Glory sometimes afar off, now stepping in; or, The great gospel-mysterie of spirit, or Divine nature in saints

GLORY sometimes afar off, Now stepping in.

SECT. I.

IT begins to appear plainly to all men, that light and darkness are the two great prin∣ciples 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, Bon∣dage and Liberty, Arbitrary and Regular wayes which have been since the beginning of the world.

It doth not so plainly appear,* 1.1 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, on∣ly 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.

* 1.2Gospel-truths are many and various, but may all be redu∣ced 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, regene∣ration, 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 ei∣ther 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 su∣preme and higher, so they cannot be fully believed nor under∣stood,* 1.3 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 Pro∣mises are all in Christ: Christ is in the Father; Christ is greater then the promises; they cannot be known, nor enjoy∣ed

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 sancti∣fication 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 enjoy∣ments 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 un∣dertake a work so high and desirable, as to make search into the Cause and Grounds of the little Light, and much dark∣ness 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,* 1.4 and perverse dis∣putings 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 great∣est 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 obsti∣nacy 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 on∣ly commend these things to them, to give them occasion to instruct me and others more perfectly herein; if they be chil∣dren, 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 King∣dome.

SECT. II.

IN the first place then the Spirits dwelling in us, as it is the earnest of our inheritance of glory,* 1.5 and the first-fruits of that perfect heavenly state that shall spring forth in us: and therefore is of the same nature,* 1.6 and one very kind with that glory whereof it is an earnest and first-fruits, so the unfa∣thomableness, 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 propor∣tion 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 excel∣ling soever in the wisdom and knowledge of the truth:

For as much as the wisest man, learnedst Assembly,* 1.7 and clearest Age that hath yet been, after they have pierced deep∣est, discovered highest into this, or any other Gospel-myste∣rie, 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 know∣ledge of truth; the brightness and purity of truth, the dark∣ness and dimness of our eyes to look upon it; these do shew the clear reason and ground of those Scriptures,* 1.8 which I de∣sire 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 per∣fect 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, for∣mal, and immediate, as in the Man Christ; or only energeti∣cal, 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 judg∣ed of them by way of Question;

What kind or manner of in-dwelling hath the Spirit in Be∣lievers?

I humbly affirm, essential and personal;* 1.9 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 eter∣nal 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 Spi∣rit 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 in∣fusion 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 pre∣sence of the spirit in Saints, to be not only that essential pre∣sence 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 mis∣understanding 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:

* 1.101 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 con∣sists in a perfection and full measure of light,* 1.11 holiness, and conformity to the whole will of God revealed under that present administration; no errour clouding his understand∣ing,

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 parti∣cipation of somthing more, and more excellent then the per∣fection 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:* 1.12 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.* 1.13 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 un∣der

no government nor command of God, nor of any but his own will and fleshly lusts; and so is out of God in na∣ture, selfishness, and flesh: As thus, he is dead, being cru∣cified 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.

* 1.142. 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.

* 1.151. As he descended and came forth in the form and like∣ness 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,* 1.16 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,* 1.17 to be indeed and per∣fectly dead and buried,* 1.18 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,* 1.19 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;* 1.20 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 prin∣ciple which crucified our sins in his flesh, which I do with sub∣mission conceive is thus to be understood; That the Divine Nature in Christ crucified the spirit, life, understanding,* 1.21 rea∣son, will and affections of the man Christ to it self; his rea∣son as a man, was not the light of his created mind and spi∣rit, 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,* 1.22 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 ever∣lasting 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.

* 1.23ANother witness to this truth is from Gal. 4.6. And be∣cause 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.

* 1.241. That the union of Christ and Saints, stands in, or is by a mutual participation each of others substance, or sub∣stantial natures, and not only each of others qualifications or habits: And that this participation is twofold.

* 1.25One of Christs partaking of the humane nature and flesh of Saints, marrying it, and taking it into union with his Di∣vine 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,* 1.26 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,* 1.27 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 participa∣tions 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,* 1.28 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 be∣ing the same, and so of equal force and vertue, and so hath like effect and operation, is therefore truly and really per∣fected in that congenial and natural product of their cloath∣ing themselves upon with his spirit, the seed of God; with∣out 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 Sub∣sistence 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.

