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to bow? Is not the reward to him who laid down his glory to take upon him the body of flesh, and appear in it, that he might honour, glorify and fulfill the will of his Father?

Query 11. Are not the children and he of one? Are not he and they of the fame ftock? (Both be that fanctifieth, and they who are fanctified, are all of one, Heb. ii. 11.) Is it not from thence that he is not afhamed to call them brethren, even because he finds the nature, Spirit, and life of his Father in them? What makes a child to God? Is it not the being begotten of the Father, and born of the Spirit? And that which is born of the Spirit, is Spirit. Now mark: have we the denomination and relation with Chrift from that which is spiritual, and hath Chrift himself the name from or because of the body of flesh? Nay, nay; the name Chrift was from the anointing which was in the body, which ran into and filled the veffel. It is true, the body, in and by the union, partakes with him of his name; but the name belongs chiefly and moft properly to the treasure in the veffel.

Query 12. What is it to put on Chrift, or what is the putting on of Chrift? Is it the putting on of that body of flesh? Or the putting on a belief concerning him, according to what is faid of him in fcripture? Or is it not rather a putting on of his nature, his feed, his Spirit, his life, wherewith the fouls of those that are born from above are cloathed, as the body is with a garment?

Query 13. Who was it that faid, I am the refurrection and the life? Was it not Chrift? And what did he fay it concerning? Did he fay it concerning the body, or did he fay it concerning the power and virtue of the Father which was in the body? Did he not fay it concerning that which had the power of life in it before it took up the body, and had alfo the power of life while it was in the body? yea, and could raise up not only other bodies, but that alfo after it had laid it down? For after it was laid in the grave, he could raise it up, and take it on again, as well as he did at first, when it was first prepared, John x. 17, 18.

Query 14. If I, or any one elfe, have felt the faving arm of the Lord revealed in us; if we have felt a measure of the fame life, power, and anointing revealed in our veffels as was revealed in his, is it not of the fame nature? Is it not the fame thing? Is not Chrift the feed? And is not this feed fown in the heart? Now if this feed fpring and grow up in me into a spiritual shape or form (though it be but of a babe), is not Chrift then formed in me? If I be ingrafted into, and grow up in it, am I not ingrafted into Chrift (the true olive-tree, the true vine) and do I not grow up in him? And is not this the fame Chrift that took upon him the body of flesh, and offered it without the gates of Jerufalem? Is there any more than one, or is there any other than he? Is Chrift divided? Is there one Chrift within, and another without? He that knoweth the least measure of the thing, doth he not know the thing in fome measure? And he that is in the least meafure of the thing, is he not in the thing? He that knoweth the Son, doth thing? VOL. II.

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he not know the Father? And he that knoweth the Spirit, doth he not alfo know the Son? And he that is in the Spirit, is he not in the Son? For they are one nature and being. A man may have notions of the one, and not of the other; but their nature, their being, their life, their virtue is infeparable. And as Chrift faid concerning the Father, That he was in the Father, and the Father in him; and that he that faw him, faw the Father; fo may it not be as truly affirmed (in the true fenfe and understanding of life) concerning Chrift, that he is in the Spirit, and the Spirit in him; and that he that feeth the Spirit, feeth him; and he that feeth him feeth the Spirit? For he is the Spirit, according to that fcripture, 2 Cor. iii. 17. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. What to do? Why, to fee and read within the veil, and to behold the glory of the Lord, which is revealed there; which they whom the veil was over formerly, or whom the veil is over now, have not liberty to do. Here is confufion and impoffibility to man's wisdom; that Chrift fhould be all one with the Spirit; that Chrift fhould fend the Spirit in his name, and also himself be the Spirit whom he fends. (This is an hard faying, who can bear it?) And yet this confufion to man, is God's wifdom, and precious in their eye who are taught of him.

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For it is one and the fame Chrift that was fignified in types and fhadows under the law, revealed in the fulness of time in that prepared body, and afterwards in Spirit. Now after he was afcended, he received the Spirit fo as he had not received him before; and fo having received the promise of the Father, he fo difpenfeth the Spirit to his brethren and difciples, as it had not been dispensed before. Indeed he comforted and refreshed his people under the law by his Holy Spirit, which was their inftructor then, Neb. ix. 20. and taught them the things of God under types, fhadows, and refemblances. When he came in the body, he chofe out disciples, whom he taught the things of the kingdom, and was a refresher and comforter of them therein. And was not this another comforter than those had under the law? Had the Jews before ever any fuch comforter, as Chrift was to his difciples in his bodily prefence? Now when he afcends, he receives the Spirit from the Father, as the Father had promised him; and having fo received him, he fends him to them for their comforter. And may not this justly be termed another comforter than Chrift was in his bodily prefence? And yet is it not alfo the fame Spirit of life, that had been with them in that body? So that it is another in the way of administration, but the fame in fubftance; even the Word which was from the beginning, the Spirit which was from everlafting; and to everlasting there is no other.

