The Major Proposition is evident from Scripture that the spiritual presence of Christ is the most glorious presence This Christ tells his Disciples when he was personally with them John 16.7 Nevertheless it expedient that I goe away for if I goe not away the Comforter will not come unto you And therefore Christ tells his Disciples John
be acting in something though worse then nothing and so delude themselves in all their actings it causeth them to look to men and not to Christ Secondly it causeth them to blesse themselves in their unity in formes and worships never questioning their Onenesse with Christ in the spirit they are as strangers unto it Hence it is that uniformity in the Letter is so much called for amongst all sorts of People being wholly ignorant of unity in spirit I could instance in divers other particulars as Ministry Guifts Church Ordinances all have somthing like Christ in them but it is all but ths number of a man meerly humane carnall Ministry humane gifts and anointings in stead of the Spirit carnall Church invented Ordinances but I passe it at present SECTION II. What is his Reigne ANtichrists reign is likewise in the spirit and in the Letter Antichrist or the man of sinne is as high in his reigne as confident of his good estate First his reigne in the spirit in the mystery he sheweth himselfe that he is God he perswades soules that he is the Christ his wisdom and his righteousnesse his rules and his ordinances they are of God and they must stand although it hath neither Scripture nor reason I meane in the Spirit for it and thus this mystery of iniquity hath reigned a long time it began to work in the Apostles dayes Secondly the reign of Antichrist in tste Letter he also visibly sheweth himselfe that he is God must be submitted unto under penaltyes fines imprisonments bitter speaking against the Ordinances of Chrst than his Ordinances And thus he reignes with power and likewise with much confidence for she sitteth as QVEEN and saith she shall see no sorrow but her sorrowes will come in one day c. SECT III. The discovery of Antichrist THE Revelation of Antichrist may be considered either first as he openly and publickly reveales himselfe to be the Antichrist by his confidence and powerful acting as the Christ or above Christ of this the Apostle speakes 2 Thes 2.3 2. It may be considered as a mystery of iniquity and so revealed by the spirit of Christ unto his Servants and so the revelation or discovery of Antichrist unto the Saints shall be by the spirit of Christ in the preaching of the Gospel as it is a mystery of iniquity in it selfe so it must be that hidden wisdome in a mystery 1 Cor. 2. that must discover it Now where the Lord worketh for his discovery hee first discovers him to be the Antichrist he helps the soule to find him out And then secondly he discovers the evill the iniquity of him he lets the soule see that it is the greatest and the subtlest adversary that ever it had to deal withall the most dangerous because clothed under so faire and Christ-like a Garb and the hardest to be discovered such an adversary as bears soules in hand that they are going to heaven when they are in the broad and rode-way to ruine like a cunning Hoc as Poc as that jugleth away a mans Estate before he is awarc of it and all the while pretends friendship and thus it is the spirit of God in the Gospell that must discover and reveale Antihrist in the mystery that same spirit who revealed it to the Apostle Paul and the same who revealed both his rising and falling to Iohn in the Revelations those who think to attain the discovery of him by humane industry historicall readings c. are exceeding low in their apprehensions and come short of the discovery of him he may be strongly working in a man while he is discovering of him SECT IV. What shall be the ruine of Antichrist THe consumation of Antichrist shall be by the same means that discovers him the bright goings forth of Jesus Christ in the Gospel for as the Kingdom of Jesus Christ goes up in the spirit for the Kingdome of Heaven is within you c. so the Kingdome of Antichrist must go down this is the meanes fore-told and prescribed by the Apostle who fore-saw him in his rising 2 Thes 2.8 The Lord will consume him with the breath of his mouth destroy him with the brightnes of his coming the preaching of the Gospel and the bright comings forth of Jesus Christ in the spirits of his people shall both consume destroy him As it is not a humane wisdom that shall discover him so neither is it a humane power that must destroy him for all humanity in the things of God whether wisdom or power it is Antichristian Therefore not that which shall destroy Antichrist but that which will uphold him untill he be destroyed the ruine of Antichrist is farther held forth Rev. 14.6 The Angell flyeth through the midst of heaven preaching the everlasting Gospel verse 8. Another Angel followeth saying That Babylon is fallen that great City c. The preaching of the Gospel is the means you see of Antichrists ruine and the Sermon is feare God and give glory to him This Sermon is that will ruine Antichrist both in the letter and in the spirit give glory to God that is let God be all and in all let God be your enjoyment in the spirit see you live upon nothing below him give not glory to Creatures duties actings any thing either of the first Adam or Antichrist give glory to God in the Letter give not glory to man set not up man in the roome of God do not cry the voice of Man and not of God in any of the things of God and this is the Sermon that shall ruine Antichrist See likewise Rev. 1 2.9 The Divel and Satan the mysticall Antichrist was cast forth of Heaven to the earth that is he shall not be suffered any more to delude souls in a heavenly shape the Divell is now turned Christian and he makes warre with the Saints under the name of Christ both in the Spirit as well as in the Letter And hence the great warre is between Christ and Satan in Heaven that is betweene the Heaven of Christ the Heaven of Satan under the name of Christ But now Iohn saith he saw Satan cast out of Heaven that is he shall deceive soules no more in a Heavenly form neither persecute the Saints any more under the name of Christ A glorious work it is coming on a pace for the most part of souls in that part of the world called Christans are ruined in the Divels heaven believe it this is the great work Christ hath to do in these latter dayes the consumation of Antichrists that is first of all Antichrists spirituall delusions by which he hath deceived soules 2. And all Antichrists deluding forms ordinances by which the common sort of people are generally deluded the work of Christ is to powre down vials of wrath upon the head of the Man of sin both in the spirit in the letter look about you therefore all you whose spiritual life consists in
THE MARROVV OF CHRISTIANITY OR A spirituall discovery of some Principles of Truth meet to be knowne of all the Saints represented in ten SECTIONS By T. Collier Minister of the Gospell Whereunto is added an Epistle written by M. SALTMARSH Isaiah 32.20 Blessed are ye that sow besides all waters c. Isay 33.16 He shall dwell on high his place of defence shall be the munitions of Rocks bread shall be given him his waters shall be sure verse 17. and thine eyes shall see the King in his beauty c. London Printed by Charles Sumptner for Giles Calvert at the Black spread Eagle neer the West end of Pauls 1650. To the READER Christian Reader FOr to thee alone do I commend this smal Treatise who alone art able to judge of spirituall things for the spirituall man judgeth all things I have here in this Treatise presented unto publike view some principles of truth Although I suppose that some particulars herein may seem somewhat strange at the first sight yet I question not but the same spirit of Truth which is given forth from the Father through the Son to the Sts. will by degrees so gather us up into the mystery of Truth that we shall all speak the same thing from our walking in the same light and acting in the same power I have in this place only three words to mind thee of as a preparative to what