* 1.29THE 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,* 1.30 which are three; the Temple of Da∣gon, the god of the Philistines; the Temple of Bel and Me∣rodach, 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 re∣vealed to Ezekiel in visions,* 1.31 being the same with the Temple opened in Heaven; and is the new Jerusalem descending out of Heaven from God.

* 1.322. 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 ful∣filled and brought forth in these second and third Temples:* 1.33 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 cover∣ed, obscure and inchoate. The Temple seen in vision by Ezekiel, and the Temple opened in Heaven, or the new Je∣rusalem, which are the last Temples, and both one, are the perfection and full growing up of the second and third Tem∣ples into one living holy Temple for the Lord; or the my∣sterie of God manifest in the flesh, now in Saints, yet covered and inchoate, shall be in that last Temple revealed and con∣summate: 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 com∣mon 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;* 1.34 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.* 1.35 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 com∣mon 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 spi∣rit dwelling in them;* 1.36 the one being as real an union in spi∣rit 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.

* 1.37Secondly, he that brings down this union of Christ and Saints in one body by one spirit, to be no more then an uni∣on 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 bo∣dy, is some created gift, or habit of grace, or something be∣low the spirit; for as in the natural body, so it is in the bo∣dy 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 compre∣hensive 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?

* 1.38Secondly, 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 Gene∣rations 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,* 1.39 and known a∣mongst all men in Ages and Generations,* 1.40 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 Fa∣thers 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,* 1.41 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.* 1.42

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 con∣summation to that administration of him under the Law; the other by Christ, of sending his spirit into the flesh of Saints,* 1.43 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 fi∣nish 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 re∣vealed in us.

* 1.44Secondly, both these promises may be observed in their se∣veral 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.

* 1.45The first Promise, or God coming forth in flesh, had his ap∣pearance, 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 mani∣fest 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 open∣ed the vision, revealed the Mysterie, and gave a signal de∣monstration 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 dwel∣ling in the flesh of Saints, treads in the very same footsteps with the other;* 1.46 and in like manner, hath his time of wit∣nessing in Saints, his time of being slain, or cut off from wit∣nessing in Saints; his time of rising again in Saints, and fi∣nishing 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;* 1.47 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:* 1.48 This first time or state expired upon the falling away from the faith, and re∣vealing 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;* 1.49 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, where∣by 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 Di∣sciples 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 Be∣lievers, 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,* 1.50 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,* 1.51 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;* 1.52 and all the Saints shall come forth with him, Zach. 14.9. 1 Cor. 15.23. and shall with him receive from the an∣cient of dayes, judgment, and authority; and the Kingdom, and Dominion, and greatness of the Kingdom under the whole heaven,* 1.53 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 igno∣rant disputes, strife, erring spirits, different judgings, and bit∣ternesses 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;* 1.54 so it calls for a deeper, and further in∣terpretation.

The coming forth of the spirit into Saints, and dwelling in them, is promised as a more high, rich, and perfect enjoy∣ment, 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; be∣cause 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 di∣vine 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,* 1.55 I have many things to say unto you, but ye cannot bear them now:* 1.56 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; how∣beit 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;* 1.57 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 con∣verse 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: there∣fore 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 appear∣ance 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,* 1.58 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.

* 1.59A 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 pre∣pared 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,* 1.60 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 glo∣riously reigning over all. And this seeing of God as he is,* 1.61 which is the glory laid up for us, must not be conceived nor understood after an humane manner, or after the vain Phi∣losophy 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 him∣self; 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 simili∣tudes 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;* 1.62 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;* 1.63 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 ever∣lasting 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,* 1.64 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 what∣soever 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 salva∣tion, 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 inheri∣tance, after the same manner shall they come to it; the steps he did tread,* 1.65 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 na∣ture, 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 be∣hind 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 inhe∣ritance, whereof we are heirs with Christ, that is of the spi∣rit, 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,* 1.66 when the Divine nature, which is now in Christ openly, in Saints covertly, shall flow forth and be re∣vealed 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;* 1.67 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 di∣stinctions, of science falsly so called, of glosses received by tradition, of prepossessed principles, rudiments or opinions;

of bitterness, passion, rash prejudicacy, and overhasty censo∣riousness, 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 na∣ture which is in Christ, is also in Saints; he being not heir a∣lone, but they fellow-heirs with him.