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Now as the Father fent the Son, and yet was with and in the Son; fo the Son fending the Spirit, he alfo is with and in the Spirit. And as it is the Father's will, that the fame honour be given to the Son as is given to him, fo it is the Son's pleasure, that the fame honour be given to his Spirit as is given to him. Yea, as he that will worship the Father, must wor

fhip the Son, must come to him in the Son, muft appear before him in the Son, must reverence and kifs the Son; fo he that will come to Chrift, will worship him, muft come to him in the Spirit, muft bow to him in the Spirit. Yea, he that will know and worship Chrift in his fulness (in the majefty of his glory, dominion, and power), muft learn to bow at the lowest appearance of his light and Spirit, even at the very feet of Jesus; for that is the lowest part of the body.

Query 15. Did not the bridegroom go away, as to his appearance in flesh, that he might come again in Spirit? Did not the apoftles, who knew his appearance in flesh, and his tabernacling among them, know alfo afterwards his appearance in Spirit, and his tabernacling in them? And were not their hearts filled with joy unfpeakable, and full of glory, because of the presence of the bridegroom? Did they not know the man-child born and brought forth in Spirit, as really as ever he was born and brought forth in flefh? Yea, did they not travail and help to bring him forth? Were there not many in that day, who could fay concerning the fpiritual and inward appearance of the bridegroom, We know that the Son of God, the eternal life, the pure power and wisdom of the Father, is come? Did they not receive from him the understanding which he gives in and by his coming? Yea, were they not in him that is true, even in Jefus Chrift the Son, who is the true God, and life eternal? (1 John v. 20.) Had they not received the kingdom which could not be fhaken? And did they never fee and converfe with the King in the kingdom? Nay, did not he walk in them and they in him, and he fup with them and they with him, in the kingdom? Oh! that ye could read in Spirit! Oh! that ye did receive that measure of life from Chrift, which the Father hath allotted you, that ye might read therein; but the letter (read out of the Spirit) darkeneth and killeth.

Query 16. What is the laver of regeneration, or the water wherewith the foul is wathed, and whereof a man is born again? Is it outward or inward ? Is it the water which ran out of the fide of the natural body, when it was pierced with a fpear? Or the water which fprings from the fountain of life, the water which floweth from the Spirit? What are the waters which corrupt, mud, and defile the mind? Are they outward waters? And what are the waters which purify and cleanfe it? Can they be of a lower nature than spiritual? What are the waters which answer the thirst of the foul after life, after purity, after falvation; that refresh and glad the heart of him that drinketh thereof? Are they not from the pure river, clear as chryftal, which runs from the throne? And if the water which cleanfeth and nourifheth the foul be spiritual; can the flesh and blood (which falleth not short of the water in its virtues, properties, and operations) be inferior to it in nature and kind?

Query 17. Can outward blood cleanse the confcience? Ye that are fpiritual confider. Can outward water wash the foul clean? Ye that have ever felt the blood of sprinkling from the Lord upon your confciences, and your

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confciences cleansed thereby; did ye ever feel it to be outward? It is one thing what a man apprehends (in the way of notion) from the letter concerning the things of God, and another thing what a man feels in Spirit.

Query 18. Seeing the apoftle speaks of purifying the heavenly things themfelves, Hebr. ix. 23. it would feriously be inquired into, and the Lord waited on, to know what nature thefe facrifices must be of, which cleanse the heavenly things? Whether they must not of neceffity be heavenly? If so, then whether was it the flesh and blood of the veil, or the flesh and blood within the veil? Whether was it the flesh and blood of the outward earthly nature, or the flesh and blood of the inward fpiritual nature? Whether was it the flesh and blood which Chrift took of the firft Adam's nature, or the flesh and blood of the fecond Adam's nature?