thou shalt read in this ensuing Treatise First that the discovery of the first man Adam to be but a humane man a man indued with humane perfections is not a strange but a glorious truth and meet to be known for the knowledge of this one particular leads us to the knowledge of the Creatures nothingnesse the wisdome power righteousnesse c. of the Creature it is all but of the Earth and that it is the proper work of Christ the second man to ruine and destroy in thee all that is of the first Adam even those reliques that remaine that wisdom is turned into folly that strength into weaknesse that righteousnesse and holinesse into meere filthinesse and pollution so that Christ doth not where he comes in mercy restore man to his first condition as it was in Adam but destroyes those principles as we are Christians and so creates a new man in us which after God is created in righteousnesse and true holinesse Ephes 4.24 and he that is in Christ is a new Creature 2 Cor. 5.17 All old things are done away behold all things are become new and as is the earthly such are they who are earthly as is the heavenly that is Christ such are they who are heavenly 1 Cor. 15.48 Secondly that the glory of a Christians life is in the knowledge of Christ living in him so the Aposte Gal. 2.20 I am crucified with Christ Neverthelesse I live yet not I but Christ liveth in me and Christ in you the hope of glory is the great mystery of the Gospel for the Saints to know Col. 1.27 that is not to live wholly on the eying of what Christ hath done without us for us but likewise to be able to experience the life of that Christ in us being made partaker of the same spirit of the same Anointings c. Thirdly that the knowledge of Antichrist is the knowledge of a mystery I mean a mystery of Iniquity which none can know but those enlightned from above that as the mystery of the Gospel is hid so likewise is the mystery of Iniquity hid from them that perish Lastly and in a word my desire is that what truth thou findest here written thy spirit may be made one in and with the same truth that so both thou and I may have communion and fellowship with the spirit in the same truth and what information and consolation thy spirit findeth from what is truth letting any Creature-weaknesse thou findest passe let God have the glory and so thy poore friend in the unity of truth and fellowship of the 〈…〉 A Table of the principle things contained in this Treatise SECTION 1. OF Adams condition before his fall Page 1 Adams in a condition of humane perfection p. 1. 2. The Jmage of God what in Adam p. 2. 3. 5. Mans best wisdome but the remainder of the first Adam in it many too much glory p. 3. 4. What the Jmage of Adam is not p. 8. SECTION 2. The cause or ground of mans fall First the mutability of his condition p. 8. God not the cause of sin p. 10. The second causr of mars fall p. 11. Satans temptation Why Satan called a Serpent p. 12. The cause of mans fall disobedience p. 13. The tree of knowledge of good and evill why so called p. 13. SECTION 3. Mans misery by reason of his fall p. 14. 15. Mans misery considered under 3 heads p. 16. SECTION 4. What is the means God hath appointed for the recovery of man out of this condition that is Jesus Christ p. 27 The sin and fault is layd upon Christ p. 17. 18 Christ bare the sins of all all are saved and how not saved and the reason why p. 19. 20. 21 Christ not the efficient cause of love but rather an effect of love p. 22. 23. 25 How Christ delivers from wrath p. 13. 24. SECTION 5. How persons come to have benefit by this means that God hath appointed as the way of life which is by Faith p. 26. What Faith is p. 26. 27. How Faith is obtained p. 28. Faith not a condition of the Covenant p. 29. Faith a branch of the Covenant p. 3. Faith an evidence of the Covenant p. 30. The means by which Faith is wrought p. 31. The properties and effects of Faith p. 31. How Faith justifieth p. 32. 33. Faith produceth peace with God p. 33 Faith puts the soule into the possession of love it fills the soule with joy p. 34. SECTION 6. Wherein the condition of person restored by Christ and their union with God is discovered which is first a freedome from sin p. 35 Second in being one with and in Christ p. 36. Christ and the Christians relations one first Christ a Son so the Saints p. 36. Secondly relation of spirituall union p. 37. In the spirit power wisdom righteousnesse love and glory p. 38. to the 49. Saints Communion with the Father Son and each other p. 50. 51. 52 SECTION 7. Wherein is declared what the Law is what the Gospell with the difference between them both in the Letter and in the Spirit p. 55. First what the Law is in the letter p. 55. 56. 57 Secondly what the Law is in the Spirit p 56. What the Gospell in the Letter is p. 61. 62 What the Gospell in the Spirit is p. 64. The Mystery of the Gospell what p. 65 The life of Faith in the most spirituall 67. 68 The difference between the Law and the Gospell p. 70. 71. The glorious effects of the knowledge of God in Spirits p. 63. SECTION 8. The matter of
of God in creating of him but the properties of God in some measure imparted to him yet not partaker of the divine nature righteousnesse and freedome from sin was morally in him yet not partaker of that spirituall holinesse that is in God But secondly and more principally in the first Adam who was earthly was the Image of the second who was the Lord from heaven so that all the righteousnesse holinesse wisdom c. of the first Adam was but an Image of the second Adam and that morall and humane perfection in the first and those remaining principles that yet remained in his nature was at the highest and yet it is but an Image as a drawn Character in a peece of timber or stones of the second the spirituall and divine nature which dwelt in Christ bodily and is communicated spiritually unto all the spirituall posterity of the Lord Jesus who in himselfe and in his Saints is the substance of this Image which was the first Adam 3. Adam was in the Image of God in respect of a power he had power given him to stand or fall and in this power he stood til the temptation came the first temptation he fell and this power was but an Image of the power of God in which the second Adam came and of which all the Saints are made partakers they injoy the substance of Adams Image 4. Adam was in the Image of God in respect of eternity he had given him an everlasting being in that morall upright estate had he not degenerated from it as appeares Gen. 2.17 In dying thou shalt dye hence a negative must be necessarily inducted in obeying thou shalt live but this life in Adam was but a Character or Image of that spirituall eternall life soules are made partakers of in the second Adam Iohn 4.14 thus it appeares that Adam was a man in whom all humane perfections wisdom righteousnesse and purity dwelt yet secondly he was in a mutable and changable condition and so quickly fell from his station and perfection in which he was created he sought out many inventions A second thing considerable is what this Image is not 1. It is not that wisdome and understanding which the second Adam was indued with and all beleevers are made partakers of in the dayes of the Gospell Esa 11.12.1 Iohn 2.27 2. It is not that purity and righteousnesse which dwelt in the Lord Jesus the second Adam and so spiritually in all the saints 2. Cor. 5.21 3. Neither was it that power put in the second Adam who is one in God and stands while God stands for he is the Lord from heaven neither that power saints are made partakers of who are one with God in Christ and kept by the same power unto salvation 1. Pet. 1.5 preserved in Christ Iude 1. 4. Neither was his eternity such an eternity in which the saints are inverted a spirituall eternity an eternity in God the Father and in the Son a glorious unconceiveable eternity Col. 3.4 Psal 16 11. 