SECT. I.

IT begins to appear plainly to all men, that light and darkneſs are the two great principles which have formed and given life and being to all the true and falſe Religions, Opinions and Worſhips; the two great Powers which have ruled and acted in all the turnings and overturning of Nations, States, and Intereſts; and the wombs of all the Apoſtacies and Reformation, Bondage and Liberty, Arbitrary and Regular wayes which have been ſince the beginning of the world.

It doth not ſo plainly appear,Job 38.19. but may be as truly affirmed what is ſaid in one place, that Light hath a way where or whence it is, and darkneſs a place where it dwels; that is, all Scripture, Faith, Knowledge, Gifts, Adminiſtrations and Operations, which are ſo many pieces or ſparkles of Light, do all come from an higher fulneſs, fountain and Sun of Light; and as Faith, Knowledge, and Gifts are to be accounted Light, only as they flow from the true Light, and have the true Light hid within them, ſo they are no more Light, if they fall ſhort of God; in like manner all Spirits, Doctrines, Principles, and works of darkneſs, do all come out of ſome root or firſt Principle, which is the Serpents head, the bruiſing whereof is the confuſion of all the reſt.

God in Chriſt, and Chriſt in us, the two fountains of all Goſpel-truths.Goſpel-truths are many and various, but may all be reduced under two great and ſupreme truths, as the foundation, ground, and cauſe of all the Grace and Truth that is revealed and adminiſtred by the Goſpel; they are either the Myſterie of God manifeſt in the fleſh of Chriſt, or the Myſterie of Chriſt by Spirit dwelling in Saints; the firſt of theſe is the producing cauſe of redemption, juſtification, reconciliation, and of the whole work of Grace adminiſtred by Chriſt in his fleſh; the other is the operating cauſe of Union, regeneration, ſanctification, new creature, and of all the gifts of Grace adminiſtred by Chriſt, or Spirit in Saints.

As all promiſes, truths and gifts of God in the Goſpel, do come unto us out of one of theſe fountains of Grace: ſo our Knowledge and Faith of theſe many and various truths of the Goſpel, do come from our Knowledge and Faith, in theſe two myſteries or fountains of Grace: truths are either ſupreme or ſubordinate, higher or lower; truths in the Cauſe, or truths in the Effect; as ſubordinate and lower truths have their riſe, ground, cauſe, and reaſon, in their ſupreme and higher, ſo they cannot be fully believed nor underſtood,

Goſpel-truths beſt known in Chriſt.

Chriſt beſt known in the Father.

but in their ſupreme and higher truth or Cauſe: firſt, we ſee Chriſt more darkly and imperfectly; then through him we ſee the Father, and the love of the Father to be the only cauſe and reaſon of Chriſts coming forth; then from thence we look back again, and ſee more clearly Chriſt, and his coming forth, and the work he came upon to be more and more precious and glorious; Chriſt is known but darkly at firſt, till the Divine mercies, out of which he came be ſeen in him; then both Chriſt and every work of Chriſt, his obedience and ſufferings, life and death, are ſeen and known in more lengths and breadths, to be bleſſed and full of glory; the Promiſes are all in Chriſt: Chriſt is in the Father; Chriſt is greater then the promiſes; they cannot be known, nor enjoyed but in Chriſt; the Father is greater then Chriſt, he cannot be known nor enjoyed but in the Father: in like manner, the fountain and cauſe of all ſpiritual light, life, and ſanctification in the Saints, is the Spirit dwelling in them; thoſe Saints that know not this in-being of the Spirit himſelf in them, know little of that more glorious power, thoſe more rare and ſpiritual gifts, and more Divine and raviſhing enjoyments which ſome Saints are led forth into; the actings, ſtate, calling, and fellowſhip of Saints, are not known nor diſcerned by the world, and very little diſcerned by moſt of themſelves, becauſe they know not the Spirit of Chriſt to be in them.

So that if any were ſo ſpiritually knowing, and would undertake a work ſo high and deſirable, as to make ſearch into the Cauſe and Grounds of the little Light, and much darkneſs that hath been for ſo long a time in the world, and that in the dayes of the Goſpel; I humbly judge (whatſoever other leſſer reaſons might be found) that the higheſt reaſon and cauſe of all the humane inventions,The cauſe of all the darkneſs that hath been, and yet is upon the world. and perverſe diſputings amongſt all ſorts of men; of all the carnal Doctrines and Goſpel-worſhips of Antichriſt, of all that Confuſion of Law with Goſpel, letter with Spirit, Jewiſh bondage with Chriſtian Liberty, Paganiſh morality with Goſpel-holineſs, by our own Teachers; of all the legality, Childiſhneſs, and weakneſs of gifts and grace in Saints, fearing where no fear is, unſtable where they ſhould be as mount Sion, conflicting inſtead of conquering, in mournings and complainings in ſtead of garments of praiſe, and a Spirit of joy; the greateſt reaſon of all theſe, I judge would be found to be the darkneſs that hath been upon theſe two great fountains of all Goſpel truths, (viz.) God manifeſt in the fleſh of Chriſt, and Chriſt by Spirit dwelling in Saints, which as they are the great reaſons of all other truths, ſo they are the Light and Key into all the truths and riches of grace in the Goſpel.

And for this cauſe I do here humbly offer what I have in my meaſure received from the Lord, of my underſtanding and knowledge of this myſterie, which is Chriſt himſelf in us, as the Father is in Chriſt: which as my natural reaſon, and the diſputings of fleſh and blood could not ſee nor lead me into it, but reſiſted and gain-ſaid me in it; and that Spirit that is mightier then I, did by his own drawing, and ſtrengthening hand upon me, raiſe me up above the reaſonings of my fleſh and this world, in the conceiving and declaring of it; ſo if any look into the things here preſented, in the light of his own natural reaſon, tradition of men, or pre-reſolved obſtinacy of an unreſigned mind, and judge againſt theſe things, let ſuch a one know he cannot dootherwiſe; but theſe things cannot be judged of him, nor of any natural man: and as for thoſe who are ſpiritual, if they be Fathers (not in years I mean, but in knowledge) they need not theſe things; I only commend theſe things to them, to give them occaſion to inſtruct me and others more perfectly herein; if they be children, and are dying to all the proud reaſon and wiſdom of Man, and do wait in Love and Peace for the day of the Lord, and the Life and Glory of Chriſt to break forth, and be all in them, they are they to whom I ow the Miniſtration of theſe things, that we may all ſit at one table in our Lord Jeſus, and eat all of the fat things of our Father, in our Fathers Kingdome.

SECT. II.

IN the firſt place then the Spirits dwelling in us, as it is the earneſt of our inheritance of glory,Eph. 1.14. 2 Cor. 5.5. and the firſt-fruits of that perfect heavenly ſtate that ſhall ſpring forth in us: and therefore is of the ſame nature,Rom. 8.23. and one very kind with that glory whereof it is an earneſt and firſt-fruits, ſo the unfathomableneſs, hiddenneſs, and conſequently darkneſs, which is in the perfection and conſummation of heavenly glory, as to our minds and underſtandings, is alſo found in ſome proportion upon the Spirits in-being in us, as being the beginning, inchoation, and firſt entry of after-glory into us.

Upon this ground, I hope, I may not be hardly judged, if I declare my ſelf ſtraitned and unſatisfied in the inlargedſt and fulleſt diſcovery of this Myſterie preſented by any, how excelling ſoever in the wiſdom and knowledge of the truth:

For as much as the wiſeſt man, learnedſt Aſſembly,Job 37.19.23. and 26.9.14. and 11.7, 8, 9. Eccleſ. 7, 24. 1 Cor. 13.12. and cleareſt Age that hath yet been, after they have pierced deepeſt, diſcovered higheſt into this, or any other Goſpel-myſterie, have ſtill infinite reaſon to ſay, how little, yea, nothing is that we know, to that we know not, yet to be known!

And things being wiſely laid together, the heighth and depth of all truth, the lowneſs and ſhortneſs of our knowledge of truth; the brightneſs and purity of truth, the darkneſs and dimneſs of our eyes to look upon it; theſe do ſhew the clear reaſon and ground of thoſe Scriptures,Hoſ. 6.3. Phil. 3.13, 14. Eph. 1.17, 18, 19. Heb 6 1. Joh. 16.12, 13. which I deſire to have alwayes preſent with me.

As the child knows and calls him that begat him Father, from a ſeed or inſtinct, rather then from underſtanding; ſo I would be conceived in this to ſpeak rather the ſenſe, taſts, and breathings I have received of the thing, then from any perfect form or Idea of knowledge I can pretend unto.

Now whereas the judgments of the Saints in this do agree in one, that the Spirit dwels in believers; the truth of this thing being no more, nor no other then the plain teſtimony and naked letter of Scriptures, and an experience felt and taſted in all Saints, cannot be gainſtood, nor ſo much as ſtumbled at by any; but in what ſenſe we are to conceive of it, or what manner of in-being it is, whether eſſential, formal, and immediate, as in the Man Chriſt; or only energetical, virtual, and by infuſions of powers, habits, and created gifts of grace; as the mind of Scriptures is to ſome not ſo clear herein, ſo herein the Saints do divide in judgment one from another.

Therefore I propound the thing which is differently judged of them by way of Queſtion;

What kind or manner of in-dwelling hath the Spirit in Believers?

I humbly affirm, eſſential and perſonal;In-being of the Spirit in Saints, is eſſential and perſonal. I ſhall clear in what ſenſe I ſo affirm:

Firſt, negatively; by ejecting the ſenſe wherein I affirm not; I affirm not the eſſential preſence of the Spirit to be more, as eſſential, in Saints, then in other creatures; the eternal Spirit is infinitely in Saints, infinitely in all creatures.

I deny the eſſential preſence of the Spirit to be no more eminently eſſential in Saints, then in other creatures; the Spirit is eſſential in all creatures; but more eminently eſſential in Saints.

I deny this eminency of eſſential preſence in Saints, above other men or creatures, to be only, or no more then an infuſion of created gifts, habits, and powers of grace, and his acting of them, as is the ſenſe generally declared.

Secondly, poſitively; I own and believe the eſſential preſence of the ſpirit in Saints, to be not only that eſſential preſence general to all creatures, which gives them natural gifts, life, powers, and virtues after their kind; nor only in that half and limited, but commonly declared and received ſenſe of preſence in Saints, which is only by ſupernatural and Divine gifts of ſpiritual life, powers and actings; But over and above theſe, in that full, plain, and compleat Goſpel-ſenſe, wherein the ſpirit communicates not gifts only; natural, as in all creatures; ſpiritual, as in Saints; but himſelf the Original any Fountain of all ſpiritual Life and Light; theſe may clear the ſenſe of my judgment in this truth, and prevent any miſunderſtanding or perverting of it.

The principles and grounds guiding, or rather drawing me into this more untroden path of judgment, are the Scriptures of the Goſpel which I ſhall propound, and in the light of the ſpirit open:

Firſt teſtimony to the Spirits in-being in us.1 Cor. 15.45. The firſt man Adam was made a living ſoul, the laſt Adam was made a quickning ſpirit. The extent and ſumme of this Scripture may be gathered up, and conceived in the four conceptions following.

Firſt, Man is here declared to be brought forth by God, under a two-fold ſtate; A firſt and ſecond, an earthly and heavenly, a lower and higher, a living ſoul, and a quickning ſpirit; the former ſtate corrupts, decayes, and dies: the latter lives for ever and cannot ſee death.

Secondly, the firſt, earthly and lower ſtate of Man conſiſts in a perfection and full meaſure of light,The perfection of the firſt Man, what it is. holineſs, and conformity to the whole will of God revealed under that preſent adminiſtration; no errour clouding his underſtanding, no pravity tainting his will; knowledge, righteouſneſs, and true holineſs irradiating, filling and beautifying his whole Man; yet all theſe make up but an earthly, lower ſtate of the firſt Adam made a living ſoul.

Thirdly, the ſtate of the ſecond ſpiritual Man (which is the ſtate of all in Chriſt) as being the ſecond, heavenly, and higher ſtate, muſt conſiſt in the advancement unto, and participation of ſomthing more, and more excellent then the perfection of created gifts of light, holineſs, and conformity; that being no more then the fulneſs and ſtature of the firſt Adam, in his earthly and lower ſtate.

Fourthly, that which conſtitutes, perfects, and denominates the firſt Adam, and all in him, is no more but a ſpark of light, a Divine breathing, a created inſpiration, called a living ſoul; that which perfects, conſtitutes, and denominates the ſecond Adam, and all in him, is the Fountain of light, the increated inſpiration; therefore called a quickening ſpirit:Chriſt and Saints in him; wherein excelling Adam, and all natural men in him. The ſumme of all is, herein is the ſecond Adam (which is Chriſt and all Saints in him) differing from, and excelling the firſt Man, (which is Adam and all natural men in him) that the firſt Man hath no more, but a communication of gifts; the ſecond of the quickning ſpirit himſelf; This is the firſt teſtimony to this truth, that the ſpirit himſelf dwelleth in Saints.

SECT. III.

THE ſecond teſtimony to this truth follows from Gal. The ſecond teſtimony to the ſpirits in-being in us. 2.20. I am crucified with Chriſt; nevertheleſs I live; yet not I, but Chriſt lives in me. Rom. 8.13. If ye through the ſpirit do mortifie the deeds of the body, &c.

The Truth flowing from theſe Scriptures linked together, may be preſented under the enſuing Concluſions.