SECT. IX.

A Further testimony to the truth of this Mysterie is ga∣thered from Ephes. 4.11, 12, 13.* 1.68 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,* 1.69 the deep things of God that are to be brought to light,* 1.70 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, know∣ledge, administrations, spiritual gifts, and powers, is the re∣vealing 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 spi∣ritual 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 admi∣nistration varied and changed from one degree of light to another.

Thirdly, the spirit bringing forth truth through the admi∣nistration,

gives unto men light and knowledge,* 1.71 spiritual gifts and powers (otherwise called illuminating and sancti∣fying 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.

* 1.72Fourthly, 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 Tem∣ple 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 Pro∣phets, 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.

* 1.73Fifthly, 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 per∣fect and finish up the Mysterie which is already in Saints, yet hid,* 1.74 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,* 1.75 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 him∣self 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 con∣sidered, do contribute their illustration to the further clear∣ing 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,* 1.76 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,* 1.77 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,* 1.78 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 dwel∣ling 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, be∣ing 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 be∣come spirit and life in a man.* 1.79 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,* 1.80 so this external know∣ledge 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,* 1.81 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 resurrecti∣on, 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,* 1.82 by his resur∣rection from the dead, a work of power: so he declares him∣self 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,* 1.83 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 en∣joyed

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 Under∣standing is more noble then the Object: but in spiritual things the Understanding is passive, the Object active, be∣cause the Object is more noble then the Understanding:* 1.84 So I account that knowledge of God to have least of nature or man in it, to be the purest, highest and most spiritual know∣ledge, 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,* 1.85 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 can∣not 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, where∣by 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 out∣ward 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 god∣liness, by having the spirit dwelling in me; that is,* 1.86 by having

that dwelling in me, which is the substance, life, activity, fulness, glory and power of all Truth, and all Gospel∣mysteries; for the Spirit, Father, Son and Truth, and our knowing of them, are all one; and where truth is, there is the Spirit; and where the Spirit is, there is truth.

* 1.87Fourthly, 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;* 1.88 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 hea∣venly things themselves are presented to us, and revealed in us. And as our truest knowing and seeing of a thing, is the ma∣nifestation 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 ac∣count 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,* 1.89 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,* 1.90 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;* 1.91 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,* 1.92 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 sub∣stantial 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 fi∣gures, 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.

* 1.93Secondly, 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 him∣self 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 quick∣ning

spirit:* 1.94 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 privi∣ledges without him: And this is manifest that the new Crea∣ture excels first in priviledge, in that Adam was under a Law of works, a Covenant that might be broken; the new Crea∣ture is under a Law of grace, a Covenant that cannot be bro∣ken, 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 privi∣ledge: 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.* 1.95 The ex∣cellency 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:* 1.96 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,* 1.97 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 him∣self is put into him; created gifts only, which might be de∣praved 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 where∣in it is expressed, That the spirit of Christ, which is the Di∣vine Nature, dwels in Saints, though covered and yet un∣discerned 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 be∣tween God and the Creature, so mysterious, high and in∣conceivable 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 spiri∣tual 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:* 1.98 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 in∣ventions, 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 o∣dious notions and imputations of blasphemy, damnable do∣ctrine,* 1.99 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 ter∣rible and dreadful unto most Saints, being but weak, and Children in the faith and knowledge of the mysterie; in∣somuch 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 imputa∣tions 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 ac∣cusations, 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,* 1.100 then every Saint is God, and so to be worshipped as God: even as the Divine Nature dwelling in Christ, he is there∣fore God, and so is and ought to be worshipped as God.