2. As it was a condition of humane profection not of spirituall perfection so it was a condition free from payne and sorrow for he was free from sin so from sorrow his sin brought in sweat and sorrow SECT 2. The cause or ground of mans falling THe cause or ground of mans falling from his first estate may be considered under there particulers 1. The mutability of his condition 2. The temptation of Sathan 3. His disobedient acting contrary to the revealed mind of God First the mutability of his condition he was created of God though upright and perfect yet subject to a change the power being put in his own hand the first opportunity presented him he falls and indeed it could not be otherwise he could not stand of himselfe unlesse he had been God Obj. If the mutability of Adams condition was the first cause of his fall then it seemes that God himselfe was the first cause of sin if God made man at first in that condition that he might fall nay that he could not but fall then God himselfe seemes to be the first cause both of sin and misery Answ It is true that the first cause of all things is in God he was before all things he created all things and all things live and move in him ann by him and he worketh all things after the counsell of his own wil yet 2. Although he be the first cause of all created things yet not of any evil that through degeneration and Sathans temptation flowes from those beings man in his first creation was good but through his degeneration from it he became evil so that the evill was not in God but in man 3. God having made man in such a condition man of himselfe freely voluntarily and rebelliously falling God bringeth about his everlasting purpose in raysing up some in the second Adam to a spirituall and everlasting union with himselfe where they shall be for ever preserved be kept by the power of God from falling and others to wit all unbelievers left in the nature of the first Adam and there he manifesteth his Justice 2. the cause of mans falling was the temptation of Sathan or the Serpent so he is called Gen. 3.1 note first what Sathan is that tempts and overcomes man 1. he is a spirituall enemy to mankinde as appeares not only by his deluding of our first parents but the whole Scripture discovers as much he goes about like a roaring Lyon seeking whom he may devour no sooner was man created of God but he seeks presently to devour him God having given forth Christ as a remedy he presently sets upon him likewise to devoure him if he could and so in him all mankinde for ever Mat. 4. Thus you see Sathan is an adversary to mankind 2. Sathan or the devils or the fallen Angells the Angels that fell seem to be many Iud. 6. the Angells that kept not their first estate are reserved in everlasting Chaines under darknesse unto the Judgment of the great day so there are many devils or spirits as appears by the man possessed by the divell when Christ asked his name he answers my name is Legion for we are many 3. He is a lying deluding Spirit that oft-times transformes himselfe into an Angell of light hence it comes to passe that he so deludes all the Sons and Daughters of disobedience that they look upon all his workes of darknesse with delight and pleasure and oft-times it comes to passe that he so farre transformes himselfe into a son of light that he deludes soules under the name of Christ and when nothing lesse then the name of a Christian will serve he will be the Christ or rather the Antichrist to deceive soules hence it comes to passe when downe-right Papacy will not serve he will turne himselfe into a prelatical shape rather then loose his rule and credit amongst the sons of men if once Prelacy grow out of date he can change
himselfe into other shapes if ten horns be too heavy to be born he will be content to wear but two like a Lamb rather then none at all Qu. Why is Satan called a Serpent Answ Because in his first prevailing with that woman he did either make use of the Serpent Gen. 3.1 who was a Subtill creature and so comes in the Serpent unto the woman or else secondly transformes himselfe in the shape and forme of the Serpent and so represents himselfe unto the woman and so from hence received the denomination of a Serpent Rev. 12.9 In the first then learne that Satan usually makes use of the wisest and subtilest creatures to bring to passe his will in or by them if the second learn that Satan can transforme himselfe into any shape or forme to delude and deceive soules A third cause of mans fall was disobedient acting contrary to the mind of God In the day thou Eatest ihereof thou shalt dye saith the Lord Adam eateth thereof and dieth disobedience was the cause of mans fall Rom. 5.18.19 Qu. What was Adams disobedience An. Eating the forbidden fruit Gen. 2.15 Qu. What was this fruit Ans The fruit of a Tree in the Garden or Paradise of God Gen. 2 9.16 called the Tree of knowledge of good and evill good if a man did not eate of it evill if he did eat of it A Tree who so eateth the fruit thereof shall know the difference between good and evill so he indeed knew good by the want of it and evill by the sence enjoyment of it What mystery might be presented by this pleasant fruit I shall not at present dispute because it is something dark unto me whether sin which seems very pleasant unto a carnal eye or the world which much prevailes upon a carnall mind or honour or both All these temptations Satan made use of unto Christ himselfe and represented them to his eye as a deceiveable fruit if possible he might deceive him And the Tree of Life representing Christ that whosoever eateth drinketh of him might live for ever Io. 4 14. Rev. 22.2 SECTION 6. Mans misery by reason of his fall MAns misery by the sinne of Adam was death In dying thou shalt dy or thou shalt dye the death Gen. 2.17 Now under the name of Death the Scriptures comprehend divers things A spirituall death in sin so are all naturall men dead in trespasses and sinnes subject to externall miseries and deadly plagues Exod. 10 17. Externall afflictions upon the body so Paul 2 Cor. 1.5.6 the dissolution of mans externall and naturall ltfe Gen. 35.18 Psal 146.4 The perdition of body and soule for ever All which miseries come in by the sin of Adam As the second Adam was the way letting in all good to mankind so was the first Adam the way or floud-gate letting in all miseries upon foule and body Object Some will object and say But how could Adam lose a spirituall life and so come under a spirituall death seeing he never had a spirituall life in God how could he lose that which he never had Answ Although Adam had never a spirituall life in God yet he had a spirituall subsisting given him of God free from sin and so capable of defilement For the truth is it is the internall part of man that sins the forme or body of man is acted by the guiding of the internall part so that Adam now dyes in his spirit he hath neither power wisdome nor will to do that which is well-pleasing to the Lord he hath not only lost that wisdome will and power of acting in the first Adam but likewise of believing and so of applying that salvation tendered in the second Adam untill he spiritually and powerfully draw up the soule unto himselfe John 6.44 and so makes him not onely partaker of all that compleat righteousnesse wrought for him but likewise sulfils all righteousnesse in him Rom. 8.4 Or else mans misery may be considered under these three heads 1. A condition of death as you have heard In the day thou eatest thereof thou shalt dye the death that is death internall and death externall and death eternall without a meanes or a remedy preventing it 2. A condition of enmity I will put enmity between thee and the woman between thy seed and her seed all unbelievers which so live and remaine are in a state of enmity God hath not declared himselfe any other unto them and their nature is still at enmity with God 3. A condition of insufficiency to help themselves Adam was not able to help himselfe and all he could doe was to hide himselfe he could not deliver himselfe out of this condition neither are all the sons and daughters of Adam able to help one soule our of this condition if God help not Therefore this should teach soules made alive by Christ to admire mercy and to cry Grace Grace un to the whole work of God both in them and for them SECT IV. What is the meanes God hath appointed for the recovery of man out of this condition THe meanes God hath