Query 19. What is that, wherein they that are in the Spirit, behold as in a glafs, with open face, the glory of the Lord? Is it not Chrift? And how is Chrift fo? Is it not as he is made manifeft in Spirit? Doth he know Christ aright, or believe in him aright, that knoweth him according to his bodily appearance (that can relate, and firmly believe, what he did therein) or he that knoweth and believeth in his Spirit and power? Henceforth know we no man after the flesh; no not Chrift (faith the apostle), though we have known him fo. What meaneth that? The fame thing may be known feveral ways: outwardly, inwardly; according to the flesh, according to the Spirit. Now, if ye are of the Spirit, live in the Spirit; if ye live in the Spirit, know in the Spirit the things of God after the Spirit, as the Spirit reveals, as that which is born of God receives; and not as the wisdom, understanding, reason, and flesh of man can receive; and then ye will come into fellowship with Chrift, both in his death and refurrection, and know indeed the refurrection both of the life and of the body: which to know, and be able to acknowledge in Jefus, is very precious.

Query 20. Hath not Chrift made us kings and priests to God, even his Father? What is it that is the king and priest in us? And if we be priests, must we not have fomewhat to offer? What have we to offer? And what makes our facrifices favoury and acceptable? Is it not that of his Spirit, that of his life, which is in them? Is it not the faith, the love, the obedience (which are all of him) wherein they are offered? If we should give our bodies to be burned (in the way of teftifying to truth), without this would they be accepted? If we give but a cup of cold water in this, is it not accepted?

Now, is the life, the faith, the obedience of the Son, the thing which is of value in us? And was it not the fame which was of value in him? What did the Father require of the Son, for fatisfaction for Adam's difobedience? Was it not the obedience of the fecond Adam, which weighed down the tranfgreffion and disobedience of the first? Doth not this make all righteous (who are of him, and found in his nature), as the tranfgreffion of the first made all unrighteous? Rom. v. 19. Sacrifice and offering thou

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wouldft not. Lo I come to do thy will, O God! (He taketh away the first, that he may establish the second.) By the which will we are fanctified, thro the offering of the body of Jefus Chrift once for all, Heb. x. 9, 10. What can be plainer to that which hath truth's ear? So, by truth manifested in the heart, there is nothing denied of what is faid concerning Chrift in fcripture, but every thing owned, believed, and received in its proper place.

Query 21. Who is the captain of our falvation? Who is it that girdeth himself with might, riding on conquering and to conquer all the enemies of the foul? Is it not the Lamb? Is it not Chrift? Is it not he whose name is called the Word of God? And yet how can it be he? Is not he to fit at God's right hand, until his enemies be made his footstool?

Query 22. What is the water and Spirit, whereof a man must be born again, or he cannot fee the kingdom of God? Is it Chrift's flesh and blood or no? His flesh faw no corruption; and incorruptible flesh and blood may enter the kingdom, though corruptible cannot.

Query 23. What did all the types, veils, and fhadows under the law fignify? Did they fignify another veil? Did they fignify or fhadow out that which was outward? Or did they fhadow out and fignify that inward life, virtue, and faving power, which was the fubftance of all?

Query 24. Is not the fubftance, the life, the' anointing called Chrift, where-ever it is found? Doth not the name belong to the whole body (and every member in the body) as well as to the head? Are they not all of one; yea, all one in the anointing? Was not this the great defire of his heart to the Father, that they all might be one, even as the Father and Christ were one, John xvii. 21. 23. And fo being one in the fame Spirit (one in the fame life, one in the fame divine nature, 2 Pet. i. 4. even partakers of God's holiness, Heb. xii. 10.) Chrift is not ashamed to call them brethren, Heb. ii. 11. nor is the apostle ashamed to give them the name Chrift together with him, 1 Cor. xii. 12. The body is the fame with the head; one and the fame in nature; and doth not the name belong to the nature in the whole? So that the name is not given to the veffel, but to the nature, to the heavenly treasure, to that which is of him in the veffel, to that which the Lord from heaven begets in his own image and likeness, of his own fubftance, of his own feed, of his own Spirit and pure life.

Query 25. What was that live coal from the altar, whereby the prophet Ifaiah's iniquity was taken away, and his fin purged? Isa. vi. 6, 7. Can any thing purge away fin, but the blood of Christ?

Query 26. What are the leaves of the tree of life, which are for the healing of the nations? Is not Chrift the tree of life? Is there any other tree of life befides him? Is there, any other healer? And what do these leaves of the tree of life heal the nations of? Do they not heal them of their fins, and of the fickneffes and diftempers of their fouls because of

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