[Answer] Of this Argument some may say, The shew of thy coun∣tenance 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 Hea∣ven 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 ex∣cellencies 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 em∣bracement 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,* 1.101 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 alto∣gether 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 be∣come God, but to be glorified in God, and God to be glo∣rified in him: Christ is both God and son of man, both Lord and son of David.

3. So God dwels in all Saints,* 1.102 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 Jerusa∣lem 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 asto∣nishment 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 ho∣nour to Christ to be called God:* 1.103 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 there∣fore 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 be∣cause we come to God and the Father by Christ, and wor∣ship God in faith and hope through Christ, and not through Saints; therefore is Christ called God, the Saints not.

SECT. XV.

* 1.104IF 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 trans∣gression, 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 Princi∣palities and Powers of darkness, and vanquish all the Ene∣mies of man out of the world again; and so by him to re∣concile all things to himself, and in the fulness of time to ga∣ther together into one in him all things,* 1.105 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 pre∣pared 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;* 1.106 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 Media∣tor 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,* 1.107 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;* 1.108 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 glo∣riously, 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 fil∣led 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,* 1.109 and we shall see him by having that which dwels in him manifest in us. Thus in all things hath Christ the prehemi∣nence over Saints, and yet Saints are partakers with Christ of the same Divine Nature and spirit dwelling in them.

SECT. XVI.

* 1.110OUR 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 him∣self 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.

* 1.1111. 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 My∣sterie of God, or Christ dwelling in Saints: For as the uni∣on 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,* 1.112 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 per∣sonality at all, that is, hath no proper personal subsistence of Person, but only of Nature; under which dark and in∣volved 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 commend∣ed it to the world, and by Tradition through succeeding ge∣nerations 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;* 1.113 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,* 1.114 and joyns them in the fellowship and com∣munity 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,* 1.115 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.

* 1.116SEcondly, The framing and composing the whole know∣ledge of God, Speculative and Practical, otherwise cal∣led the Systeme and Body of Divinity, according to the pat∣tern 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 know∣ledge of the Son.* 1.117 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 of∣fence, though he be in mind and heart as much as before; this is to bring down the glorious and free grace of God in im∣puting 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 righ∣teousness of Christ, which is able to make us become the righ∣teousness of God in him,* 1.118 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 un∣der 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 kind∣nesses of man, whereas some are melted with Love, as others are bruised by the Law. Moreover, they confine and re∣strain 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 Au∣thority 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,* 1.119 they are not many, but one, and are but the different effects and act∣ings 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,* 1.120 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 di∣stance from Saints by these carnal, misty and corrupt do∣ctrines 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 simili∣tude in nature, and conceived and drawn out (as here ap∣pears) 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.

* 1.121THese 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 o∣ther 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;* 1.122 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 scat∣tering 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 behold∣ing 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;* 1.123 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 ap∣proach to God as a blessed Being indeed, but as one with∣out 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 con∣demnation, 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,* 1.124 ye are no more un∣der 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 up∣on 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 com∣munion, a greater glory of light and love from them; the summe of all is,* 1.125 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 chil∣dren, 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 refresh∣ed and made glad with him; yet they knew not that that spi∣rit and fulness which they felt, and tasted, was within them; that more spiritual and deeper knowledge God hid from them,* 1.126 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 chil∣dren, 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.