appointed to deliver Man out of this condition is Jesus Christ and therefore promiseth Christ immediatly upon the Fall Gen. 3.15 Herein is Gods love manifested that he leaves not man in his lost estate but gives forth his Son out of his bosome that he might seek and save that which was lost and so deliver us from wrath to come Rom. 5.9 1 Thes 1.10 He is Jesus the Saviour and the alone Saviour of his people from their sins Mat. 1.21 acts 4.12 that is he is the alone way through which the Father brings downe salvation to sinners and through which he drawes up soules to himselfe there is no other way of God down to the soule nor of the soule up to God but through Jesus Iohn 14.6 Quest What must Christ Iesus undertake and performe before the breach is made up and faln man recovered Answ 1. He must take the sinne and fault upon himselfe Isai 53.6 1 Pet. 2.24 He that knew no sin was made sin for us that we might be made the righteousnes of God in him 2 Cor. 5.21 Admirable mercy that when man had sinned and lost himselfe Jesus Christ who never knew sin either in act or thought must now take upon him the sinners sin and so be made as it were a lump of sin and this he did willingly of himselfe he bare out sins on his owne body on the Crosse Christ took the whole sinne of Adam and the whole world upon himselfe when Adam had sinned and all mankind in him Adam and all must have died Christ takes the sinne upon himselfe and so taking the sinne upon himselfe he withall takes the curse and so undergoes the sentence of death The curse was In the day thou Eat est theroof thou shalt dye the death Christ he dies the death that so he might free man from death and so Christ in bearing the sinne and the
as the instrumentall meanes of this spirit working as the principall meanes Rom. 10.14 Iohn 6.63 now it is true God is not limited in his way of working that is he hath not confined himselfe to a verbal preaching although it is true likewise that he ordinarily and usually worketh faith by such meanes but a Gospell-preaching is of necessity in the working of faith that is a spirituall Gospel-discovery of the love of God in Christ and such a preaching may be by the spirit of Christ in reading some word or any other way he pleaseth to work and it may truly be called a Gospell-preaching any spirituall Gospel-discovery to a soule through which it is brought up into Gospell-injoyments may truly be called a spirituall unfolding or preaching of the Gospell hence it is that the preaching of the Letter or a verball preaching is no where called a powerfull and prevailing preaching unlesse the spirit preach it is the spirit that must convince the World of sin Ioh. 16. And our Gospell came not onely in word but in power and in the holy spirit 1 Thes 1.5 It is true God usually worketh by means but it is as true that he can as well work spiritually without meanes if he please and this he hath done much of late I do not question but many who are spiritually inlightned and live in the spirituall injoyments of God have had experience of it Qu. 3. What are the properties and effects of faith An. The properties and effects of Faith are many It justifies the soule from sin Act. 13.39 by him all that believe are justified from all things from which they could not be justified by the law of Moses Qu. How may faith be said to justifie Answ 1. Not as the efficient cause of our Justification that is God onely in Christ it is God that justifies who shall condemne But 2. Faith justifies as it receives Christ and applyes him as its justification so that it is said to justifie because it satisfies and quiets the soule in Christ who is its justification Rom. 4.5 He that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnes Note two words 1. He that believeth on him that justifieth that is Christ all that believe are justified by him Acts 13.39 So it is Christ that justifieth faith only ownes that justification held forth in Christ 2. Word His faith is counted for righteousnesse that is either first God never declares a man righteous and just untill he gives him faith to enjoy his righteousnesse in Christ or else secondly his faith is counted or called his righteousnesse because he never till then enjoyed his righteousnesse And so that when I say or the Scripture saith that Faith justifieth that is faith receives and ownes the justification of God in Christ declared and so soule by it lives in the injoyment of justification and freedome from sin The 2. property or effect of faith is union and peace with God Rom. 5.1 Being justified by faith we have peace with God ch 15.13 Now the God of hope filyou with joy peace through believing This is one glorious effect that those who once were a farre off should now be made nigh by the blood of Christ and be brought into the injoyment of it by believing The third effect is it puts the soule into the possession of the love of God 1 Ioh. 4.16 We have known believed the love that God hath to us God is love and he that dwelleth in love dwelleth in God and God in him It acts the soule above it selfe and causeth it to dwel in God and so to dwell in his love and this is an exceeding glorious effects and that which in the fourth place fills the soule with joy 1 Pet. 1.8 joy unspeakable and full of glory What can a soule desire more then to dwell continually in the love of God When the soule is satisfied from its union with God and its dwelling in God that all the administrations and makings forth of God is love unto it And thus it dwels in love and from hence is filled with joy it causeth the soule alwayes to dwell at the right hand of God where is joy pleasure for ever more Fifthly in a word to conclude the effect of faith is such as that GOD by it workes up the soule to an internal and external conformity to Christ in some measure with a spirituall and eternal conformity in perfection in another world 1. Iohn 3.1 2 3. Phil. 3.19 where faith shall cease and love and unity be made perfect 1 Cor. 13.13 SECTION VI. Wherein is the condition of persons restored by Christ their union with God discovered THe Restauration of persons by Christ may be considered 1. Either external and generall or else 2. more special and spirituall First externally and generally and that hath a relation to all it is as ye have heard formerly 1. A condition of being in the world 2. A condition of possibility of a spirituall and eternall wel-being in God if God in his Sonne draw up the soule to himselfe Ioh. 6.44 But secondly and that I principally intend is the more speciall and spirituall condition of soules thus drawne up to God in Christ it is not onely a restauration to the condition of the first Adam with relation to a freedome from sin This every believer enjoyes by Christ a freedome a justification from sinne But secondly every soule drawne up out of it selfe to God is brought into the condition of the second Adam which is a condition as far above the first as the Heaven is above the Earth For the first man is above the earth earthly the second man is the Lord from Heaven and as all men have born the Image of the earthly so those who believe beare the Image of the Heavenly and as is the Heavenly such are all they that are heavenly 1 Cor. 15.47 48 49. And wherein in Christ exceeds the first Adam therein believers exceed for they are as he is even in this world 1 Iohn 4.17 Now the condition of Christ and so the Saints exceeds the condition of the first Adam not only in their being upheld by God but principally in these four particulars 1. In their spirituall relations unto God Christ and so all believers are related to the Father as Sons and that not only by creation as the first Adam or naturall generation but first Christ a Sonne by a spirituall proceeding and comming forth from the Father who was eternally one in the Father and so in him all believers are made by the same spirit the adopted sons of God being made partakers of the same divine Nature Adams Son-ship was in the flesh by creation ours in the spirit by regeneration and the spirit of adoption which is indeed a mystery to all naturall men and worthy to be looked into and knowne of all the sonnes and daughters of Syon 1. John 3.1 2 3. Behold what