1. A Saint is both a dead and a living thing; as he came forth in the ſtate and nature of old Adam, which is earthly, and after the fleſh, and ſo ſtands up, and lives, and doth all in a ſpirit, mind and principle contrary to God, as a man under no government nor command of God, nor of any but his own will and fleſhly luſts; and ſo is out of God in nature, ſelfiſhneſs, and fleſh: As thus, he is dead, being crucified with Chriſt, who in the body of his fleſh condemned the ſtate, nature, law, will and works of old Adam in all his Saints, and aboliſhed it in his death. Again, he is a living thing, as the heavenly and divine life of Chriſt is revealed in him: So that now it is no more he, man or creature, but Chriſt the ſon of God who lives, and acteth, and rules him whither and how he pleaſeth.

Sins crucified perfectly and at once to faith; imperfectly and gradually to ſenſe. 1 Cor. 15.31. 2. Sins and the works of old Adam are crucified and ſlain two ways; in the head, and in the members; in Chriſt they were perfectly ſlain once, and for ever; in the fleſh of Saints they are ſlain by a gradual mortification: He that ſaid, I am dead with Chriſt, ſaid alſo, I dye daily; they are perfectly dead, as in faith having put off the fleſh, and put on Chriſt; they have yet ſomewhat to kill, as in ſenſe having fleſh and a body of death to put off. This is clear from Col. 3.3, 5. Rom. 6.6, 12.

3. The ſame divine principle of life and righteouſneſs which did ſlay and aboliſh ſins and death in the fleſh of Chriſt, doth ſlay and aboliſh ſins and death in the fleſh of Saints; head and members, vine and branches having but one life; as they live in and by one common principle, law or ſpirit of life, ſo they have one death; and that which ſlays the one, ſlays the other.

But leſt there may be obſcurity or offence in words, I offer this explication of my ſenſe upon thoſe expreſſions of aboliſhing ſins and death in the fleſh of Chriſt, and in the fleſh of Saints.

1. Hereunto doth agree the witneſs of the Apoſtle, Rom. 8.3. Eph. 2.15.

2. The ſon of God, or Chriſt manifeſt in fleſh, muſt be conſidered to have put on a twofold ſtate.

Rom. 8.3.1. As he deſcended and came forth in the form and likeneſs of ſinful fleſh, that is, in the name, nature, comprehenſion and reckoning of ſinners; ſo he was reckoned both by the Father and himſelf, to have put upon him the ſpirit and life, mind and will, fleſh and body of ſinners; and ſo offered and reſigned up his life, will and body as the life, will and body of ſinners to the eternal will, to be delivered unto death. As we were in Chriſt under this ſtate,Saints how perfectly crucified and freed from the guilt and filth of ſin. ſo though in the life of fleſh or ſenſe we feel the body of ſin yet to live in us, as if it were not dead and crucified: yet in the life of faith, or in a myſterie, we reckon our natural man, life, fleſh, ſin, and the whole old Adam, root and branch,Rom. 6.4, 6, 11. to be indeed and perfectly dead and buried,Col. 2.11, 12. and aboliſhed for ever out of the ſight of God.

The ſecond ſtate of Chriſt was, as he aſcended and left the world in the reality and truth of a juſtified man. 1 Tim. 3.16. Heb. 7.26. Having taken up not his own ſingle perſon only, but in his perſon our nature, the nature of all Saints into a ſinleſs, juſtified and heavenly ſtate of divine life and glory in union with the Father: So while in fleſh, ſenſe or old man we are and live in this world,Saints how raiſed up into a ſpotleſs ſtate. we reckon our ſelves in faith, myſterie or new creature, to live no more in this world, but to be raiſed up together with him, and freed from ſin in the filth as well as the guilt of it;Col. 2.12.20. Rom. 6.7. Eph. 2.6. Joh. 14.20. and to be ſet in the heavenly places, in a ſpotleſs, juſtified and heavenly ſtate, in union with the Father in Chriſt Jeſus: This digreſſion holds forth my ſenſe of aboliſhing ſins in the fleſh of Chriſt and Saints.

4. The Divine Nature dwelling in Chriſt was that principle which crucified our ſins in his fleſh, which I do with ſubmiſſion conceive is thus to be underſtood; That the Divine Nature in Chriſt crucified the ſpirit, life, underſtanding,The Divine Nature crucified our ſins in Chriſt. reaſon, will and affections of the man Chriſt to it ſelf; his reaſon as a man, was not the light of his created mind and ſpirit, but the Eternal Wiſdom in him; his own will ceaſed and was not, but the Fathers will in him; he gave up his whole man, and therein our earthly man, which as in us was active, arbitrary, lordly and ſelfiſh, to be a meer paſſive thing unto the Divine Nature: ſo that the Eternal Wiſdom and Will revealed and taught all, commanded and acted all in Chri •• ; his created, humane wiſdom, will and reaſon was ſ •• owed up of the eternal wiſdom and will in him, as • rop of the great Ocean. If then (as the third Concluſion depones) the ſame principle which aboliſhed our ſins in the fleſh of Chriſt,The Divine Nature crucifies ſin in Saints. doth crucifie ſin in us: then the Divine Nature, or the ſame ſpirit of Chriſt, doth mortifie or crucifie ſin in us, by his dwelling and manifeſting himſelf in us; and is daily aboliſhing our wiſdom, reaſon, light, will and affections, by the nearer approachings and clearer revealings of the eternal wiſdom, light, will and fulneſs in us, until Chriſt and Saints be made one compleat, living, holy Temple for the everlaſting and bleſſed God to dwell in: Upon this ground I muſt thankfully and gladly own and affirm, that the ſpirit himſelf dwels in Saints, and is daily ſubduing them by dyings to themſelves, to the fleſh and world, to be a Temple for the Divine Nature in his admirable and bleſſed Being to dwell in.

SECT. IV.

The third teſtimony to the ſpirits in-being in Saints.ANother witneſs to this truth is from Gal. 4.6. And becauſe ye are ſons, God hath ſent forth the ſpirit of his Son into your hearts, crying, Abba, Father. Heb. 2.14. Foraſmuch then as Children are partakers of fleſh and blood, he alſo himſelf likewiſe took part of the ſame.

Theſe Scriptures ſpiritually weighed together, do caſt a mutual reflexion each upon other, and ſend forth this high and bleſſed truth.

Ʋnion of Chriſt and Saints is in ſubſtance.1. That the union of Chriſt and Saints, ſtands in, or is by a mutual participation each of others ſubſtance, or ſubſtantial natures, and not only each of others qualifications or habits: And that this participation is twofold.

Of Chriſts partaking of the nature and fleſh of Saints.One of Chriſts partaking of the humane nature and fleſh of Saints, marrying it, and taking it into union with his Divine Nature; and in it, as in the root, head and firſt-born from the dead, ſanctifying all Saints to be a Virgin, Spouſe and Bride for himſelf, of whom he ſaies in a figure, Thou ſhalt be called Hephzibah,Iſal. 62.4. Pſal. 132.14. for the Lord delighteth in thee; and here will I •• ell, for I have deſired it. And thus Chriſt and Saints are become one fleſh, and one body, Epheſ. 5.30, 31, 32.

The other is of Saints partaking of the Divine Nature and Spirit of Chriſt,Of Saints partaking of the nature and ſpirit of Chriſt. Iſai. 54.5. through faith taking it into union with their own nature, and in it receiving God their Maker, the Lord of Hoaſts, to be their Husband and everlaſting Bridegroom, to dwell in them: Therefore it is ſaid, He that is joyned unto the Lord, is one ſpirit, 1 Cor. 6.17.

2. That the ground and reaſon of both theſe participations of Chriſt with Saints, and Saints with Chriſt, is one and the ſame in him and in them, viz. in Chriſt, who partook of the fleſh of Children, becauſe one of the Children; in Saints who partake of the ſpirit of the Son, becauſe they are ſons: Which relation of Chriſt to Saints,☜ as it was truly and really perfected in that kindly and natural product of his cloathing himſelf upon with our fleſh the ſeed of Abraham, without which he had neither really been in himſelf, nor could have been truly manifeſt, nor declared to be our Brother, or one of the Children: ſo the relation of Saints to Chriſt being the ſame, and ſo of equal force and vertue, and ſo hath like effect and operation, is therefore truly and really perfected in that congenial and natural product of their cloathing themſelves upon with his ſpirit, the ſeed of God; without which Saints neither really are in themſelves, nor can be truly manifeſt or declared to be the Brethren, or the Sons of God. I do therefore humbly affirm the Divine Subſiſtence of the ſpirit to dwell himſelf in Saints; and not only by infuſed qualifications or habits; and this partaking of the Divine Nature, to be that which only makes Saints truly to be, and principally denominates and declares them to be the Sons of God.

SECT. V.

The fourth teſtimony to the ſpirit in Saints.THE fourth witneſs to this truth is from 1 Cor. 3.16. Know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you? Eph. 2.21. In whom all the building, &c. groweth unto an holy Temple in the Lord.

1. All the Temples expreſſed and found in Scripture, are either Idol-Temples,1 Chr. 10.10. 2 Chr. 36.7. Ier. 50.2. Acts 19.26, 27. Ioh. 2.19, 21. Ezek. 41.1. which are three; the Temple of Dagon, the god of the Philiſtines; the Temple of Bel and Merodach, at Babylon; the Temple of the goddeſs Diana, at Epheſus in Aſia: Or Temples for the true God; which are theſe; the Temple at Jeruſalem made with hands; the Temple of Chriſts body; the Temple of Saints, 1 Cor. 3.16. the Temple opened in Heaven, Rev. 11.19. the Temple revealed to Ezekiel in viſions,Rev. 21.10. being the ſame with the Temple opened in Heaven; and is the new Jeruſalem deſcending out of Heaven from God.

The Temple at Jeruſalem fulfilled in Chriſt and Saints.2. The Temples of the true God carry this account in them; the Temple at Jeruſalem was the type, held forth God dwelling in fleſh, as the inviſible myſterie of the Goſpel in a dead ſhadow, or external figure, as the viſible rudiment; the ſhadow or rudiment was to ceaſe, and the myſterie to be truly fulfilled in him that was to come. The Temple of Chriſts body, and Temple of Saints, or fleſh of Chriſt and Saints, was the anti-type. The myſterie of God dwelling in fleſh, typed and prefigured in the firſt Temple, is truly fulfilled and brought forth in theſe ſecond and third Temples:The Temple of Chriſt and Saints perfected in the laſt Temple opened in Heaven. But ſo, as in the fleſh of Chriſt it is already manifeſt, revealed and conſummate; but in the fleſh of Saints it is as yet covered, obſcure and inchoate. The Temple ſeen in viſion by Ezekiel, and the Temple opened in Heaven, or the new Jeruſalem, which are the laſt Temples, and both one, are the perfection and full growing up of the ſecond and third Temples into one living holy Temple for the Lord; or the myſterie of God manifeſt in the fleſh, now in Saints, yet covered and inchoate, ſhall be in that laſt Temple revealed and conſummate: ſo that the firſt Temple had or held forth the Myſterie in ſhadow or letter; the ſecond and third had it in ſpirit and truth, yet dark and covered as in Saints; the laſt Temple takes off the darkneſs and covering from off the third, and holds it forth revealed and conſummate; the firſt had the Myſterie but in ſhadow, and ſo darkeſt; the ſecond and third had it in truth, and more clear; the laſt ſhall have it in perfection, and ſo in the brightneſs of the perfect day.

Thirdly, the Idol-temples and true Temples do agree in this; thoſe had in them their god, their oracle, and their graven image, to whom all the Nations flowed together, as to a god, Jer. 51.44. The true Temples have their Oracle, their Glory, the true Divine nature and ſpirit dwelling in them, without which they are not Temples, and ſo are common and unholy; the indwelling of the holy Spirit being that onely, which makes them Temples, and ſanctifies them to be an habitation for God: even as the body of Chriſt could not be called a Temple, but from the fulneſs of the Godhead dwelling in it; ſo the Saints are not, nor cannot be called Temples, but from the fulneſs of God filling them, and dwelling in them;Eph. 3.19. all which doth hold forth a clear account of this truth, as worthy of all acceptation, that the ſpirit or Divine nature it ſelf dwells in Saints.

SECT. VI.

A Further witneſs to this truth, is from 1 Cor. 6.17. But he that is joyned unto the Lord is one ſpirit. Epheſ. 4.4.The fifth teſtimony to the ſpirit in Saints. There is one body and one ſpirit.

Firſt, members of the natural body being many, are but one body, becauſe united together, and living in one common principle or ſpirit of life dwelling in them; ſo Chriſt and Saints, being many members, are but one myſtical body, becauſe united together, and living in one eternal ſpirit dwelling in them;Chriſt is to the ſoul, what the ſoul is to the body. the one being as real an union in ſpirit and Myſterie, as the other is in nature and reaſon; yea and much more real, for what the natural ſpirit is to the body natural: that and far more is the Spirit of Chriſt to Saints, 1 Cor. 12.12, 13.

Ʋnion of Chriſt and Saints by created inſpirations, only brings forth two concluſions which deſtroy the reality of that union.

Firſt concluſion

Secondly, he that brings down this union of Chriſt and Saints in one body by one ſpirit, to be no more then an union of the created inſpirations and habits of one ſpirit, he muſt unavoidably affirm the concluſions following, both which do debaſe, weaken, and quite diſanul the reality of the union between Chriſt and Saints, or Saints and Saints.