* 1.127THe Ecclesiastical or Church-state through the favour, fear, or superstitious zeal of Princes hath been often∣times promoted to great worldly honour, and hath en∣creased 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;* 1.128 and sometimes hath inlarged it self by Royal E∣dicts, Imperial decrees, Forces of armies, as upon wings, over many Nations, and hath become a Catholick, or Oe∣cumenical 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,* 1.129 and consci∣ence, pattern of all worships, and the measuring line of the Sanctuary; and that the union of Saints, liberty of wor∣ship, highest degree of holiness, the door to the power of Ministring should be in conformity unto their command∣ments as the doctrines of Christ; in these things was the in∣terest, 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, af∣firmed her authority sacred and indispensable, her decrees and Laws unquestionable, and watched against more spiri∣tual 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 esta∣blished, and commanded by that present Church-power they were under; they magnified the Church in its National su∣premacy, 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, les∣ser 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 do∣ctrines established by the National Church, and gone on to∣wards more perfection of light and knowledge; such could not come back from spirit to flesh, nor return again from li∣berty to bondage; they could not bless an Idol, nor defile the bed of Christ their conscience, by prostituting it to a stran∣ger, the commands and force of a National Church or Sy∣nodical Council; the Church not bearing the light of these Saints, nor the word of their Testimony, nor their separa∣ting 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 world∣ly powers, to be corrected with chastisements, and instru∣cted 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.

* 1.130THe 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 eve∣ry state hath been given unto her, spirit, light and nourish∣ment necessary for,* 1.131 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:* 1.132 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 a∣way 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 him∣self; 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 orna∣ments 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 a∣way into captivity, under the yoke and power of Mystical Babel; thus the Church was figured under the Law, by Is∣rael 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 car∣nal 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 Redeem∣er; 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.

* 1.133The 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 wor∣ships. 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, lean∣ing 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 un∣to, 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 righ∣teousness, 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, opini∣ons of Light, did but represent Christ, his righteousness and spirit at a distance, as without them: yet there was a sub∣stance, a seed in all, which was the blessing; the faith, know∣ledge and spirit which God is now putting into Saints, pre∣sents 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,* 1.134 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 Tem∣ple 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; Com∣munion 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; Or∣dinances, 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 gar∣ments 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, wor∣ships and interests, whether Civil or Spiritual, Divine or An∣tichristian, are all in motion from more to less, from some∣thing 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 ac∣count and reasons of the darkness that hath been so long upon the Church of Christ; wherein as other Mysteries, so this great Gospel-Mysterie hath been hid from us; that is, That the Spirit or Divine Nature of Christ it self dwels in Saints.

FINIS.

Notes

• * 1.1

  Job 38.19.
• * 1.2

  God in Christ, and Christ in us, the two fountains of all Gospel-truths.
• * 1.3

  Gospel-truths best known in Christ.

  Christ best known in the Father.
• * 1.4

  The cause of all the darkness that hath been, and yet is upon the world.
• * 1.5

  Eph. 1.14. 2 Cor. 5.5.
• * 1.6

  Rom. 8.23.
• * 1.7

  Job 37.19.23. and 26.9.14. and 11.7, 8, 9. Eccles. 7, 24. 1 Cor. 13.12.
• * 1.8

  Hos. 6.3. Phil. 3.13, 14. Eph. 1.17, 18, 19. Heb 6 1. Joh. 16.12, 13.
• * 1.9

  In-being of the Spirit in Saints, is es∣sential and per∣sonal.
• * 1.10

  First testimony to the Spirits in-being in us.
• * 1.11

  The perfection of the first Man, what it is.
• * 1.12

  Christ and Saints in him; wherein excel∣ling Adam, and all natural men in him.
• * 1.13

  The second te∣stimony to the spirits in-being in us.
• * 1.14

  Sins crucified perfectly and at once to faith; imperfectly and gradually to sense. 1 Cor. 15.31.
• * 1.15

  Rom. 8.3.
• * 1.16

  Saints how perfectly cru∣cified and freed from the guilt and filth of sin.
• * 1.17