with 1 Iohn 3.2 We are already the Sons of God but it doth not yet appeare what we shall be But this we know when Christ shall appeare we shall be made like unto him and this is enough for us to know And as there is an Onenesse betweene Father Son and Saints so likewise there is a spirituall union betweene the Saints this was Christs prayer who was heard in all things he prayed for that the Saints might be one as he himself was one in and with the Father the union of the Saints is not a carnall union but a spirituall they who are joyned to the Lord are one Spirit Vse 1. To encourage all the Saints to presse forward in the power of the Lord after a farther knowledge and injoyment of this spiritual union with the Lord and with the Saints Truly friends as this was not onely the resolution of the Apostle himselfe Phil. 3. but his prayer for the Ephesians 1.16 17. That the God of our Lord Jesus the Father of glory might give unto them the spirit of wisdome in the Revelation of him that their eyes being inlightned they might know what was the hope of their calling and the riches of his glorious inheritance in the Saints so is it my desire not onely to presse forward in the power of God after the knowledge of this mystery but that all the Saints might live in the knowledge of it that their hearts might be comforted together being knit together in the spirit of unity and love The effects of the knowledge of this blessed union will prove exceeding glorious 1. It is that will produce a glorious spiritual communion and fellowship with the Father Son Saints union alwaves being that which produceth communion even a civil union with the flesh when once the Lord saith concerning man and woman they are no more twaine but one flesh that produceth fellowship and communion after the flesh so likewise and much more doth a spirituall union produce a spirituall communion and fellowship a fellowship and communion with the Father and the Son in all his administrations in all the wayes and acts of his providence civill or spirituall the spirituall Christian injoyes God in all 1. John 1.3 Our fellowship is with the Father and his Son Jesus Christ Christ and the Saints from their union with each other 1. They dwell together in the spirit they are his house and he dwels in them the Temples of the holy spirit and they dwel in him they who dwell in God dwell in love 2. They eat together in the spirit Eat O friends drinke yea drink abundantly the Lord takes as it were spirituall satisfaction in his Saints and they take spirituall satisfaction in the Lord it is their life to live in the injoyment of him 3. They walke together in the spirit they have their garden and galleries and pleasant delights 4. They talke together and commune with each other in the spirit the Lord he makes forth himself in the spiritual discoveries of his love to his Saints and then they are carried forth to tell him of it to admire him in it and to praise him for it and thus there is many sweet conference and heart-discovery betwene the Lord and a spirituall Christian which makes the soule to revive within it selfe 5. Christ and the Saints lye down together in the spirit and take their fill of love each with other they sleep as it were in the bosome of each other and so they rest themselves in love And this likewise produceth fellowship amongst Saints a fellowship in spiritualls fellowship in temporalls And they continued in the Apostles doctrine and fellowship in breaking bread and prayer and breaking bread from house to house being filled with gladness and singleness of heart Act. 2. And they who believed had all things common a community as well as a unity that is so far forth as need is calls for it so in gifts so in all things 1. Cor. 3.22 All is yours Paul Apollo and Cephas And Secondly the knowledge of this spirituall glorious onenesse which the Father produced an exceeding earnest desire in the soule enjoying of it to live more and more in that glory What is the reason Professors content themselves to be so low so carnal in their minds but because they were never acquainted with nor enjoyed higher things but the Apostle who had seen and tasted of that glory forgets all behind and presseth forward if so be that he might obtain the resurrection of the dead Phil. 3. and apprehend that for which he was apprehended that love that grace that God who had apprehended him Certainly that soul who hath once tasted how good how gracious the Lord is in the spirit can never be satisfied with the knowledge of him in the letter 3. the knowledge of the spirituall union with God produceth an acting more in and after the spirit of God How doth the creature set it selfe a works and acts it selfe even in the letter of the Gospel as well as formerly in the letter of the Law for want of knowledg of the union in the spirituall power of the Lord although without Christ that is not being acted by Christ we can do nothing the Creature being unacquainted with that spirituall mysticall union with God acts himself in the things of God 4. The knowledge of this spirituall union with God produceth the killing and crucifying of that earthly part nothing kills and destroyes the flesh but the rowing up in the spirit Oh! how would the soule many times be content to undergoe any thing so it might be rid of pride and selfe and those fleshly corruptions and why it is the growing up in the spirit that destroyes the flesh the more you live in and after the spirit the lesse after the flesh 5. It is that will help us to know Christ and the Saints the more in and after the sdirit the less after the flesh and so will produce a more spirituall communion amongst al the spirituall Saints of Jesus 6. And lastly it is that will make the thoughts of a change exceeding sweet because the soule lives in expectation of a glorious freedome from sin and sorrow and a full perfection of spirituall and eternall glory therefore it can be contented to be dissolved and to be with Christ whichs best of all where it shal for ever live in the connuall admiration of and glorying in the spirituall enjoyment of God whose worke shall be everlastingly and fully to enjoy and freely to sing praises unto the Lord. SECT VII Wherein it declared what the Law is and what the Gospel is with the difference between them both in the Letter and in the Spirit THE Law in the Letter is a rule of Life answerable to those moral principles of nature left in man since his fall the substance of which Law was written in the heart of the first Adam and was contained in that Verball word In the day thou eatest thou
1 Cor. 2.14 Application To incourage the Saints in the power and spirit of Iesus to presse forward after this knowledge and injoyment of God in the spirit this was Pauls resolution who had tasted of the spirituall discoveries of God as deeply as any to presse discoveries of God as deeply as any to presse forward after perfection Phil. 3. Forgetting things that are behind not alwayes living below The effects of it will prove very glorious 1. It is that by which you shal be able with the more evidence of light truth to judg of things that differ the spirituall man judgeth all things 2. It is that will make the life of a Christian exceeding glorious carrying him through all difficulties with much spirituall joy 3. It is that will put a period to all differences and divisions amongst the Saints Divisions flow from our ignorance and dwelling so much in the letter 1 Cor. 3.3 Whereas there are among you divisions and strife are ye not carnall and walk as men Those divisions and that strife amongst the Saints about things in the letter argue that they are exceeding carnall but this knowledg of God in the Spirit will as a mighty Gulfe swallow up all those little differences and put an end to all strife both among particular Saints and in the Nations Isa 2.2 3 4. When once the mountain of the Lords house which is his Saints come to be established on the top of all Mountaines and Hills that is in the spirituall enjoyment of God above all caruall and fleshy things then shall all warres and divisions