Firſt, that the higheſt principle of life in Saints, as one body, is ſome created gift, or habit of grace, or ſomething below the ſpirit; for as in the natural body, ſo it is in the body ſpiritual, the higheſt principle of life is that only which unites many members into one body, and denominates them one body; ſo that if it be not the Spirit himſelf, but ſome infuſed habit, which unites Chriſt and Saints into one body, then that infuſed habit is the higheſt principle of life in Saints, as one body of Chriſt; which aſſertion, beſides the irrationality of it, in making an habit or quality a principle of life, may be judged the higheſt wrong and diſhonour that can be to the body of Chriſt; that the Body of bodies, the body of the Son of God, the Temple and City of Jehovah, the eternal Spouſe of Chriſt, the Lambs wife, the joy and praiſe of all the earth, that body which ſhall be comprehenſive of ſuch ſtupendious maſſes and eternal weight of glory, ſhould have no higher, larger, no more ſubſtantial principle of life, then a bundle of created habits; how doth this ſtrip the glorious body of Chriſt Myſtical of its glory and perfection, and brings it into a condition below the very natural body of a man, whoſe higheſt perfection of natural life conſiſts in ſomething more ſubſtantial and noble, then any ſuch thing as a meer habit or quality?

Second concluſion.Secondly, if the union of Saints with Chriſt in one body, be only by infuſed habits, then the Myſticalneſs and reality of the union comes to no more then a moral union; the union of man with God, no more then the union of man with man, or two lovers or friends; that is, of one heart, mind, or thought, in a moral conjunction; and ſo the riches of the glory of that Myſterie, which was hid from Ages and Generations under the whole Law, and not made manifeſt until the dayes of the New Teſtament, which is, Chriſt is in us, are no more but that which hath been common,Col. 1.26, 27. and known amongſt all men in Ages and Generations, Ʋnion of Chriſt in Saints, was a Myſterie hid until the dayes of the Goſpel. that is a moral union; wherefore this union of Chriſt and Saints, being a Myſterie ſo ful of glory, and hid from the Prophets and Fathers under the Law, muſt be ſomething unſeen, unknown to the world before; ſomething more hi • h, Divine, and perfect then moral union, that having been well known unto the Saints before; and therefore it is Chriſt himſelf in Saints, that is, not onely an heart, will, or mind, like to Chriſt in Saints, but Chriſt himſelf, his Divine nature and ſpirit in Saints; a Myſterie ſo deep and glorious, that the Diſciples of Chriſt underſtood it not all the while he was with them in the days of his fleſh until ſome time after he was gone unto his Father, and in that day they ſhould know that he was in the Father, and they in him, and he in them, Joh, 14.20. All which do give their witneſs to this glorious Myſterie of truth, that the ſpirit himſelf dwells in Saints.

SECT. VII.

ANother convincing witneſs to the ſpirits in-being in Saints, is from Joh. 14.16, 17. I will pray the Father, The ſixth teſtimony to the ſpirit in Saints. and he ſhall give you another Comforter, which ſhall be in you. Joh. 16.7. It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you, &c.God in Chriſt the great promiſe under the Law.

Firſt, two great promiſes have been made and revealed to the world; one by the Father under the Law, of ſending the Meſſias, or Emanuel, or God manifeſt in the fleſh of Chriſt, whoſe coming forth in the fleſh, ſhould put an end and conſummation to that adminiſtration of him under the Law; the other by Chriſt, of ſending his ſpirit into the fleſh of Saints,God in Saints the great promiſe under the Goſpel. whoſe firſt coming forth ſhould put an end to Chriſts dwelling among us in the fleſh, which accordingly came to paſs; and his ſecond approach, or coming forth, ſhould finiſh the Myſterie of God, or the witneſs of Chriſt, under the Letter and external adminiſtration of the Goſpel, which yet is not come to paſs, but is that we wait for, until it be revealed in us.

Both theſe promiſes paſs through the ſame ſtates, conditions and changes.Secondly, both theſe promiſes may be obſerved in their ſeveral ſucceeding reaſons, and proper day of their comings forth, to have trodden the ſame path of Occurrences, and to have paſſed through the ſame ſtates, conditions, and changes, each after other; They are as follows.

The firſt promiſe, or God in fleſh, and his threefold ſtate.The firſt Promiſe, or God coming forth in fleſh, had his appearance, diſappearance, and reappearance; or had his time of witneſſing, his time of being cut off from witneſſing, his time of finiſhing or ſealing his witneſs by his riſing again, and aſcending up into glory; in the firſt ſtate or time God was in Chriſt, yet veiled and hid in his weak fleſh, obſcure eſtate, and uncomely form, from the wiſe and prudent Princes, Scribes, and Diſputers of this world, but known and manifeſt to a few Babes, and deſpiſed ones; which ſtate prepared him for his ſecond ſtate or time, wherein he was cut off, and for a little while removed from the living; as if God had left him, or were not in him; which captivity upon his fleſh was light and joy to his enemies, but darkneſs of ſorrow and fear to his Diſciples, inſomuch that they doubted whether the witneſs which he bore, while he was alive, that God was in him, whether it was ſo or no, Luke 24.11.21. out of this ſtate he haſtned into his third ſtate or time, wherein he opened the viſion, revealed the Myſterie, and gave a ſignal demonſtration of the truth of all he had ſpoken or done, and confirmed by ſpirit what he had affirmed by word; he made it clear, that God came down in fleſh, by his going up to God in fleſh; that all Power and Dominion both in heaven and earth was his, by going to his Father, ſitting down with him in his throne, and being ſeen no more.

The ſecond Promiſe, or the ſpirits coming forth, and dwelling in the fleſh of Saints, treads in the very ſame footſteps with the other;The ſecond promiſe, or Chriſt in Saints, and his threefold ſtate. and in like manner, hath his time of witneſſing in Saints, his time of being ſlain, or cut off from witneſſing in Saints; his time of riſing again in Saints, and finiſhing his witneſs, by bringing forth in them the glory and beauty of the new Jeruſalem, which ſhall put an end to the external Ordinances and Adminiſtrations of the Goſpel;Revel. 21.22. in the firſt ſtate or time the ſpirit was in Saints, yet veiled and covered under the low eſtate of earthen veſſels, unlettered and ſimple fiſhermen, from the High, Noble, and Prudent ones of this world; but known and manifeſt to a few Churches and Saints of deſpiſed Gentiles:Joh. 14.20. This firſt time or ſtate expired upon the falling away from the faith, and revealing of the Man of ſin, 2 Theſ. 2.3. Out of whoſe Throne and Kingdom of the bottomleſs pit, came forth that ſmoke of powers, ſigns, and lying wonders, as darkned the Day and Light of the Myſterie of Chriſt in Saints, corrupted the pure Doctrine, carried faith, Chriſt, and the ſpirit into captivity, in ſpiritual Babylon;2 Theſſ. 2.10. and there exalted it ſelf as the Queen of Nations, holding forth her golden cup of fornications to all the Princes and Kings of the earth, whereby they were enticed to give their power unto her, and do uſe their ſcepters and authorities, to ſuppreſs, perſecute, and ſlay Chriſt, or the eternal ſpirit in Saints: this time or ſtate now is, and is not yet expired: and as the Captivity which was upon the fleſh of Chriſt in the grave, cauſed in his Diſciples darkneſs, and mourning, and fear, that God was not in him; ſo the Captivity that now is upon the ſpirit of Chriſt in Saints, cauſeth all this darkneſs, and fear in Believers, that the ſpirit himſelf is not in them.

The third ſtate or time of the ſpirit in Saints ſhall open the viſion, reveal the Myſterie, conſume that wicked, the Queen of Nations, demonſtrate to Saints, and to all the world, that the ſpirit or Divine nature dwells in Saints, by revealing the Divine glory of Chriſt in them, Revel. 21.11.23. Iſa. 60.1, 2. when he himſelf ſhall be admired in us, 2 Theſſ. 1.10. of all the world, Rev. 21.24. Iſa. 60.9. Inſomuch, that the Nations ſhall bow to the name and glory of God himſelf in Saints, Iſa. 60.14. And if any will not ſerve the Lord in them, and them in the Lord, they ſhall periſh, Iſa. 60.12. This time or day of the ſpirit is yet to come, and is called the brightneſs of his coming or day of Chriſt,2 Theſſ. 2.2.8. which day of Chriſt I would not have underſtood to be of the time of the end, when he ſhall have delivered up the Kingdome to God the Father,1 Cor. 15.24.28. The day of Chriſt to come, is not the laſt end of all. Dan. 7.14. Revel. 1.7. and the Son himſelf be ſubject to the Father, and God all in all; but of the time when the Son of man ſhall be brought to the ancient of dayes, and come forth in the clouds of heaven, and ſhall receive Dominion, and Glory, and a Kingdom that all People, Nations, and Languages ſhall ſerve him; which will be when he comes forth out of the womb of the inviſible light and love of God, and ſhall receiv as it were a viſible inauguration and anointing upon his head, and ſhall come forth into the Kings galleries of the clouds of heaven, and the high places over all the earth;Zach. 14.9. and all the Saints ſhall come forth with him, Zach. 14.9. 1 Cor. 15.23. and ſhall with him receive from the ancient of dayes, judgment, and authority; and the Kingdom, and Dominion, and greatneſs of the Kingdom under the whole heaven,Dan. 7.7, 8, 23, 24, 25, 26. Revel. 13.1, 5, 6, 7. Revel. 17.12, 13, 17. ſhall be given unto the Saints, Dan. 7.22.27. And this is the Kingdom that ſhall conſume and deſtroy the fourth great kingdom, or Monarchy of the fourth beaſt, which is Myſterie, Babylon; and ſhall redeem the Saints out of ſpiritual captivity, and drive away, and ſcatter all ignorant diſputes, ſtrife, erring ſpirits, different judgings, and bitterneſſes of men, which are the ſmoak in the Temple, that the Lord cannot be ſeen, and a thick cloud to this day upon all, or moſt Saints, that they cannot read nor underſtand the Myſterie of God written in their own hearts, which is Chriſt, the ſpirit, the Divine nature dwelling in them.

Thirdly, Chriſts promiſe to his Diſciples of ſending the Comforter, the ſpirit to dwell in them; as it had an higher and further end and ſenſe, then that the ſpirit ſhould be ſent only to fil up the place, and ſupply the abſence of Chriſt gone away to the Father;The ſending of the Spirit upon Chriſts withdrawing, an higher enjoyment then his preſence with them in fleſh, therefore more then in gifts and graces. ſo it calls for a deeper, and further interpretation.

The coming forth of the ſpirit into Saints, and dwelling in them, is promiſed as a more high, rich, and perfect enjoyment, then the preſence of Chriſt with them, in that preſent ſtate of fleſh unglorified, which appears in that he ſaid, he muſt withdraw in fleſh, to make way for his coming in ſpirit; wherein he did not only intend to put away their ſorrows for his departure from them, but to fill them with joy and deſires for his going away; becauſe I have ſaid theſe things, doth ſorrow fill your heart? I tell you, though I my ſelf ſhould deſire to continue with you, I ſhould herein do you wrong; for it is expedient and better for you, not for me only, but for you, that I go away, then abide with you; becauſe if I go, the Comforter will come; but if I go not away, he will not come; and ſo my ſtay will ſerve to nothing but to keep off and ſhut the dore againſt a more perfect and divine enjoyment; as much as an enjoyment of me in ſpirit is more perfect and excellent then an enjoyment of me in fleſh, Ioh. 16.6, 7.

The ſending therefore of this ſpirit, was ſomewhat an higher thing then only in gifts and graces; and it is yet more manifeſt, when Chriſt ſaid,Joh. 16.22. I have many things to ſay unto you, but ye cannot bear them now: Chriſt in Saints, a truth that could not be born in the day of Chriſts preſence in fleſh What ſome of thoſe things were which could not be born, he toucheth upon, Joh. 14.26. which words in a full ſenſe are as if he had ſaid, While I am with you in this ſtate of fleſh, if I ſhould tell you, that as I am now, I am in my Father, and you in me, and I in you, you would not believe me, nor bear ſuch things; howbeit when the ſpirit is come unto you, he will reveal the truth unto you; and then in that day ye ſhall both know and believe it, that I am in you, and you in me; though now this knowledge of me being a knowing of me after the ſpirit, is too high for you, who yet know me only after the fleſh, and ſo cannot conceive, while you ſee and know me only in and after the fleſh, how I ſhould be in you, or you in me, or I in my Father: Therefore the time being at hand appointed of my Father, that this carnal and low eſtate you are in ſhall paſs away, and a more high and ſpiritual come forth; for this cauſe I muſt withdraw in fleſh, that you may know and enjoy me in more glory and ſpirit;Chriſts preſence in fleſh gives place to his preſence in ſpirit. God glorifies himſelf in man, to glorifie man in himſelf. for now you gaze upon my external form, and love, and know, and converſe with me as a man without you: but then you ſhall know and converſe with me as a ſpirit in you: And now you ſee me alone, as away from my Father; and you look upon your ſelves, and I, and the Father, as ſeparate and divided Beings; but then you ſhall know that my Father, and I, and you are one, and perfect in one; and that I am not alone, but I and my Father in me; and that you are not by your ſelves, but I and the Father in you: Which though all this bleſſedneſs and union be already ſo in you and in me, yet you neither know it to be ſo, nor is it manifeſt that it is ſo; nor are you able to bear my words, ſhould I tell you more of it: therefore I muſt withdraw, that he may come into you, who will let you ſee all this to be ſo, and more then I ſhall now tell you of, or you will believe.