  Rom. 6.4, 6, 11.
• * 1.18

  Col. 2.11, 12.
• * 1.19

  Saints how raised up into a spotless state.
• * 1.20

  Col. 2.12.20. Rom. 6.7. Eph. 2.6. Joh. 14.20.
• * 1.21

  The Divine Na∣ture crucified our sins in Christ.
• * 1.22

  The Divine Na∣ture crucifies sin in Saints.
• * 1.23

  The third te∣stimony to the spirits in-being in Saints.
• * 1.24

  Ʋnion of Christ and Saints is in substance.
• * 1.25

  Of Christs par∣taking of the nature and flesh of Saints.
• * 1.26

  Isal. 62.4. Psal. 132.14.
• * 1.27

  Of Saints par∣taking of the nature and spi∣rit of Christ. Isai. 54.5.
• * 1.28

  ☜
• * 1.29

  The fourth te∣stimony to the spirit in Saints.
• * 1.30

  1 Chr. 10.10. 2 Chr. 36.7. Ier. 50.2. Acts 19.26, 27. Ioh. 2.19, 21. Ezek. 41.1.
• * 1.31

  Rev. 21.10.
• * 1.32

  The Temple at Jerusalem ful∣filled in Christ and Saints.
• * 1.33

  The Temple of Christ and Saints perfect∣ed in the last Temple opened in Heaven.
• * 1.34

  Eph. 3.19.
• * 1.35

  The fifth testi∣mony to the spi∣rit in Saints.
• * 1.36

  Christ is to the soul, what the soul is to the body.
• * 1.37

  Ʋnion of Christ and Saints by created inspirations, only brings forth two con∣clusions which destroy the re∣ality of that u∣nion.

  First conclusion
• * 1.38

  Second conclu∣sion.
• * 1.39

  Col. 1.26, 27.
• * 1.40

  Ʋnion of Christ in Saints, was a Mysterie hid until the dayes of the Gospel.
• * 1.41

  The sixth testi∣mony to the spi∣rit in Saints.
• * 1.42

  God in Christ the great pro∣mise under the Law.
• * 1.43

  God in Saints the great pro∣mise under the Gospel.
• * 1.44

  Both these pro∣mises pass through the same states, conditions and changes.
• * 1.45

  The first pro∣mise, or God in flesh, and his threefold state.
• * 1.46

  The second promise, or Christ in Saints, and his threefold state.
• * 1.47

  Revel. 21.22.
• * 1.48

  Joh. 14.20.
• * 1.49

  2 Thess. 2.10.
• * 1.50

  2 Thess. 2.2.8.
• * 1.51

  1 Cor. 15.24.28. The day of Christ to come, is not the last end of all. Dan. 7.14. Revel. 1.7.
• * 1.52

  Zach. 14.9.
• * 1.53

  Dan. 7.7, 8, 23, 24, 25, 26. Revel. 13.1, 5, 6, 7. Revel. 17.12, 13, 17.
• * 1.54

  The sending of the Spirit upon Christs with∣drawing, an higher enjoy∣ment then his presence with them in flesh, therefore more then in gifts and graces.
• * 1.55

  Joh. 16.22.
• * 1.56

  Christ in Saints, a truth that could not be born in the day of Christs presence in flesh
• * 1.57

  Christs presence in flesh gives place to his pre∣sence in spirit. God glorifies himself in man, to glorifie man in himself.
• * 1.58

  Joh. 16.22.
• * 1.59

  The seventh testimony to the spirit in Saints.
• * 1.60

  All objects and appearances dye out of us, as God appears in us.
• * 1.61

  Seeing God as he is, how to be understood.
• * 1.62

  Luk. 24.12.
• * 1.63

  Love in God from Eternity, but cleared up to the world by Christ.
• * 1.64

  How it was done.
• * 1.65

  Divine Nature as in Christ first veiled, then manifest; so is it in Saints.
• * 1.66

  Manifestation of the sons of God is the Di∣vine Nature revealed in us.
• * 1.67

  1 Cor. 15.28.
• * 1.68

  Eighth testimo∣ny to the spirit in Saints.
• * 1.69

  Col. 2.2, 3.
• * 1.70

  In-dwelling of God himself in man, is the end of all truth, and administrations of truth.
• * 1.71

  The end of spi∣ritual gifts.
• * 1.72

  Measuring line of all admini∣strations with∣out, and gifts within, what it is.
• * 1.73