have an end and not till then 4. It is that will cause many a glorious Starre to fall from Heaven many who have acted much after the Letter will upon the discoveries of the glory of God in the Spirit fall from that light they seemed to have SECT VIII The matter of the Church what THE Church of Christ may be considered either as more generall or more particular 1. More generall and then it includes the whole body of the Saints in the spirit This of some is called the invisible Church but to speake in the Scripture-language it may be rather called the generall or universal Church the whol body of Saints in the spirit called the mystical body of Christ because of their spirituall union with and in Christ their head This Church or assembly for so the Greek Ecclesia properly signifieth we shall read of Heb. 12.22 23. Ye are come to Mount Sion unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels to the genearal Assembly or Church of the first born and written in heaven and to the spirits of just men made perfect this is the Church that shall be made one in glory the generall assembly of Saints the spirits of just men and it is that might be desired at present that Saints Communion might flow more from their union in the spirit and not altogether from the union in the letter this is the glorious Church of Christ and the knowledge of it in the spirit wil cause Saints to own each other more in the spirit 2. The Church of Christ may be considered more particular or a particular body or company of Saints in the visible profession of the Gospell walking in the injoyment of Ordinances taking particular care of each other and building up each other in the faith and of this Church we shall read freqent in the new Testament and this Church is likewise called the body of Christ 1 Cor. 12 27. and it is not to be questioned but that this practise is very commendable amongst Saints and the knowledge of God in the Spirit and of Saints in the Spirit will not breake or lessen the fellowship of particular Churches but increase it and make it to be more spirituall for questionles that which tends to the breach of communion and fellowship amongst Saints is not God for God is love and they who dwell in God dwell in love it is that will increase love and this is the more excellent way that which in conclusion wil swallow up all differences yet one thing is much to be desired that is that there might be a generall union amogst the Saints that those who are spirituall might not be divided in the spirituall Communion because of some literall differences about the use of ordinances and the like Oh that the Lord would help us to beare with each other in such things why cannot Saints in the matters of difference beare with each other according to the Apostles rule seeing he that observeth a day observeth it to the Lord and he that observeth not a day observeth it not to the Lord and both give God thankes Obj. But our difference is in matters of Ordinances for the most part which God commands and hath given them to us as priviledges Answ True yet they are such commands and priviledges as God hath given to His servants to lead them up to himselfe in the spiri and what if some injoy God gloriously in the Spirit without these and we find them spirituall and walking answerable to the spirit of Christ why should my conscience judge another mans Liberty and why should not we hold communion with such in the spirit and in the letter too in those things wherein there is a union but the truth is there is too too much erring at present upon both hands the one judging it too carnall for any Saints to walk in the use of Ordinances which is not a truth at present the other judging it inconsistent with the Gospel and the state of a Christian to live without the practice and use of ordinances a third sort there are that would submit to Ordinances but want Administrators and this is more carnall then either of the former because they expect that to bee in a creature which is only in God but here should be a bearing and forbearing where the Spirit of Christ is A fourth sort there are who put Ordinances upon those not capable of them without any word at all in the letters and this the most carnall work of all and savours much of the earth and of an Old Testament-spirit from whence usually the ground is brought and it were much to be desired that the Lord would be pleased to enlighten their eyes that they might have more spiritual apprehension of the Gospel and the end of Gospel-Ordinances yet it should be the wisdome of the those taught from above to own any thing of God where-ever they find it and although it is true there cannot be a Communion with and in thing a never of God prescribed yet the spirit of love should so temper our spirits as that we should not bite devour on eachother but that as many as are spiritual though differing in some circumstantiall things in the letter yet owne each other in the Spirit imputing those differences to the flesh and this union in the
14.26 That if they loved him they would not reason because he said he would goe away because his spiritual presence was the most glorious presence we see it by experience that the Disciples of Christ were most spirituall and had most spirituall enjoyment of God when Christ was gone from them in person and they enjoyed him in the spirit That the presence of Christ in the latter dayes will be most glorious appeares by all that have been formerly spoken and I think none of light deny it then the conclusion holds true that the presence of Christ with his people in the latter dayes wherein they shall enjoy most light and glory will be a spirituall presence 2. Argument If Jesus Christ be known of the Saints no more after the flesh but after the spirit then his regne in the latter dayes of the Gospel will not be personall but spirituall but he is no more to be known of the Saints after the flesh as you have formerly heard 1 Cor. 5.16 Therefore his presence so and his Kingdome wil not be a fleshly or personall presence and Kingdome but a spirituall 3. Argument Spirituall glory and spirituall enjoyment is that which most of all suites with the Majesty and glory of God John 4.22 23 24. Col. 3.1 1 Cor. 2.9.10.14 The glory of the Saints shall be spirituall and their enjoyment spirituall in the latter dayes spirituall knowledge Esa 11. and spirituall conformity unto Christ Zach. 12.8 and spirituall joy and rejoycing Esa 35.10 Ergo the presence and Kingdome of Christ in and with his Saints will be a spirituall Kingdome and not a personall 4. Ar.g. Christs Kingdome and presence shall be with all his people filling them with spirituall glory Esa 25.7 He shall take away the veil spread over all Nations and v. 6. And they shall say Loe this is the Lord we have waited for him Christs personall presence cannot be with all his at once therefore his presence and Kingdome will be spirituall and not personall Objections answered concering the personal reigne of Christ Obj. 1. That Christ was promised to the Jews to come as a King they to this day expect him to come as a King to deliver them from their captivity Ans 1. It is is true he was promised to come as a King Isa 9.7 and so he came King although not in outward appearance Mat. 2.2 Where is he that is borne King of the Jewes we have seen his Star in the East and are come to worship him He was the King of the Jewes when he was born he was a Child and yet a King 2. he is King of all spirituall Jewes For he is not a Jew that is one outwardly but he is a Jew that is one inwardly and Christ reignes spiritually in all his people the Kingdome of Heaven is within you 3. Christ will appeare a spirituall glorious King to the Jewes the natural seed of Abraham in the latter dayes gathering them from among the Heathen to himselfe in the spirit and so will reigne in and over them in the spirit gloriously Ezek. 37. throughout see ver 24 25. That they shall be gathered in with all the beloved of God by the spirituall working of Christ and not by his personall appearing is cleare from this ground They shall be gathered unto Christ from the beholding of Christ crucified