And now what is the ſum of all? Are all theſe things the withdrawing of Chriſt in fleſh, to make way for his appearance in ſpirit; his taking them off from deſires to enjoy him in fleſh, and drawing them up to deſire his coming in ſpirit; his laying forth the unprofitableneſs and lowneſs of the one, and the expediency and glory of the other; his ſhewing their enjoyment of him in fleſh to be carnal, their knowledge and light carnal,Joh. 16.22. and many things, that is, the whole volume of the heavenly myſteries of the Father in Chriſt, of Chriſt in Saints, and Saints in Chriſt, was too high for them; And on the contrary, the enjoyment of him in ſpirit ſo high and clear, that they ſhould know all myſteries, and all truth, which in the time of his preſence in fleſh they could not bear; I ſay again, are all theſe things no more? do they come to no more then the ſending and dwelling of the ſpirit only in gifts and graces? Or rather do they not all make up this truth, and preſent it to us with open face, that Chriſt ſends the Comforter, the Spirit himſelf, to dwell in Saints in his own Divine Nature?

SECT. VIII.

The ſeventh teſtimony to the ſpirit in Saints.A Further teſtimony to this truth, is from Rom. 8.17, 18, 19. And if Children, then heirs; heirs of God, and joynt-heirs with Chriſt.

1. That which the Father hath of old ordained and prepared for them whom he loves, is to glorifie man in himſelf, that is, to raiſe him up into a ſtate of the higheſt happineſs and perfection that the Creature can be capable of, or that can be communicated from God to the Creature: which is for a man to poſſeſs the glory of God within him, ſo as the Eternal Fulneſs of the Divine Nature and Love doth manifeſt it ſelf, and flow into him in ſuch a divine manner of full glory and perfect brightneſs,All objects and appearances dye out of us, as God appears in us. that all objects and appearances of other things, knowledge, thoughts and imaginations, are all done away, and ſwallowed up by the appearance of him who is all, even as the light of a dying ſpark is ſwallowed up of the burning flame, and the Lord alone is the only thing ſeen, felt and embraced by them; any ſight or viſion, taſte or poſſeſſing below God himſelf, cannot ſtand with the glory laid up for us; becauſe there the light of Eternity, or of the eternal Godhead, will open it ſelf in us, through us, and over us, as the eyelids of the morning; and then he ſhall no longer be hid, for we ſhall ſee him as he is: It were not glory nor happineſs, if there were any covering to obſcure or hide God from us, that we could not ſee him ſurpaſſing, and gloriouſly reigning over all. And this ſeeing of God as he is,Seeing God as he is, how to be underſtood. which is the glory laid up for us, muſt not be conceived nor underſtood after an humane manner, or after the vain Philoſophy of this world, to be a contemplation of God, as of ſome glorious appearance or ſhew of him without us: but it is the Divine Nature it ſelf dwelling in us, and filling our ſeeings, taſtings and knowings with nothing below, beſides or leſs then himſelf; he will ſet his own glory in us, and love it in us, and us in it, and will always behold himſelf in us; not his image only, as ſomething diſtinct, but himſelf; and ſo as he will be our joy, we ſhall be his joy; he will be our Husband, we ſhall be his beloved Spouſe; he will give us nothing but himſelf, and we ſhall taſte of nothing but himſelf; his love unto us is like a fire, it will burn up whatſoever hath ever ſeparated between himſelf and us; we ſhall be ſo in one another, that he will be in us as a burning fire, and we ſhall be in him as a fire of love; his delights to Eternity will be ſpent upon us, and the great deep ſhall be opened unto us; and we ſhall be a Temple for God, and he will be a Temple for us: Such things as theſe are ſome of that glory which is laid up for them that love him; which is now in this preſent ſtate held forth to our weakneſs under earthly ſimilitudes of Kingdom, Inheritance, Crown of Glory, purchaſed Poſſeſſion; and in like manner we are called Kings and Heirs of the Kingdom prepared of the Father.

2. The way wherethrough God would bring up man into this ſtate, as to glorifie man in himſelf, was by firſt glorifying himſelf in man, Ioh. 13.32. that God might glorifie man in Heaven, in his own life and ſpirit, and in the things above, he would firſt glorifie himſelf in Earth, in the fleſh and death of man, and in the things below. God would firſt come down, be ſeen and known, and be all in man in this ſtate of things below, which is earthly, weak and dying, before man ſhould come up, be ſeen and known to have all in the ſtate of things above, which is Heavenly, Divine and Everlaſting: God would firſt appear, and tread upon, and reign in our Land, which is nothing but briars and thorns, before we muſt tread upon and reign in his Land which flows with milk and honey; the crucifyings, waſtings, weakneſſes and nothingneſs of man were as a cloathing wherewith God covered himſelf in Chriſt, wherein God was Prieſt and King, that he might cloath us upon with his eternal perfections, and tranſcendent excellencies, and in them make us Prieſts and Kings. Man muſt firſt become a covering of weakneſs upon God for a ſhort time, that God might become a covering of glory upon man for ever; the Eternal ſpirit came forth cloathed upon with the likeneſs of ſinful fleſh, an uncomely deſpiſed form, with death and the grave, which were our old Egyptian vile habit; that they being found upon him, he might rent them all to pieces as a veil; which was ſignified by his Grave-cloaths left behind him in the grave;Luk. 24.12. and cloath us upon with the garments of Sion, the righteouſneſs of Saints, his own Glory: All this God brought to paſs firſt in the man Chriſt, who was moved and led to and fro, as the Divine Nature acted and guided him;Love in God from Eternity, but cleared up to the world by Chriſt. who was made as a weaned Child, that in all things he ſuffered the will of God in his fleſh: Which Will I humbly conceive to be this; God had loved mankind with an everlaſting love; but through ſin, bondage, a condemning Law; and death breaking into the world through one man: this ſhut up and concealed theſe everlaſting affections from us, inſomuch that we hid our ſelves from God, as from one who burned with anger againſt us; therefore that the loving Father might clear up his love unto us, to be ſuch a love as could not be changed, he comes forth, and viſits, and ſpeaks with us in the Man Chriſt, and in him ſlayes the Leviathan, breaks the ſerpents head,How it was done. aboliſheth ſin, death, this world, and all fleſh; and rides in triumph over all principalities, and powers, and enemies of mans glory; and in him, burns up with the fire of his love to man, all partitions, veils, Law of commandments, ſin, and whatſoever might ſeem to ſeparate him and us aſunder; and after all, takes us up into the chariot of his ſpirit, and carries us away into his infinite Manſions of eternal Love; and all this he did in the Man Chriſt in our ſight: Further bidding us, that whatſoever we have ſeen him do, in and upon Chriſt, that we reckon it all done for us and in us; and telling us, that though he hath done all this in the perſon of Chriſt, yet it is not for Chriſt, but for man; and that what we ſee or behold in Chriſt, whether dyings in the fleſh, or glory in the Father, that we bring all into our ſelves, and poſſeſs in our ſelves the ſame dyings in the fleſh that he did, and the ſame glory of the Father that he does poſſeſs; for as he came down not for himſelf but for us, ſo he aſcended and ſat down in the Fathers boſom, not for himſelf alone, but for us; ſo that whoſoever would know what is laid up for Saints; yea, what is in Saints already, though to moſt of them yet unknown; let them look within the veil, that is the fleſh of Chriſt what he hath, what is in him; for all that ſpirit, love and glory, which is now in and upon Chriſt manifeſt, revealed and enjoyed, the ſame is already in Saints, yet inviſible, and hid up in their faith and union: and in this reſpect is Chriſt called the Head and Conduct of our ſalvation, and our forerunner into the heavenly places; and in like manner Saints are called heirs and fellow-heirs with Chriſt in the ſame kingdom and glory.

Thirdly, Saints being fellow-heirs with Chriſt of God, that is of the ſame Divine nature, as he came to the inheritance, after the ſame manner ſhall they come to it; the ſteps he did tread,Divine Nature as in Chriſt firſt veiled, then manifeſt; ſo is it in Saints. they ſhall go in the ſame; the Divine nature did not withdraw, but as it were retired it ſelf, as to the perfect enjoyment of it from Chriſt, until he had paſſed through the death of his fleſh: then the glory of the Divine nature, with which he was glorified before the world was, did break forth in him; it was alwayes in him, and now and then ſent out ſome ſharp glances through him, for the convincing of the world, and he alwayes enjoyed it in ſuch an enjoyment, as enabled him to fulfil the will of his Father on earth; but the clearer and higher breakings forth of it in him, was not until the dyings of his fleſh were ended; ſo it is, and ſo ſhall it be in Saints; they are heirs with Chriſt of the Divine nature, wherewith they ſhall be glorified together with him, and they are already Partakers of the Divine nature, 2 Pet. 1.4. and are filled with all the fulneſs of God, Eph. 3.19. but it is as it were retired, and much under concealment from Saints, until they have fulfilled the ſufferings which are behind in their fleſh; and if now and then ſome unſpeakable light and raviſhing viſion ſpring forth in a Saint; yet it is but as in a glance, or God paſſing by and tarrying not; but the openings of this book, and the manifeſtation of this inheritance, whereof we are heirs with Chriſt, that is of the ſpirit, the Divine nature in us; this is reſerved for a while in the Fathers power, until the revealing of the ſons of God; which will be,Manifeſtation of the ſons of God is the Divine Nature revealed in us. when the Divine nature, which is now in Chriſt openly, in Saints covertly, ſhall flow forth and be revealed in us; then Saints ſhall be manifeſt to be what now indeed they are, but in faith only, not in manifeſtation, truly and verily the ſons of God; that is, when they ſhall appear with him in the ſame glory of the Divine nature; and the glory of Chriſt the Son ſhall be the glory of all the ſons;1 Cor. 15.28. one Father, one God all in all.

From all which it is clear to him that loves to ſee the truth, not through the miſts, veils or diſguiſes of ſubtil chaffy diſtinctions, of ſcience falſly ſo called, of gloſſes received by tradition, of prepoſſeſſed principles, rudiments or opinions; of bitterneſs, paſſion, raſh prejudicacy, and overhaſty cenſoriouſneſs, but as a child wained from all theſe breaſts, deſires to ſee the truth in the ſimplicity, purity, and undefiledneſs of it; to him it is clear with no other arguments, then its own beams of light, that the ſame glory, or ſpirit, or Divine nature which is in Chriſt, is alſo in Saints; he being not heir alone, but they fellow-heirs with him.

SECT. IX.

A Further teſtimony to the truth of this Myſterie is gathered from Epheſ. 4.11, 12, 13.Eighth teſtimony to the ſpirit in Saints. And he gave ſome Apoſtles, &c. for the perfecting of Saints, &c. till we all come in the unity of the faith, &c. Col. 1.28. That we may preſent every man perfect in Chriſt Jeſus, which perfection is Chriſt in us, v. 27. Revel. 21.3. Behold the Tabernacle of God is with men, and he will dwell with them, God himſelf ſhall be with them.

Firſt, Truth is, that Myſterie that is to be made manifeſt, that of God that is to be revealed,Col. 2.2, 3. the deep things of God that are to be brought to light,In-dwelling of God himſelf in man, is the end of all truth, and adminiſtrations of truth. called alſo the Myſterie hid in God, the Myſterie of God, and of the Father, and of Chriſt; treaſures of wiſdom and knowledge: the end and perfection of which truth, and of all light, ſcience, knowledge, adminiſtrations, ſpiritual gifts, and powers, is the revealing and in-dwelling of God himſelf in them.

Secondly, the way and maner how this truth is brought forth into the world, is, through various wayes of adminiſtration; through doctrine, divine worſhip, revelation, letter, and ſpiritual gifts; all which ſerve to adminiſter truth, and things in heaven to men on earth; and as truth is brought forth at ſundry times, in diverſe manners, in different degrees of light, and is ſometimes more dark, ſhadowed, and legal; after more clear, naked, and Evangelical; ſo is the adminiſtration varied and changed from one degree of light to another.

Thirdly, the ſpirit bringing forth truth through the adminiſtration, gives unto men light and knowledge,The end of ſpiritual gifts. ſpiritual gifts and powers (otherwiſe called illuminating and ſanctifying graces) which are given to this end, that through them men may become changed, ſanctified, and made capable to know, believe, glorifie and own that light, and truth which is brought forth under that particular adminiſtration; and as the adminiſtration carries in it more or leſs light, grace, and holineſs; ſo is the illumination and ſanctification of Saints, under that adminiſtration differing in the meaſure of light, grace, and holineſs.

Meaſuring line of all adminiſtrations without, and gifts within, what it is.Fourthly, adminiſtrations do differ from, and exceed one another in glory, as they carry in them more or leſs of that higheſt end, whereunto they do ſubſerve and adminiſter, which is the compleating of Saints to one, living, holy Temple for the Lord, and God himſelf dwelling in them; in like manner the Saints do exceed one another in light, love, and holineſs, as their union and communion in and with God, and God in and with them, is in ſome more then others, more compleat and perfected: the Miniſtery of the Prophets, had more glory then that of Moſes; the Miniſtery of John more then the Prophets; he that is leaſt in the kingdom of heaven more then all; one excelled another, as they had in them the nearer approachings, and clearer dawnings of the Day, and Sun of righteouſneſs upon the world.