  The end of all administrati∣ons and gifts.
• * 1.74

  Ioh. 14.20.
• * 1.75

  2 Pet. 1.19.
• * 1.76

  The ninth te∣stimony to the spirit in Saints.
• * 1.77

  God makes not happiness, sin makes not mi∣sery, unless within us.
• * 1.78

  Eccl. 3.11.
• * 1.79

  True knowledge of Christ, what. Joh. 6.63.
• * 1.80

  Not as with∣out or after the flesh:

  But as within or after the spirit.
• * 1.81

  Eph. 1.19.
• * 1.82

  Rom. 1.4.
• * 1.83

  God not known by a form of knowledge, but by spirit in us.
• * 1.84

  Man in know∣ing Creatures is active, in knowing God is passive.
• * 1.85

  Gal. 4.9.
• * 1.86

  1 Ioh. 2.20, 27.
• * 1.87

  True knowledge of God is by God his dwel∣ling in us.
• * 1.88

  Joh. 8.32.
• * 1.89

  Tenth testimony to the spirit in Saints.
• * 1.90

  Christ and Saints have but one life, the eternal spirit.
• * 1.91

  Joh. 6.57.
• * 1.92

  1 Cor. 12.12, 13.
• * 1.93

  If Christ him∣self be not in Saints, no life in Saints.
• * 1.94

  Second Adam and all in him, wherein excel∣ling the first Adam, and all in him.
• * 1.95

  Heb. 8.10. 2 Cor. 3.6.
• * 1.96

  New Covenant ministers spirit into us, there∣fore cannot be broken; the Law the letter only, therefore broken.
• * 1.97

  2 Cor. 3.7,8.
• * 1.98

  Spirit himself in Saints, why so sentenced and excommu∣nicated out of the world.
• * 1.99

  This truth why so dreaded of Saints.
• * 1.100

  First counter-reason against the spirit in us.
• * 1.101

  God in Christ, yet the man Christ is not God, but Christ is God.
• * 1.102

  God in Saints; yet Saints are not God, but his Temple.
• * 1.103

  Second reason against the spi∣rit in Saints.
• * 1.104

  Third reason against the spi∣rit in Saints.
• * 1.105

  Dan. 9.25. Heb. 2.10. Col. 1.18.
• * 1.106

  Joh. 5.22.27.
• * 1.107

  Preheminence of Christ above Saints destroyes not, but con∣firms spirits in-being in Saints.
• * 1.108

  1 Tim. 3.16. Rom. 15.7. Joh. 17.22.
• * 1.109

  1 Joh. 3.2.
• * 1.110

  The fourth reason against the spirit in us.
• * 1.111

  The first veil which hath been upon the truth of spirit in Saints.
• * 1.112

  Ʋnion of God and Christ darkned, darkens the union of Christ and Saints.
• * 1.113

  2 Cor. 5.19. Col. 2.9. 1 Tim. 3.16.
• * 1.114

  Joh. 14.20.
• * 1.115

  Joh. 17.21.23.
• * 1.116

  Second veil which hath been upon the truth of spirit in Saints.
• * 1.117

  The greatest truths how cor∣rupted and per∣verted former∣ly, and as yet.
• * 1.118

  2 Cor. 5.21.
• * 1.119

  1 Cor. 12.11. Gal. 5.22.
• * 1.120

  Isa. 60.1.
• * 1.121

  The third veil which hath been upon the truth of the spirit in Saints
• * 1.122

  Reason of the low attain∣ments of Saints in former times.
• * 1.123

  And in present times.
• * 1.124

  Rom. 6.14. Rom. 8.15.
• * 1.125

  Attainments of most in former and in present times, what.
• * 1.126

  Attainments of a few in present times, what.
• * 1.127

  The fourth veil which hath been upon the truth of the spirit in Saints
• * 1.128

  Civil and Church-state twisted toge∣ther have veil∣ed up truth.
• * 1.129

  National Church-state hath kept light of truth out of the world.
• * 1.130

  The fifth veil upon the truth of the spirit in Saints.
• * 1.131

  The Church passeth through three eminent changes of state to Sion.
• * 1.132

  The first step or change.
• * 1.133

  Second step or change.
• * 1.134

  Third step or change.