and not from the beholding of his glorious personall appearing Therefore Christ shall come a King in the spirit to his people and not in the flesh see Zach. 12.10 They shall looke upon him whom they have pierced and mourn over him c. The eying of a pierced Christ shall be the way of bringing in Jew as well as Gentile Obj. 2. Christ suffered reproach and shame in the flesh from his enemies therefore it is likely he shall be glorified in the flesh before his adversaries Answ Christ shall without question be glorified in the presence of his adversaries and all Nations shall be gathered together before him when he shall appeare from Heaven in flaming fire to render vengeance to them that know not God and obey not his Gospel but whether Christ shall appeare personally or in any personall form will be a great question but with much spirituall power manifesting himselfe to the salvation of his people and to the confusion of all his and his Churches enemies Matt. 5.25 Obj. 3. It is said Rev. 20.4 That those that had been beheaded for the testimony of Jesus and for the Word of God that had not worshipped the Beast nor his Image nor received his mark in their fore heads and they lived and reigned with Christ a thousand yeares and the rest of the dead lived not againe Answ For clearing the mysterie of this Scripture it will be requisit first to set downe the things asserted from hence Secondly to unfold the mysterie intended which will answer the things asserted the things asserted hence are these 1. That Christ shall reigne a thousand yeares personally 2. That all the Saints departed from the beginning of the world shall be raised and come and reigne with him 3. That the wicked shall not be raised till after the thousand yeares be finished For answer unto and clearing of the truth 1. I conceive it to be a glorious truth that Christ shall come and reigne a thousand yeares a long time spiritually in his people but not personally amongst his people that Christ shall reigne thus gloriously see not onely this Scripture but Rev. 11.15 And the seventh Angell sounded and there weare great voyces in Heaven saying the Kingdomes of this world are become the Kingdomes of our Lord. and of his Christ and he shall reigne for ever Thus you see Christ shall have a Kingdome and for the time of it it is said Rev. 20. to be a 1000. yeares and in Isa 60. to be many Generations I will make thee an eternall Excellencie a joy of many Generations Obj. But it s said Rev. 11.15 That the Nations and Kingdomes of the world are become the Nations of Christ and he shall reigne for ever therefore it seemes that his Kingdome shall be personall Answ The Nations and Kingdomes of the world may be said to be the Nations and Kingdomes of Christ in a two fold respect and yet Christ not reigne personally and this the Scripture clearly holds forth 1. In respect of the abundance shall be converted unto Christ in all Nations that in comparison of what hath been formerly the Nations and Kingdomes shall become the Kingdomes of Christ Esa 66.19 20.60 ch from 5. to 12. verse 2. Christ may be said to be the King of Nations in respect of the ruling of his Saints over their enemies for in this Kingdome of Christ shall the enemies of Christ be subjected and shall serve the Saints the Nations that will not serve thee shall perish and Christ reigning in his Saints over them may be said truly to reigne over them Psal 149.7 8 9. Rev. 2.26 27. Rev. 5.10
for the witness of Jesus were raised or lived and reigned with Christ as the sense of the former then they that shall be alive at the coming of the Lord shall not prevent them which are asleep so that the spirit of God might as well deliver a truth which is in the Present tense in the Preterpluperfect tense as a truth in the Present tense which was in the Future and yet is all to exercise the mind of him that readeth and to let us know there is mystery in the Gospel Secondly very few Saints have been beheaded in the litterall sence those that have dyed for Christ have dyed other deaths and not beheaded therefore we cannot understand it in the Letter but in the spirit The fourth particular propounded was what was meant in that the rest of the dead were not raised untill the 1000. yeares were finished that is none that had been bodily dead Saints or wicked good or bad were raised till after the 1000. yeares were finished and then you shall see the resurrection of all which is called the second resurrection the first is called a resurrection and the first resurrection because it shall be a resurrection from shame and disgrace in the world And secondly it shall be a glorious resurrection in the spirit this first all the Saints have in some measure been partakers of it Thus it appeares that Christ shall have a Kingdome a glorious a spirituall One Quest But when shall this Kingdome be Ans It is already begun in the spirits of Saints The Kingdome of Heaven is within you 2. I beleeve that the time of the 1000 years which is a more glorious estate in the spirit is not yet begun but the beginning of that time shall be when the 7. seales are fully opened c. the 7. Trumpets fully sounded and the 7 vials powred forth they being but effects of each other the opening of the seales occasions the sound of the Trumpets the sound of the trumpets occasions the vials the opening of the seales the unfolding of the mysteries of the Gospell which have been hid Rev. 5.1 2. As light breaks forth the Trumpets sound the servants of Jesus preach forth the mystery of the Gospell in the power and puritie of it occasions the vials of wrath to fall upon the Antichristian estate both in the spirit and in the letter which work is now adoing Wait the Lords time and it will come on apace But first we are yet like to be given into the hands of the little horn who changes times lawes the two witnesses are yet like to be slain and to lye dead 3 dayes and a halfe and the Woman cloathed with the Sun to be driven into the wildernes for a little space a time times and halfe a time the beast with two hornes like a Lambe hath yet a little time to make use of his power perswading them that dwell in the earth to make an Image to the first beast and that none but those who own it shall buy or sell with them the Saints beheaded under the Alter to wait a little time before they be raised up to live with Christ 1000. yeares but it is not long the vision is for an appointed time in the end it will speak and not lye it will come and not tarry the first 1000. is almost past the second and third are coming on apace and all the Nations and Kingdoms in the world will come apace to be the Kingdoms of the Lord and of his Christ and he shall reigne for ever their lives shall be prolonged for a season and a time and other Scriptures are alleaged for a personall reign of Christ as the stone cut out of the Mountain without hands Dan. 2. that is the glorious power of Christ by weak meanes subduing al Antichristian enemies without his Saints all Antichristian things by his spirit within them So that in Dan. 7.10 the glorious company of Saints attending on Christ in the spirit which shall be fulfilled at the raising of the two witnesses up into Heaven in the sight of their enemies Rev. 5.10 11. This is the first glorious work of the Lord Jesus in and amongst the Saints the Lord reigneth let the Saints rejoyce the Lord reigneth let the world tremble see Zach. 14.5 The Lord our God will come and all the Saints with him that is Christ will come in the Spirit and all the Saints shall appear gloriously in him A word of application First if this be truth that the Kingdome of Christ is a spirituall Kingdome and not of this world this may inform us how farr besides the Gospel in the spirit and truth of it those men are who make the Kingdome of Christ to be meerely politicall and a state-Kingdome who turne the world by a humane power into the Church and Kingdome of Christ as they say and Christ must have a worldly carnall Kingdome no better th n the Kings of the earth enjoy or else he shall have none at all it savours exceedingly of the earth and ere long thither it must returne 2. This could incourage