The end of all adminiſtrations and gifts.Fifthly, ſo that the end of all adminiſtrations without us, and all ſpiritual gifts within us, is to bring the Lamb and the Bride together, the ſpirit and the Spouſe into one; to perfect and finiſh up the Myſterie which is already in Saints, yet hid,Ioh. 14.20. which is Chriſt in the Father, Saints in Chriſt, and Chriſt in Saints: the preſent time is a time wherein Chriſt is gone to the Father, hid in God, as it were at a diſtance from Saints, and therefore a time of darkneſs and of the ſhadows of the Night,2 Pet. 1.19. ſtretched upon the world; adminiſtrations and letter without, and gifts of grace within, are as leſſer lights or ſtars ſhining in this dark Night or world, until the Lord himſelf come into Saints and ſwallow them up; as an imperfect, leſſer, and weaker glory is ſwallowed up of a greater and more perfect; or the Morning-ſtar of the Sun: ſo that faith, hope, knowledge, propheſies, &c. can no more abide, when that which is perfect is come, then the ſtars can abide in the cleareſt day, 1 Cor. 13.8, 9, 10. Theſe things thus conſidered, do contribute their illuſtration to the further clearing of this Truth, that the ſpirits in-dwelling in Saints which is now in them, and ſhall abide in them for ever, is ſomewhat higher then gifts and graces; for theſe muſt be done away; and if ſomething higher, it can be no leſs then the ſpirit and God himſelf dwelling in them.

SECT. X.

THE ſpirits in-being in Saints is further manifeſtly held forth in 2 Cor. 13.5. Know you not your own ſelves, The ninth teſtimony to the ſpirit in Saints. how that Ieſus Chriſt is in you, except you be Reprobates? Rom. 8.9. Now if any man have not the ſpirit of Chriſt, he is none of his.

Firſt, no Creature, no good,God makes not happineſs, ſin makes not miſery, unleſs within us. no not the higheſt good it ſelf, which is God, doth make man or his ſoul endued with virtue, good or bleſſed, ſo long as it is without the ſoul: in like manner no ſin, nor unbelief, nor ſpot defiles a man, or makes him reprobate or miſerable, except it be within him; if there be no light in the eye, the body is darkneſs, though the light ſhine round about; the enjoyment of a thing is perfected in oneneſs with the thing; God is Light, Love and Bleſſedneſs: yet as he is withomt me, or ſeparate from me, ſo I neither ſee his Light, taſt his Love, nor am bleſſed with his bleſſedneſs: but as he is within me, and is known, loved, felt and perceived by me; darkneſs within makes darkneſs without; the whole earth is full of his glory; yet moſt men ſee not this glory in the earth without, becauſe they ſee not his glory within them: the glory of nature men can behold, becauſe they have the eye of Nature,Eccl. 3.11. or the light of Reaſon planted in them: but the glory of God in nature they cannot ſee, becauſe they have not the light of God, the ſpirit dwelling in them.

Secondly, Goſpel-truths, as they are Doctrines preached by the voyce of man, or as Scriptures written upon a Book without; as ſo, they neither enlighten, ſanctifie nor ſave, being or coming in words, ſound or letter only; but as they are preached and written by the ſpirit of the living God in the heart, ſo they give life and bleſſedneſs, being now become ſpirit and life in a man.True knowledge of Chriſt, what. Joh. 6.63. The obedience of Chriſt in the fleſh, and his ſufferings at Jeruſalem, if I know them only as acted and fulfilled in fleſh without me; as the fleſh alone of Chriſt without the ſpirit profits me not,

Not as without or after the fleſh:

But as within or after the ſpirit.

ſo this external knowledge of Chriſt being but a knowledge of him after the fleſh, wil not profit me to redemption or juſtification: but if I know his obedience, death and reſurrection in that power and ſpirit which wrought in him, and do know that the ſame power and ſpirit is in me, and in all thoſe that do believe; then I come to have,Eph. 1.19. and ſee, and know the obedience and death of Chriſt as things within me, having in me the ſame ſpirit which wrought them in Chriſt; which ſpirit can make that which in Chriſt was wrought afar off, to be near, yea preſent within us; and ſo I come to have the very power of his reſurrection, and the fellowſhip of his ſufferings working in my fleſh, being made conformable unto his death, Phil. 3.10. that is, his death working death in my fleſh after the ſame manner as death wrought in his fleſh.

Thirdly, God declared himſelf to be the omnipotent Creator, by the Creation, a work of Omnipotency; to be Lord and King, by acts of Dominion and Soveraignty; Chriſt declared himſelf to be the ſon of God,Rom. 1.4. by his reſurrection from the dead, a work of power: ſo he declares himſelf to be ſpirit and life, by crucifying fleſh, and aboliſhing death in Saints; a work of the quickning ſpirit. Now that whereby God or Chriſt declares or manifeſts himſelf to us to be what he is, by and through that manifeſtation only he is to be truly ſeen and known of us to be what he is: God, or any glory or excellency of God, is not known of the world,God not known by a form of knowledge, but by ſpirit in us. but by the comings forth of glory and majeſtie into the world: ſo neither the Father nor Chriſt are known of Saints, but by the comings forth of the ſpirit into Saints; ſo that God may be better taſted then known, felt and enjoyed then conceived of, for he paſſeth all knowledge; and that is true ſpirituall knowledge of God and Chriſt, which is not ſo much a conceiving of him in a form of knowledge, or notion of the mind, as when the Divine Nature it ſelf is manifeſt, felt and perceived in us.

Divine ſpiritual knowledge is not ſo much a work of the underſtanding, as the thing it ſelf known living in us. And therefore in natural things the Underſtanding is active; the Object, or thing known, paſſive; becauſe the Underſtanding is more noble then the Object: but in ſpiritual things the Underſtanding is paſſive, the Object active, becauſe the Object is more noble then the Underſtanding:Man in knowing Creatures is active, in knowing God is paſſive. So I account that knowledge of God to have leaſt of nature or man in it, to be the pureſt, higheſt and moſt ſpiritual knowledge, wherein a mans mind is moſt reſigned, child-like and paſſive; and God, Chriſt or Spirit altogether active in him. It is ſaid therefore in one place, After that ye knew God,Gal. 4.9. or rather are known of God; the Son only can reveal the Father, the Spirit only can reveal the Son; In thy light we ſhall ſee light; the Light whereby we ſee God, Grace, Love, the deep things of God, is not the eye of man, for that cannot ſee; nor the ear, for that cannot hear; nor the heart, reaſon or ſpirit of a man, for that cannot conceive it: but the Spirit himſelf dwelling in us is our eye, our light, whereby we ſearch, know, diſcern and judge all things, 1 Cor. 2.9, 10, &c.

I read the Letter, I hear the Word of Truth in the outward teſtimony, that Chriſt is Lord, that God is Father, that the love of God is ſhed abroad in our hearts; that we dwell in him, and he in us: but I cannot as a man call Chriſt Lord, but by the ſpirit, 1 Cor. 12.3. nor God Father, but by the ſpirit, Rom. 8.15. Nor can I ſay, that the love of God is ſhed abroad in my heart, but by the ſpirit given into me, Rom. 5.5. Nor do I know that he dwels in me, or I in him, but hereby, becauſe he hath given me of his ſpirit, 1 Ioh. 4.13. And ſo I come to know all theſe things, and all Truth, and all Goſpel-myſteries which appertain to life and godlineſs, by having the ſpirit dwelling in me; that is,1 Ioh. 2.20, 27. by having that dwelling in me, which is the ſubſtance, life, activity, fulneſs, glory and power of all Truth, and all Goſpelmyſteries; for the Spirit, Father, Son and Truth, and our knowing of them, are all one; and where truth is, there is the Spirit; and where the Spirit is, there is truth.

True knowledge of God is by God his dwelling in us.Fourthly, What then is true knowledge of God, and true bleſſedneſs, but to enjoy him whom we know, and to have him to be in us, in our ſoul, what our ſoul is in and to our body? and he is then truly known and apprehended by us, when he is that in us, and through us, and over us, what we know and apprehend him to be;Joh. 8.32. and then we know Truth, when the Truth ſets us free; that is, as Truth in it ſelf is liberty, and largeneſs, and bleſſedneſs; and there are no bonds nor ſorrow in it: So we then come to know Truth to be ſo, when it brings in its own liberty and bleſſedneſs into us, ſetting us free from the bonds of ſin and ſorrows, fleſh and death: And ſo Goſpel-myſteries are then truly known of us, when the ſubſtance, glory and life of the heavenly things themſelves are preſented to us, and revealed in us. And as our trueſt knowing and ſeeing of a thing, is the manifeſtation of the thing it ſelf unto us; as of Light, which is beſt ſeen and perceived by its own beams piercing the eye; ſo our trueſt knowing, and perfecteſt ſeeing of God, as Light, Fulneſs, Wiſdom and Power, is by the out-ſhining of the Light it ſelf, and Glory of God into us, 1 Cor. 4.6. for we know not God as the everlaſting Light, unleſs we know him to be Light in Darkneſs, Light in Heaven, Light on Earth, Light in all the World, Light in us and through us: Nor do we know him as perfect fulneſs, if we know him as here and there, in Chriſt and not in Saints: but as in Heaven, in Earth, in us, and through, and over and beyond all things, moſt eminently in Chriſt and Saints. Theſe are a further account and reaſon of my faith, joy and hope, That the ſpirit himſelf in his own glorious power and Divine Nature dwels in Saints, however as yet not acknowledged by many of themſelves.

SECT. XI.

THE laſt record to the ſpirits in being in Saints,Tenth teſtimony to the ſpirit in Saints. that I ſhall preſent, is the ſweet and heavenly teſtimony which is in Gal. 2.20. I live, yet not I, but Chriſt liveth in me. Col. 3, 4. When Chriſt who is our life ſhall appear.

The Divine life of Chriſt, or the life of God in Chriſt, is not the life of Chriſt alone as one ſingle perſon, but the life of Chriſts myſtical body of Saints,Chriſt and Saints have but one life, the eternal ſpirit. whereby he and they live in one: All that Chriſt received was given to him, not as ſingle and alone, but as Head of a ſpiritual Body; and ſo his life and fulneſs is not the life and fulneſs of one, but of many in one. The Father revealed his fulneſs in Chriſt, not that it ſhould ſtop and be confined or reſtrained there, that is, in the fleſh of Chriſt as one man; but that through him it ſhould proceed, flow out and be poured forth upon all the Children: And ſo as the Father in Chriſt is the life of Chriſt, or he by whom Chriſt lives;Joh. 6.57. ſo Chriſts in Saints is the life of Saints; not the fleſh of Chriſt, but God manifeſt in his fleſh, or the Father in Chriſt, by whom Saints live: And ſo Chriſt is the way through which God comes down into Saints, not in created influences or graces only, but in the ſpring of influences, in the fountain of graces; in his own eſſential love, nature and fulneſs, filling them in a divine and incomprehenſible manner; even as the natural ſpirit or ſoul of man is in the head, and not there only, but diffuſed in and through all the members, and is the life of all; in which the members being many, become and conſpire into one body: So is the ſpirit of God in Chriſt the Head, and thence and therethrough ſhed abroad, not by infuſions only, as ſome diſtinct effects, but by himſelf into all the members,1 Cor. 12.12, 13. and is the life of all, in and for which they being many become one ſpiritual body: And if it be not ſo, is not the union between the head and members of a body natural more real and ſubſtantial then the union of Chriſt and Saints? or is not Chriſt the head of all things leſs to his Church then the head of an earthly Creature to its body? and if Chriſt be in Saints by created workings only, and not by ſpirit, then all thoſe figures, allegories, and parabolical ſimilitudes of Vine and Branches, Husband and Wife, Head and Members, choſen and expreſſed by the ſpirit in Scriptures to ſhadow out the union of Chriſt and Saints, have much more in them then is in the myſterie or truth typed and ſhadowed by them.

If Chriſt himſelf be not in Saints, no life in Saints.Secondly, if Chriſt himſelf be not in Saints, there is no life in them; graces ſeparate from Chriſt are dead things; faith, love, humility, zeal, if they have not Chriſt in ſpirit wrapped up in them, are no more faith nor love, then the body of man without the ſoul is a man: Graces are to Chriſt what the chanel is to the river; cut off the ſtream that runs in the chanel from the river, and the chanel becomes as the parched land, full of weeds and briars: So graces are the paſſage through which Chriſt lets out himſelf; if he ſhuts up, they are dryed up and wither: The graces of a moral man have glory and beauty in appearance; but having nothing above man, that is, not having Chriſt living and flowing in them, they are clouds without water, wandring ſtars, trees without fruit, whited wals; their faith is the dead faith of Phariſees; their holineſs the holineſs of Hypocrites; their beauty in the fleſh is the beauty of Harlots; graces without Chriſt in them, leave a man dead, his ſoul empty, all his worſhip carnal, until Chriſt awake, and bring in himſelf in ſpirit and glory; and then my ſoul makes me like the Chariots of Amminadab, and my feet are become like Hinds feet, and I ſhall tread upon all high places, and nothing ſhall be able to hurt us, becauſe of the Anoynting which dwels in us.

Thirdly, it is worthy of conſideration, whether the ſtate of the new Creature in Chriſt be no more nor higher then the ſtate of the firſt man in his pure Paradiſical nature, before the tranſgreſſion; if no more, then the adminiſtration of light and glory from God upon Adam, and Adams union with that light, was as high and ſpiritual as is the light and union which by the Goſpel is adminiſtred to a man in Chriſt; and the firſt man who was made but a living ſoul, had as much glory in him as the ſecond man who is made a quickning ſpirit:Second Adam and all in him, wherein excelling the firſt Adam, and all in him. but if the new Creature does excell the firſt Adam, then the preheminence muſt conſiſt both in internals and externals, that is, in perfections within him, and priviledges without him: And this is manifeſt that the new Creature excels firſt in priviledge, in that Adam was under a Law of works, a Covenant that might be broken; the new Creature is under a Law of grace, a Covenant that cannot be broken, a better and ſurer Covenant; better in this, that it was eſtabliſhed upon better promiſes, Heb. 8.6. This new and better Covenant is the excellency of a man in Chriſt above Adam under the old faulty Covenant, as to external priviledge: the better promiſes of this new and better Covenant, are the excellency of the new Creature above Adam, as to internals or perfections within him; which promiſes are, I will put my ſpirit within you, and cauſe you to walk in my judgements, and do them, Ezek. 36.27. Iſa. 59.21.Heb. 8.10. 2 Cor. 3.6. The excellency and dignity of the new Covenant above the old, is, in that the old Covenant miniſtred the letter only, and could not cauſe man to walk in righteouſneſs; the new Covenant miniſters the ſpirit into Saints, 〈◊〉 ſo cauſeth them to walk in righteouſneſs, and that the Covenant cannot be broken:New Covenant miniſters ſpirit into us, therefore cannot be broken; the Law the letter only, therefore broken. by all which it appears, that the firſt man broke the Covenant he was under, becauſe it put not the ſpirit into him; and alſo the new Covenant cannot be broken, becauſe it is the miniſtration of the ſpirit, and puts it into Saints: ſo that whoſoever takes the ſpirit himſelf out of Saints, either brings the Saints back again into the old Covenant, or he makes the new Goſpel-Covenant into which they are redeemed, to be the miniſtration, not of the ſpirit, but of the letter only: And as the glory of the new Covenant above the old is in this,2 Cor. 3.7,8. that it is the miniſtration of the ſpirit, the Law but of the letter only; ſo the new Creature hath in him more glory and perfection then the firſt man, in this, that the ſpirit himſelf is put into him; created gifts only, which might be depraved and loſt, were all that was put into the firſt Adam: And this ſhall finiſh and cloſe up this cloud of witneſſes, which do all give teſtimony, and ſet their ſeal unto this Truth; not in the ſenſe of any carnal diſtinction, whereunto it is by the infirmity of the Saints unwarily, by the diſputers and wiſdom of this world wrongfully perverted: but in the ſimple and Goſpel-ſenſe of the plain and ſound words wherein it is expreſſed, That the ſpirit of Chriſt, which is the Divine Nature, dwels in Saints, though covered and yet undiſcerned by moſt of them.

SECT. XII.

THE in-dwelling of the ſpirit in Saints in this ſimple and plain ſenſe, carries in it a nearneſs and union between God and the Creature, ſo myſterious, high and inconceivable to fleſh and blood, that the man of ſin, who ſees by no higher light then Nature, and therefore not able to judge of ſpiritual things, leaſt of all of the higheſt of ſpiritual things, God dwelling in Saints, and Saints in God, is not able to bear it, that is, this union; the truth that is in it being a light ſo clear, that it takes off the veil, diſcovers the myſterie of iniquity which 〈◊〉 at veil, ſtains and ſhames the pride and glory of his Kingdom, and utterly ſtrips, ſhakes and undoes all fleſh:Spirit himſelf in Saints, why ſo ſentenced and excommunicated out of the world. Wherefore that he may quench a light ſo glorious, and keep all the world under the cloud of thick, ſpiritual darkneſs, and the yoke of bondage unto humane inventions, commandments of men, will-worſhips, phariſaical, legal righteouſneſs, which are the arm and glory of his Kingdom, and horn of his power; he judgeth, ſentenceth and excommunicates it out of the world under the moſt odious notions and imputations of blaſphemy, damnable doctrine,This truth why ſo dreaded of Saints. making the Creature God, equal with Chriſt; and under theſe black and abominable diſguiſes that which is the beauty of all Goſpel-truths is ſo deformed, that it looks terrible and dreadful unto moſt Saints, being but weak, and Children in the faith and knowledge of the myſterie; inſomuch that we are ready to ſay of it, It is a ſpirit; and to fly from it, though it be the nearer approachings of our dear Saviour: Wherefore for the ſake of ſuch, that they may ſee out of obſcurity, and the cauſe of Truth, that it may ſhine out of darkneſs, and ſcatter all thoſe veils and lying imputations that have made it dreadful to all men: I ſhall enquire into the ſtrongeſt reaſons that I know to be againſt this Truth, and I hope, give ſome account, that they are falſe accuſations, and lying words againſt the Truth; at the beſt but ſhadows of Reaſon, to blind the eyes of the weak from ſeeing their own liberty and glory.

SECT. XIII.

THEY are theſe which follow:

If the Spirit or Divine Nature it ſelf dwels in Saints,Firſt counter-reaſon againſt the ſpirit in us. then every Saint is God, and ſo to be worſhipped as God: even as the Divine Nature dwelling in Chriſt, he is therefore God, and ſo is and ought to be worſhipped as God.

Anſwer Of this Argument ſome may ſay, The ſhew of thy countenance is like lightning, and by thy clear beams of reaſon thou haſt at once ſcattered all that hath been ſaid: But of theſe things I do humbly conceive,

1. That the in being of God in Saints does not make them become God, no more then the in-being of God in other Creatures makes them God; his glory fils both Heaven and Earth; he only knows and comprehends himſelf fully and perfectly; the lengths, depths and bredths of this ſtupendious Being cannot be ſeen or comprehended by the Creature: Therefore he comes forth in the Creation, as it were cloathed upon with a garment; the whole world is but as his veſture or raiment, that ſhall be changed; and he that is Eternal Light, Love and Wiſdom, cloaths himſelf with it, as within an houſe or tabernacle wherein he will dwell for a time; that through it, as through a little Orb or Globe, he may let out ſome pieces and portions of the external excellencies of his incomprehenſible Godhead; he ſtretcheth forth the Heavens as a Curtain, and ſpreadeth out the Earth as a Tent to dwell in, and the depths are his Pavilion; and thus all Nature is filled with the glory and majeſtie of the Lord, and he is in it and through it; yet is not the world God, but he that is in the world is God; and the world of Nature is no more but the place of the ſoles of his feet, or his lower Tabernacle wherein he ſets his dwelling place for a time, until he awake, and make all things new, and come forth in that higher glory which the old Heavens and Earth ſhall be too narrow to receive, too ſhort to contain.

2. The in-being of God, or the Divine Nature, made not the man Chriſt, or the fleſh of Chriſt become God; God and man became one in a mutual in-dwelling, enjoyment and embracement each of other in Chriſt, yet continued infinitely diſtinct in Nature, and ſeveral in being one from the other: God came forth in Nature, or the things that are made, and dwels in it as in an houſe or Tabernacle that waxeth old, and ſhall be taken down; and therefore he ſhines forth in it in fewer beams, and at a greater diſtance, and ſo more darkly; yet ſo, as that the inviſible things of him, even the Eternal Power and Godhead, may be clearly ſeen and underſtood of all the world, as a teſtimony to leave them without excuſe: ſo God came forth in Chriſt,God in Chriſt, yet the man Chriſt is not God, but Chriſt is God. and dwels in him, but as in a living, higher and eternal Tabernacle; and therefore he ſhines forth in him in many beams of everlaſting mercies, grace and reconciling love, and in much more nearneſs, and ſo more clearly; yet ſo, as known and manifeſt only to Saints: Therefore to this end was Chriſt born, and came into the world, that he might be a Mercy-ſeat, a Throne of grace, and a living Manſion for the fulneſs and glory of God to dwell in; and through him to come near, reveal himſelf, and commune with us; and in and by him to do all our works of obedience, death and life for us: So that the will and mind of Chriſt as man, became wholly paſſive and ſelf-reſigned; and the mind and will of the Divine Nature altogether active, to enlighten, teach, command and do all in him: The higheſt honour and happineſs that the fleſh of Chriſt was capable of, or was advanced unto, was not to become God, but to be glorified in God, and God to be glorified in him: Chriſt is both God and ſon of man, both Lord and ſon of David.

3. So God dwels in all Saints,God in Saints; yet Saints are not God, but his Temple. who being fitly joyned and compacted together, do grow up into one living Temple for the Lord, which is that beautiful Sion, that Mountain of the Houſe of the Lord, the Lambs Wife, that near City Jeruſalem above, that Tabernacle of God with men, wherein God himſelf dwels; and the Father and Lamb himſelf will be the light and glory in it, and the Tree of Life, and the pure River of the water of Life in the midſt of her, and the glory of God himſelf in her ſhall be joy and praiſe, the terrour and aſtoniſhment of all Nations. Thus God is in Saints, and will glorifie himſelf in Saints, yet they are not God; even as he is in Chriſt, yet the fleſh of Chriſt is not God.

SECT. XIV.

THE union of God and Man in Chriſt gives this honour to Chriſt to be called God:Second reaſon againſt the ſpirit in Saints. If Saints partake in this union to have God dwelling in them, why do they not partake in the honour to be called God?

Anſwered. 1. The fleſh of Chriſt neither is called God, nor is God, but he is and is called the true God, who was manifeſt in that fleſh: So that if it be asked, who is Chriſt? or what is his name? he is Immanuel, the Anoynted, or God manifeſt in the fleſh: In like manner Saints are not God, nor are called God; but he who is in Saints, is and is called the true God: So that if it be asked, who is a Saint? or what is his name? he is an inſpired man, an anoynted one, or Chriſt or the ſpirit in man.

2. Chriſt ſo perfectly denied himſelf of all that was man, and reſigned it up to the Divine Nature, that of himſelf he did nothing, but the Father did work all his works in him and by him; The ſeveral actings, motions and performings of Chriſt were not from the will of man, but were the ſtreams and flowings forth of the Eternal Fulneſs in him; ſo that God became manifeſt through Chriſt, the ways and works of Chriſt as through a Chryſtal or tranſparent glaſs; and therefore came it to paſs, that God alone was and did all in Chriſt, becauſe he would be known, worſhipped and approached unto only in Chriſt; and no man ſhould ſeek, or find, or come near unto any God, but that God which is in Chriſt. Under the Law God filled Heaven and Earth, yet he would be known and worſhipped only in the Temple at Jeruſalem. Under the Goſpel he dwels in all Saints, yet he is with open face beheld, and will be worſhipped as the true God only in his living Temple or Sanctuary, the fleſh of Chriſt; ſo becauſe we come to God and the Father by Chriſt, and worſhip God in faith and hope through Chriſt, and not through Saints; therefore is Chriſt called God, the Saints not.

SECT. XV.

Third reaſon againſt the ſpirit in Saints.IF Saints partake with Chriſt in union with God, ſo that the ſame Divine Nature which dwels in Chriſt dwels alſo in Saints; then what preheminence hath Chriſt above Saints?

Much every way; chiefly in theſe things.

Anſwered. 1. That it pleaſed the Father by him to finiſh the tranſgreſſion, to make an end of ſins, to make reconciliation for iniquity, and to bring in everlaſting righteouſneſs, and to ſeal up the viſion and propheſy of the Law and Prophets; And that as through one man, ſin, death and wrath entred into the world, ſo he muſt be that ſon of man by whom God would put away ſin, aboliſh the fleſh and death, judge the Prince of this world, ſpoyl and triumph over all the Principalities and Powers of darkneſs, and vanquiſh all the Enemies of man out of the world again; and ſo by him to reconcile all things to himſelf, and in the fulneſs of time to gather together into one in him all things,Dan. 9.25. Heb. 2.10. Col. 1.18. in Heaven and in Earth, in him. And in this work he hath the honour above Saints, of being Meſſiah, the Prince, the High Prieſt and Captain of our ſalvation, the beginning and firſt-born from the dead, who was the Head of the Heaſts of the living God, and the only Inſtrument in the everlaſting hand and arm of God, to cut off the Dragons head, to ſlay the Leviathan in the deeps in his death, and drive all the enemies of man out of the world.

2. All thoſe things, and all that Love that God hath prepared for them whom he loves, he hath laid it up in Chriſt, in the Eternal Fulneſs of the bleſſed Godhead, and to him alone hath committed the adminiſtration of all things that the Father hath given unto him for us: All things that the Father hath, are ours; but they are firſt Chriſts, and given unto him; the Father loves the Son, and hath given all things into his hand; he loves Saints through and for the Son, with the ſame love wherewith he loves the Son, Joh. 17.26. and ſo he gives them the ſame glory in himſelf which he gave the Son, yet by and for the Son, Joh. 17.22. The Father as himſelf without Chriſt judgeth no man, ſaveth no man, does nothing in the world, but hath committed all judgement to the Son, and hath committed the authority of executing all judgement both of life and death unto the Son of man: God doth all, and all things are of God;Joh. 5.22.27. yet ſo as by Chriſt, nothing at all without him: The glory, fulneſs, light and power of God comes forth upon Saints; yet ſo, as through the hands, ſcepter and face of Jeſus Chriſt. And in this work he hath honour above Saints, to be the Head of the Body the Church, the fulneſs of grace and truth, the Mediator of the New Teſtament, the King upon the holy hill of Sion, anoynted by the Father.