the Saints to pres forward after the knowledge of God in the spirit that as the Kingdom of Christ is spirituall and not of this world so may the Saints Kingdome likewise be in the spirit and so all their enioyments may be spirituall enjoyments this is that will make the soule fat and wel-liking in the Lord I l fithe soule with joy and peace which the world is not acquainted with their eyes never saw it nor their hearts conceived it neither are they like to see it unlesse the Lord make them spirituall SECT X. Of Death Resurrection Iudgement and the state of the Saints after Iudgemene eternally with God FIrst of death It is appointed for all men once to dye Dust we are to dust we must returne and therefore it behoves us to to expect it All the dayes of mine appointed time will I waite til my change come Death is certaine although the time be uncertaine it is that none are in a common aid ordinary way exempted from unlesse those Saints who are alive at the last comming of Christ they shall be changed in a moment in the twinkling of an eye 1. Cor. 15.51.52 and so shall be caught up in the spirit to meet the Lord in the ayre 1 Thes 4.17 Secondly of the Resurrection That there shall be a resurrection of the Body at the last day is evident John 5.28 29. John 11.24 with 1 Cor. 15. throughout Rev. 20.12.13 although this truth is by some denyed and by others too carnally looked upon some thinking that our bodies of flesh shall be raised in the same forme in which it dyed others that it shall be spiritual yet question whether it shall be of the same substance therefore it will be necessary to consider two particulars for the clearing of it First by what power we shall be raised Secondly with what bodies 1 By what Power
Answ 1. By the same power by which Jesus Christ was raised which was by the power spirit of God he was declared to be the son of God with power by his resurrection from the dead Rom. 1.4 Secondly by the same power and spirit the Saints are inlightned selfe which is the same power by which the body of Christ was raised so that when we say we are raised by the resurrection of Christ in the spirit that is by the same power by which Christ was raised therefore the Apostle desireth to know the power of the death resurrection of Christ Phil. 3.10 by the same power and spirit shall our bodies be raised at the last day Rom. 8.11 1 Cor. 15.13 14 15 16. this being a truth that they shall be raised by the same power it may some what direct us to the forme in which they shall be raised which is the second particular that is in a spirituall forme not in a fleshly for as the spirit of Christ raiseth us up in the spirit while we are here so shall it raise up our bodies in the spirit at the last day it is sowne a naturall body it is raised a spirituall body our vile bodies shall be changed and made like his glorieus body he tooke upon him our form that so we might be brought into his form for when he shall appear we shall be made like unto him the substance of our naturall body raised in spirit Of judgement it is appointed to all men once to dye but after this the judgement when all men shall be called to an account before him to wit the Lord Jesus there to give an account for all things done in their bodies whether good or bad Mat. 25. and so God in this way will acquit his Saints and clear them before the world although this is not their life neither that in which they appear Mat. 25.36 to 40. Fourthly of the estate of the Saints after Judgement it is first ever to be with the Lord beholding his glory l Thes 4.17 Iohn 17.24 and in his presence will be fullnesse of joy and 2. at his right hand everlastingly to be compleated in the same glory Col. 3.3 when Christ who is our life shall appear we shall appear with him in glory all flesh shall be swallowed up in spirit and our bodyes shall be changed and made like his glorious body all things that offend shall be done away and we shall be made eternally one in the Father and in the Sonne and in the Spirit one in eternity one in injoyment and one in glory this for the Saints is enough to know besides what shall be we do not know it is an height and debth a length and breadth unsearchable Oh the unsearchable riches of Christ what the Saints do injoy what they shall injoy swallowes up the spirituall Christian in the beholding of it hence let us continue searching after an higher measure of the height depth bredth and length of his love which passeth knowledge and there shal we be able to see and say that his wisdome is unsearch able and his wayes past finding on t FINIS A briefe discovery of Antichrist both in the Mystery and in the History By THOMAS COLLIER 1647. For my more cleare proceeding in the discovery of the Man of Sinne five things are considerable 1 What Antichrist or the man of Sin is 2 What his Reigne 3 What shall be his discovery 4 What his ruine 5 When his ruine shall be SECTION 1. What Antichrist or the Man of sin is ANtichrist or the Man of fin is to be considered either in the spirit or in the Letter 1. in the Spirit Antichrist signifies one seemingly for Christ yet indeed is against him and so is but a man of sin a Son of perdition and this he will appear to be both in the Mystery and in the History 1. In the mysterie or spirit and in this he hath taken hold of every man especially in these latter dayes yet t is true much time hath been spent by many to find out this man of sin who he is and for the most part ascribe it to some particular man never looking at the mystery or root of iniquity which is not in the first place a man but a wicked thing in man and this for want of a spirit of discerning we have not seen Antichrist in our selves but have cast him upon others and so misse of the thing or at least most strike at the top boughes and are ignorant of the root Now Antichrist in the mystery or spirituall and internall part It is a confederacie between Sathan and the deceitfull heart of man transforming himselfe into an Angell of light nay into the Sonne of Light and while nothing lesse then Christ and Christian wil satisfie he will be the Christ or at least the Antichrist in stead of Christ to deceive soules For this was and is the last the greatest and most deceiving stratagem that ever Satan made use of to ruin soules that where he cannot content soules but they must be Christians he can be content with that so he may be the Christ hence he is called the man of sin the Son of perdition that wicked deceiver 2 Thes 2. It is not Satan acting in a carnall and filthy form of flesh but in the most refined part of the first Adam so he keeps the creature in the first Adam still he cares not 1. There must be a reformation that it shall injoy provided it be legally in the Letter it must believe or else it cannot be satisfied and believe it doth but the ground must be built upon that first reformation qualification c. wisdom is required to walk in Gods wayes and to the knowledge of the mind of God wisdom must and may be obtained provided it be humane the wisdom of the first Adam that is enough power of acting must likewise of necessity be obtained a power shall be obtained but it must be a creature-power and a creature-acting under the name and notion of the power of God that is indeed and in truth condemned though in name owned there must now sometimes be a spirituall mind and that injoyes likewise in its own apprehension although hardly obtained and indeed the highest pitch of spirituallnesse is but carnall to the spirituall mans injoyment this is a high pitch of spirituall mindednesse where Satan dwells to have selfe thoughts of reformation thoughts to pray more to walke more exactly and to please God better never thoughts of living out of its selfe more and of living in the injoyment of God in the spirit more and spirituall joy it must haue sometimes too why that it shall have likewise but it must arise from inlargement in duties humiliations selfe-actings reformation and all from selfe and thus Satan and the deceitfull heart joynes together to the delusion of many a soule and this is Antichristian in the mysterie the man of sinne spoken of in Scripture that