Therefore this preheminence and honour of Chriſt above Saints,Preheminence of Chriſt above Saints deſtroyes not, but confirms ſpirits in-being in Saints. that he hath received the fulneſs of all the wiſdom and power of God; that all dominion, power and authority is given into his hand; and that not for himſelf alone, for his own private and ſingular enjoyment, but to be all adminiſtred and ſhed abroad upon the Saints for their enjoyment and everlaſting happineſs: All this preheminence whereunto Chriſt is exalted above Saints and Angels, and every other name, doth inſtead of caſting a cloud upon it, bring clear light and reaſon for the further confirming us in the truth, that Saints are partakers with Chriſt of the Divine Nature, it ſelf dwelling in them: For as Chriſt received fulneſs, glory and ſpirit immediatly from the Father, ſo we receive of that very fulneſs, glory and ſpirit from Chriſt; Chriſt is one with God through the ſpirit of the Father, Saints are one with God through the ſpirit of Chriſt;1 Tim. 3.16. Rom. 15.7. Joh. 17.22. Chriſt was received up into the glory of God by the Father, Saints are received into that glory of God by Chriſt: God dwels in Chriſt gloriouſly, in a firſt, higher and clearer manifeſtation; God dwels in Saints as truly and verily, but covertly, and as yet in a ſecond, lower and darker manifeſtation, through Chriſt in a ſpirit dwelling in them; yet daily leading them up into more and more glory by clearer revealings of himſelf in us, until he fully appear, having done away all veils from off his face; then ſhall we be like him, that is, we ſhall then be filled with the glory he is filled with, for we ſhall ſee him as he is; that is, the ſame glory which is in him, ſhall come forth in us,1 Joh. 3.2. and we ſhall ſee him by having that which dwels in him manifeſt in us. Thus in all things hath Chriſt the preheminence over Saints, and yet Saints are partakers with Chriſt of the ſame Divine Nature and ſpirit dwelling in them.

SECT. XVI.

The fourth reaſon againſt the ſpirit in us.OUR Fathers nor our Fathers Fathers knew not, nor underſtood not this Myſterie; how could the union of Chriſt and Saints, being a Myſterie of ſo high and Divine a nature, be hid and ſhut up from them through ſo many ages and generations, if there be ſuch a union as Chriſt himſelf by Spirit or Divine Nature dwelling in Saints?

Anſwered. I ſhall cloſe up my teſtimony to this Truth with an account of ſome things which I judge have ſhut up the world for ſo long a time under the darkneſs and unbelief of the great Goſpel-myſterie.

The firſt veil which hath been upon the truth of ſpirit in Saints.1. Beſides the holy and unſearchable reaſons in the ſecret counſel and will of God; the Myſterie of God, and of the Father, and of Chriſt, or of God the Father in Chriſt, being but darkly and weakly ſeen and apprehended by them who have been Fathers and Lights in their day in former times, hath alſo much darkned, if not quite hid out of ſight, this Myſterie of God, or Chriſt dwelling in Saints: For as the union of God and Man in the perſon of Chriſt, is the cauſe or fountain from whence flows the union of God or Chriſt in Saints; ſo the true knowledge of the union of God and Man in Chriſt, Ʋnion of God and Chriſt darkned, darkens the union of Chriſt and Saints. is the key for the true underſtanding of the union of Chriſt and Saints. Now the Guides and Leaders of the Church in former times, looking upon this great Myſterie, as upon all other Goſpel-myſteries, in a faith mingled with the unbelief, ignorance and humane Philoſophy of thoſe times; they have conceived God and the Man Chriſt to be one in an hypoſtatical union, or a perſonal union, ſo and in ſuch manner, as that the Man Chriſt, as Man, hath no perſonality at all, that is, hath no proper perſonal ſubſiſtence of Perſon, but only of Nature; under which dark and involved deſcription, favouring more of Metaphyſical ſubtilty, then of the ſimplicity of Chriſt, they locked up the true ſtate and nature of the union of God and Chriſt, and ſo commended it to the world, and by Tradition through ſucceeding generations down to our preſent times, to be ſuch an union as the Saints could not be partakers with him in the ſame union; whereas the account that the ſpirit gives in the Goſpel of this union, is plain and ſimple, and full of glory;2 Cor. 5.19. Col. 2.9. 1 Tim. 3.16. God was in Chriſt reconciling the world; The fulneſs of the Godhead dwels in him bodily; My Father that dwels in me doth theſe works; God was manifeſt in fleſh: and ſuch as doth bring this union down to Saints,Joh. 14.20. and joyns them in the fellowſhip and community of the ſame union with Chriſt; At that day ye ſhall know that I am in my Father, and you in me, and I in you; That they all may be one in us, as thou Father art in me, and I in thee; that they all may be one in us, as thou Father art in me, Joh. 17.21.23. and I in thee; I in them, and thou in me, that they may be made perfect in one. And that the world may know that God hath loved Saints as he loved Chriſt, the glory which the Father gave to Chriſt, which was union with God, the ſame glory Chriſt gives to Saints, that they may be one with the Father, as he and the Father are one, Joh. 17.22, 23. And upon this very account that Chriſt hath union, glory and ſpirit, and all the riches of Divine fulneſs; not for himſelf alone, but to extend and ſhed forth the ſame upon Saints, is he, as I humbly judge, called the root of David, the true Vine, the ſecond Adam, the firſt-born amongst many Brethren. And now which of theſe Accounts does moſt clear the union of God and Chriſt: that of the Schools, or this of the Scriptures; and whether of theſe does darken and aboliſh, and whether of theſe does clear and eſtabliſh the union of Chriſt and Saints, let all that are ſpiritual and meek in heart diſcern and judge.

SECT. XVII.

Second veil which hath been upon the truth of ſpirit in Saints.SEcondly, The framing and compoſing the whole knowledge of God, Speculative and Practical, otherwiſe called the Syſteme and Body of Divinity, according to the pattern of Natural Reaſon; thus moulding and faſhioning the ſpirit and things of the ſpirit into the periſhing models and narrow platforms of Nature; this hath been another ſeal to ſeal up the Myſterie of the ſpirit in us. In thoſe Books I find God and the Attributes of God firſt diſcuſſed and opened in a poor, natural way, before Chriſt be named; whereas God never did any thing either in making the world, or redeeming of ſinners without the Son: Nor can God, nor any thing of God be clearly ſeen and known, but firſt through the knowledge of the Son.The greateſt truths how corrupted and perverted formerly, and as yet. I find in thoſe writings the juſtification of ſinners by Jeſus Chriſt, to be an abſolution only from the guilt, condemnation and puniſhment of ſin, but not from the filth and ſpot of ſin, after the way and manner of earthly Judicatures, who do pardon or remit the guilty perſon upon a price or ranſom, from the guilt and puniſhment of his offence, though he be in mind and heart as much as before; this is to bring down the glorious and free grace of God in imputing our ſins to Chriſt, and his righteouſneſs unto us, to the low and imperfect adminiſtrations of Juſtice amongſt men, & to reſtrain the Omnipotent vertue and power of the righteouſneſs of Chriſt, which is able to make us become the righteouſneſs of God in him,2 Cor. 5.21. that is, holy, and without all ſpot of ſin in the ſight of God, to reſtrain it to the weakneſs and imperfection of humane Laws and Juſtice. Further, thoſe Books do preſent unto me the Covenant of the Goſpel under conditions to be performed by the Creature before the grace and riches of glory in the Covenant become his, after the form and example of mans Covenant; whereas the whole and every part of the Covenant is free and perfected by God alone; firſt in forgiving ſins, and remembring iniquities no more; and then in putting the ſpirit into them, which brings forth in them faith, love and obedience.

Again, they bind up the free ſpirit of grace to one way, that he reveals not the love of God, and reconciliation by Chriſt to any but whom the Law hath firſt wounded and ſore bruiſed into repentance and ſorrow for ſin; after the cuſtom and manner of men, who forgive not the Offender until he ask pardon, and confeſs his Offence: thus binding up the everlaſting kindneſſes of the Lord to the narrow kindneſſes of man, whereas ſome are melted with Love, as others are bruiſed by the Law. Moreover, they confine and reſtrain the office and power of propheſying or teaching, to certain meaſures and attainments of humane wit, and worldly wiſdom; the anoynting alone which teacheth all truth, not giving a ſufficiency of light and knowledge for the work of miniſtring without natural Learning, without running for help to fleſh and blood. They inveſt the General-Church-Aſſembly of a Nation with a commanding and coercive Authority over the conſcience in matters of faith and Divine worſhip, which lie up as high as in the hands of the ſpirit, they bring down into the hands and power of man; herein proudly affecting or aemulating the image and greatneſs of the civil power, they do command over the ſpirit, as he doth over the bodies of men. They affirm faith, love, humility, patience, temperance, &c. to be ſeveral habits, principles or graces in a Saint; whereas the Scripture affirms,1 Cor. 12.11. Gal. 5.22. they are not many, but one, and are but the different effects and actings of the ſame grace which is one in all; and fruits of the ſame ſpirit, who is one in all.

Laſtly, thoſe Books do deny any other coming of Chriſt until the laſt Reſurrection, and ſo by this Doctrine ſhut out the Kingdom of the fifth Monarch, the Son of God, and Saints, and the new Jeruſalem out of the world; and alſo hereby quenching all that light and glory which ſhall ariſe upon Sion, Iſa. 60.1. and that ſpirit which ſhall be poured upon ſons and daughters in the laſt days. And thus in all theſe inſtances it is to be clearly ſeen, that God hath been ſet at a great diſtance from Saints by theſe carnal, miſty and corrupt doctrines of men; ſo that grace and truth, the righteouſneſs and ſpirit of Chriſt, could not appear in their heights and bredths, fulneſs and glory, as near unto us and within us; being deſcribed, and as it were engraven after ſome ſimilitude in nature, and conceived and drawn out (as here appears) by the ſhort meaſure and imperfect rule of natural Reaſon; the boundleſs things of the ſpirit folded up within the limits and ſtreits of Nature.

SECT. XVIII.

The third veil which hath been upon the truth of the ſpirit in SaintsTHeſe Syſtems and Models of Divinity, or Canons and Articles of Faith, have been the pattern and platform of all the faith and worſhip, the Judge of all differences and controverſies, the Touchſtone of all opinions, the Meaſure of all light and ſpiritual knowledge, beyond which the ſpirit might not teach, nor they profeſs; the key of all Myſteries, and the ſum and ſubſtance of all Doctrines, Interpretations and Expoſitions upon Scripture-truth caught or written in former times. And thus the Church of Chriſt in thoſe days, being rather under the rudiments of men, then the clearer teachings of the anoynting in them, could not ſee in any other light then through the principles and traditions received from their Teachers: Which principles, as they had in them ſome light, much ſmoke; ſome Divine truth, much carnal reaſon;Reaſon of the low attainments of Saints in former times. ſo they begat in the believers of thoſe times like faith, like knowledge, like communion, like ſpirit of bondage and of liberty, of fl • ſh and of ſpirit: ſo that their faith was more adherence) which is coupled with ſome darkneſs of fear) then aſſurance which is the clear ſight of love ſcattering all fear; their ſtrength was the ſtrength of Babes, not of ſtrong Men; their Communion with God ſtood more in bitter complaints and beggings, then in quiet faith, joy, and praiſes; their knowledge and beholding of the glory of the Lord was by reflexion, rather then through direct beams; through the ſhadowy and imperfect illuſtrations of worldly ſimilitudes, and humane eloquence, rather then the pure irradiations of the ſpirit in them;And in preſent times. and from hence doth proceed all that darkneſs, which is yet in the temple of the Lord, that dimneſs and legality in Teachers, that unſtableneſs and dulneſs in people, ever Learning, and never able at leaſt to find the clear knowledge of the truth; and all thoſe carnal, childiſh, and confining apprehenſions, principles and practiſes, wherein Saints do know and approach to God as a bleſſed Being indeed, but as one without them, and at a diſtance from them; judging and likening the ſpiritual knowledge of God, to the natural knowledge of a creature; and that the fruition, or enjoyment of God, is in contemplation of his glory as without us; that Saints are perfectly juſtified from the Law, guilt, and condemnation, by the death of Chriſt, but not from the ſpot and ſtain of ſin; ſo as to be perfectly holy in the ſight of God, by the pure and ſpotleſs righteouſneſs of Chriſt; that believers after every falling into ſin, are brought again under the Law until repenting, whereas the ſpirit ſayes,Rom. 6.14. Rom. 8.15. ye are no more under the Law, but under grace; that Chriſt is here or there, in this form of fellowſhip, order of gathering, and way of worſhip, and not in any other; theſe and many other low and dark Principles formerly were, and ſtill are as a veil upon the face of truth, and upon the hearts of moſt Saints; not ſo thick a veil, as to hide all Light, knowledge, and grace from them: yet ſo thick, as to hide deeper Myſteries, higher communion, a greater glory of light and love from them; the ſumme of all is,Attainments of moſt in former and in preſent times, what. Goſpel-truths are either for regeneration into the faith, and ſuch are ſome true diſcoveries of free love and righteouſneſs by Chriſt, &c. or they are for edification from faith to faith, and ſuch are deeper diſcoveries, nearer union, ſweeter and choicer embraces, richer underſtanding of more heavenly Myſteries, as of Saints preſented perfect in Chriſt Jeſus, Col. 1.28, of Chriſt or ſpirit in Saints, Col. 1.27. of ſhadows flying away, and the breaking of the day, &c. Cant. 2.17. The firſt ſort of truths belong to children, and were all the light and knowledge former dayes attained unto, and they ſaw God and Chriſt but as it were at a diſtance, and they taſted of the ſpirit, and were refreſhed and made glad with him; yet they knew not that that ſpirit and fulneſs which they felt, and taſted, was within them; that more ſpiritual and deeper knowledge God hid from them,Attainments of a few in preſent times, what. becauſe they could not then bear it; the other truths belong to them of riper age, and as yet they are the light and underſtanding but of ſome; known and enjoyed only by a few of the wiſer children in Sion, who have been children, and have ſpoken and done as children, but now are putting away childiſh things; and the righteouſneſs, grace, and ſalvation, which ſometimes they only knew and kiſſed, as without them, they watch that they may embrace and ſee it ſpring forth within them.

SECT. XIX.

The fourth veil which hath been upon the truth of the ſpirit in SaintsTHe Eccleſiaſtical or Church-ſtate through the favour, fear, or ſuperſtitious zeal of Princes hath been oftentimes promoted to great worldly honour, and hath encreaſed and grown up unto the greatneſs, power, and glory of a kingdom, and hath twiſted and intermingled its power with the power of the Civil ſtate, and ſo became a National Church;Civil and Church-ſtate twiſted together have veiled up truth. and ſometimes hath inlarged it ſelf by Royal Edicts, Imperial decrees, Forces of armies, as upon wings, over many Nations, and hath become a Catholick, or Oecumenical Church: Theſe great Churches, whether National, over one Nation only, or Catholick, over the whole world, looking liker Babel, then Temples for the Lord; it may be obſerved of them, when they came to this greatneſs, they fell in love with their own Image and worldly greatneſs; and that they might eſtabliſh and confirm the ſame for ever, they call together the wiſeſt and learnedſt Doctors of every Countrey or Nation; theſe gathered up truth under ſuch forms of Profeſſion and worſhip, and doctrines of faith, as would preſerve them in their lordly preheminence over the people, and keep the people in blind ſubjection under them, and theſe they declared and ſent abroad, as their Decrees, Laws, and Ordinances, to be the Rule of faith,National Church-ſtate hath kept light of truth out of the world. and conſcience, pattern of all worſhips, and the meaſuring line of the Sanctuary; and that the union of Saints, liberty of worſhip, higheſt degree of holineſs, the door to the power of Miniſtring ſhould be in conformity unto their commandments as the doctrines of Chriſt; in theſe things was the intereſt, power and practiſe of a National or Catholick Church-ſtate in times paſt. Now the people of thoſe times, and under that government, were of three ſorts; One was of them who delighted to ſee the Church come forth in this carnal glory and domination, that they might be great in her Greatneſs; ſuch magnified her National conſtitution, as moſt invincible and ſecure from heretical innovation, affirmed her authority ſacred and indiſpenſable, her decrees and Laws unqueſtionable, and watched againſt more ſpiritual worſhips and worſhippers; and ſo all the teachings and writings of theſe men, were no better then Idolatrous and Antichriſtian, admiring of a Babel-church-ſtate. Another ſort was of Saints and true Believers, yet having no further light then the reformation of doctrines, and worſhips eſtabliſhed, and commanded by that preſent Church-power they were under; they magnified the Church in its National ſupremacy, were zealous for all her rules and preſcribed forms, as the higheſt diſcoveries, and only wayes of God; did not ſeek for, nor think that there was any other further or more excellent truths to be found out, then was preſcribed by the Churches; theſe were in the faith; yet having their eyes with the carnal glory, outward greatneſs; and worldly wiſdom of a National Church, they oppoſed preſent reformation, principles againſt further reformation and knowledge, leſſer light againſt greater light; and ſo through their ignorant and inordinate zeal it came to paſſe, that Saints themſelves gave their helping hand to the man of ſin, the Antichriſt, in ſuppreſſing and keeping down all ſpringings and riſings of more glorious truth into the world.

The laſt ſort was of Saints, yet ſuch as had paſſed from under that adminiſtration of impurer principles and doctrines eſtabliſhed by the National Church, and gone on towards more perfection of light and knowledge; ſuch could not come back from ſpirit to fleſh, nor return again from liberty to bondage; they could not bleſs an Idol, nor defile the bed of Chriſt their conſcience, by proſtituting it to a ſtranger, the commands and force of a National Church or Synodical Council; the Church not bearing the light of theſe Saints, nor the word of their Teſtimony, nor their ſeparating themſelves from her obedience, ſuppreſſed their light, reſtrained their liberty, and excommunicated their perſons, and after all, gave up their bodies to the Iron-rod of worldly powers, to be corrected with chaſtiſements, and inſtructed with ſufferings; and thus the wiſdom of the wiſe Diſpoſer of all things ſaw it good, that the powers both of Church and State ſhould for many ages down to theſe laſt times, joyn and unite themſelves into one intereſt, force, and counſel, againſt the entrance, growth, and ſpreading of deeper Myſteries of clearer Goſpel-glory into the world.

SECT. XX.

The fifth veil upon the truth of the ſpirit in Saints.THe Church of Chriſt under the New Teſtament hath her ſeveral ſtates, viciſſitudes and changes, through which ſhe paſſeth to come to the Land of Promiſe; and under every ſtate hath been given unto her, ſpirit, light and nouriſhment neceſſary for,The Church paſſeth through three eminent changes of ſtate to Sion. and becoming her under that preſent ſtate, there are times wherein the Temple of God; or Church of Chriſt is under curtains, then her tent is ſet up and took down, and removed from place to place: Three eminent changes of ſtate ſhe hath and is to paſſe through, which are as ſo many outer courts leading her to the Kings Pallace, or as lodging-places provided to receive the Kings daughter before ſhe be brought in to the King:The firſt ſtep or change. The firſt ſtep or change of ſtate was, when the Lord took down his ſpiritual Temple, and ſent it into caprivity, under ſpiritual Babylon, that ſhe ſhould be there for a time, times, and half a time, or 1260 dayes, which came to paſſe, when the Myſterie of iniquity entered into the Temple of the Lord, and many did fall away from the pure faith and truth, as it is in Jeſus; in the morning or firſt times of the Goſpel, the Lord Jeſus did by his own, and the Miniſtry of his Apoſtles, eſpouſe many from amongſt Jews and Gentiles, as a chaſt virgin to himſelf; he put beauty and comlineſs upon her, which ſtood in gifts and graces, and powers, purity of adminiſtrations, forms, and fellowſhips; and theſe were as ſo many ornaments and jewels, which he gave to her, as to an eſpouſed virgin, or wife of youth; and now while her glory and beauty was but freſh and new upon her, ſhe is carried away into captivity, under the yoke and power of Myſtical Babel; thus the Church was figured under the Law, by Iſrael in Egypt and Babylon; by Jacob ſerving Laban, by the heir of all in the houſe of ſervants, by the free-womans barrenneſs, deſpiſed by the fruitful bond-woman; and as the wiſdom of the Father appointed that this ſtate of Sions captivity, ſhould be the time of Sions widdow-hood, ſo he gave her light, ſpirit, communion and other qualifications, as ſuited with that deſolate ſtate, that is dark, ſervile, and carnal principles; carnal in reſpect of more ſpiritual; under this ſtate the heavens were covered with a cloud, the world lay as forſaken of God, and given into the hands of blind guides, cruel ſhepherds, and beaſts of prey; all the earth dry, and no dew upon it; no voice of God, no viſion, no lightning from God to amuſe, aw, or awake the world; all things, all men, all the world were as if no God, no Lord, no Redeemer; only there was a ſilent whiſpering of the ſpirit in Saints, ſome few beams of true light, ſome ſeed and life of God lay hid in their faith; God in tender love gave them ſo much as preſerved them in life; but for any high, choice, or ſublime diſcoveries of more ſpirit and glory, ſuch he reſerved for her next and better ſtate, as knowing them not proper to a ſtate of widowhood, wherein the worſhip and communion of Saints was moſt in bitter complaints, conflicting, weak faith, ſtrengthning of graces, little in viſions and high enjoyments of God: This is the ſtate that not long ſince was.

Second ſtep or change.The ſecond change of ſtate upon the Church, is her coming forth out of this ſpiritual captivity: This comes to paſs when Jeſus Chriſt ariſeth as it were from ſleep, and ſtirs up himſelf in the faith and ſpirits of Saints, and opens the Book of the viſion of God, and pours out a vial of light upon the Kingdom of the man of ſin, which ſtains and confounds all his humane Inventions, Phariſaical juſtification, and fair fleſhly ſhews wherewith the Saints were enticed; and cals up the Saints into more Evangelical ways, principles and worſhips. As thus, The Church was figured under the Law by Iſraels coming out of Egypt, and the houſe of Jacob from the land of Babylon; by the free-woman having in her womb a ſon of promiſe; by one coming out of the wilderneſs, leaning upon her beloved. In this ſecond ſtate God adminiſters more grace, brings forth ſome better things, raiſeth up into clearer light, into a more excellent, refined, potent ſpirit, puts upon them a new habit, and takes off the old, and cloaths them with change of raiment, finer faith, ſweeter ſpirits, clearer rays of light, and other qualifications as do agree unto, and ſente with this their better ſtate. Now the Heavens begin to be opened, the ſhadows long ſtretched upon all the earth do fly away; the Kingdom of God begins now to appear on Earth as well as in Heaven; the Skyes drop down righteouſneſs, the Earth ſprings forth and buds; The ſpirit ſays, come; the Spouſe ſays, come; and all that hear, ſay, come Lord Jeſus, come quickly. Now the Lord reveals deeper ſecrets, deeper counſels, nearer embraces, imparts things that could not be born before; old things are forgotten, all things begin to be new; the Church is now upon her way to Sion: Whilſt ſhe dwelt with the Daughter of Babylon, that Mother of Whoredoms, her ſtrength then was to ſit ſtill; now ſhe is come forth, ſhe ſits ſtill no more; every ſtep ſhe treads is on towards the heavenly land, into more light, more faith, more glory; and this ſeems to be the preſent ſtate of the Church in our day, and in this generation: Wherein I conceive the preſent eſtate of Saints is ſuch as anſwers that holy figure under the Law, of the Cluſter of Grapes brought out of Canaan into the Camp of Iſrael; and of Moſes ſeeing the Land at ſome diſtance from Mount Piſgah: ſo the Saints in this day are at ſome diſtance from the Land of the Sabbath, yet are come within view of it, and ſo near unto the borders of it as to pluck ſome Grapes from the Tree of Life, and to look into the lengths and bredths of it; our Fathers ſaw the day afar off, but we ſee it nearer; they ſaw heavenly things much in images, letter and teachings without; we begin to ſee them by their ſpringing forth within us; all their faith, knowledge of Myſteries, underſtanding of Scriptures, opinions of Light, did but repreſent Chriſt, his righteouſneſs and ſpirit at a diſtance, as without them: yet there was a ſubſtance, a ſeed in all, which was the bleſſing; the faith, knowledge and ſpirit which God is now putting into Saints, preſents things more at hand in union and within us; yet there are things more excellent then theſe reſerved for the third ſtate of the Church; this ſecond ſtate is the ſtate that now is.

The third is to come,Third ſtep or change. and it is a ſtate wherein the Lord himſelf comes into his Temple, and conſumes quite out of it the Myſterie of Iniquity by the brightneſs of his appearing in it, and gathers together on an heap all humane Inventions, curious Arts, the wiſdom and diſputings of this world whereſoever he finds them; in Sion, or Babel; in the Temple of God, or Synagogue of Antichriſt; in the faith and worſhips of Saints, or in the blind Idolatries of the world; he burns them all up as hay and ſtubble, and ſcatters them out of the earth as chaff before the wind; and now the faith, knowledge and gifts of the two former ſtates do paſs away, as being proper for Saints in weakneſs, at a diſtance; ſeeing and knowing love, righteouſneſs and ſpirit afar off, and love and union perfecteth, finiſheth and ſwalloweth up all; Communion of Saints with Chriſt in gifts and graces, is now changed into communion with him in ſpirit; it is ſo now, but will then appear to all, though denied of many; Ordinances, Temples, Teachings, Governments, which all held forth a proſpect of Heaven and Glory without us, ſhall now give place, when he comes himſelf into us, who is the end of all Law and Goſpel-miniſtrations. So what the firſt ſtate ſaw afar off, through thick veils, weak faith, carnal rudiments, conflicting graces, the ſecond ſees to be at the dore, through purer faith, increaſes of ſpirit, clearer beams from the Eaſt, opening of propheſies and promiſes; the third ſhall ſee, feel, taſte, handle and enjoy within them; and this is the Kings Daughter coming into the Kings Chamber in garments of wrought gold. All things are now in motion, the Lord is in motion to Sion; Knowledge, light, diſcerning, which are but beams from the Lord, are in motion from leſs to more glory and perfection, as the Lord approacheth and draws nigh. External adminiſtrations, governments, worſhips and intereſts, whether Civil or Spiritual, Divine or Antichriſtian, are all in motion from more to leſs, from ſomething to nothing, as he who is the end and putting away of them all ſteps on. Princes are flying into holes; Antichriſt running from form to form, from Temple to Temple, out of common ways into more refined ways, out of groſs water-baptiſm into reformed water-baptiſm, out of that into ſpirit-baptiſm, and ſo is running on towards this laſt. Senſe is withdrawing up into Reaſon, Reaſon into Faith, Faith into enjoyment of God dwelling in Man, Spirit in Saints, and the life of God revealed in us. This concludes the account and reaſons of the darkneſs that hath been ſo long upon the Church of Chriſt; wherein as other Myſteries, ſo this great Goſpel-Myſterie hath been hid from us; that is, That the Spirit or Divine Nature of Chriſt it ſelf dwels in Saints.