THE BABE OF GLORY, Breaking forth in the broken Flesh OF THE SAINTS Breathing out The Life of God (Hid in their Flesh) now to be revealed and raised, Isa. 40.5, 6. BY WILLIAM ERBERY. And she brought forth a Man child who was to rule the Natitions with a rod of Iron, and the child was caught up to God and to his throne. Rev. 12.2, 5. London, Printed by J. C. For Giles Calvet, at the Sign of the Black spread-Eagle, at the West end of Paul's, 1653. A Preface to the following Letters. THe Gospel is a mystery, the mystery of the Gospel is Christ in us the hope of glory, Rom. 16.25. Eph. 3.3. Col. 4.3, 4. 1 Cor. 14, 26 Col. 1.27. The manifestation of the Spirit in manifold gifts, was most necessary for those who should manifest the Mystery of God to men; three gifts especially, of a tongue, interpretation, and revelation; a tongue, to open the Original, as to utter it to all Nations. The gift of Interpretation, to interpret Scriptures infallibly translated, and to transcribe the thoughts and writings even of heathen Poets to a holy sense of the Mystery of God. The Spirit of revelation was not only that which was common to Saints, Eph. 1.17. but a special gift of the Spirit, to reveal both the Mystery of Christ, Eph. 3.3. and by that mighty power working in them, to present every man in Christ, Col. 1.27, 28, 29. According to that measure of the spirit in me (being in much confusion, even in Babylon with all the Saints) I shall manifest this Mystery, as 'tis made known to me by the teaching of God in my Spirit. First, I say, that the Mystery of the Gospel, or of God, is Christ in us the hope of glory; the glory, is God in man's flesh, Zach. 2.5. Christ in us, is God manifest in our flesh as in his; Joh. 14.20. Christ in us is called the hope of glory, because they in whom Christ is revealed, have the glory so revealed in them, as to wait for it in themselves, as 'twas in him when raised from the dead. For as Christ was the brightness of his father's glory, and this glory vailed in flesh while he lived in it: so in death his flesh being crucified and slain to God, God raised it up to glory the third day, and so the glory was revealed: 1 Pet. 1.21. This was to manifest the Mystery of God in us; the same God and father being in our flesh as in his, Phil. 3.11. will raise us up to the same glory of Christ risen. This resurrection of the dead, was that which the Apostle had not attained to, 1 Cor. 15. yet waited for, and all the faith of Gospel-saints, was so exercised in this Resurrection, 2 Cor. 4.10. that they always bare in their bodies the dying of the Lord Jesus, that the life of jesus might be manifest in their mortal flesh; that as, Christ though living in the flesh, his life was in the Father, and this fully manifest in his resurrection, when his body was so glorious, that nothing but God, even the glory appeared in him: so when jesus shall descend from heaven, from his hidden Deity or Godhead, and come down in the Spirit, fully manifest in our flesh, we shall be changed and raised up to the same glory, Col. 3.3. even to the life of God himself; for as our life is now hid with Christ in God; so when Christ who is our life shall appear (fully in us) we shall appear with him in glory; but we must suffer first, and die to flesh as he did, before we live and reign with him. The first resurrection and reign of the Saints with Christ, is a more spiritual Mystery then carnal Christians and Churches commonly conceive; 'tis not in worldly government and outward glory, but in that glory aforesaid to be revealed in us, when we shall (as Christ raised) rule the Nations with a rod of iron, Rev. 2.26, 27. Rev. 3.21. jer. 51.21, 22. Zach. 10.5. 1 Cor. 6.2. and dash them in pieces like a potter's vessel, not only Churches and Kingdoms, but Armies and horsemen we shall tread down as dirt in the street: yea, we shall sit in the throne of God with Christ, being above all things below God, and judge the world of Angels and men; not only Angels of Churches, but all that is of a carnal principle, and Power on Earth. This Resurrection and reign of the Saints, I call often a third dispensation: for as Christ and the glory was revealed but in part, even in the Apostles themselves, who knew but in part, and prophesied but in part: so all of that second dispensation went no further than death, they were baptised into Christ's death; by breaking of bread, shown forth his death in them, they being in a dying and suffering condition; but in the third dispensation, typified by the third day's resurrection, the Body of Christ the Saints shall so rise in the Spirit, and their life hid before, shall be so fully manifest in their flesh, that nothing but God, nothing but glory shall appear in them: yea, they shall so rise and shine, that the glory shall rise upon them, and the glory shall be not only in them, but so on them, Isa. 60.1.14. Isa. 61.9. that both themselves and all those that shall acknowledge that they are the seed whom the Lord hath blessed. No man shall dare to curse or blaspheme, not trouble nor touch them, no more than Christ was when raised from the dead. These are the Saints of the most high this day, who are above all forms, and flesh, not in attainment or present enjoyment, but in pure apprehension, perfect conviction, and patiented waiting for it. While waiting, they are as a woman with child, to bring forth the Babe, the first born of glory in themselves; that is, to bring forth Christ fully in their flesh; but their flesh must suffer first, as Christ's did, before glory was brought forth, and he begotten in the resurrection. Thus the Saints did suffer as a woman in travel before the man child, before Christ in the Spirit was brought forth in the Gospel or second dispensation, john 16.20. 'Twas so, and 'tis so now under the Apostasy; the Church or people of God are as the woman in heaven, who travels in pain to be delivered of the Man child, Rev. 12.2. but when the third dispensation comes, there will be sorer pangs and throws on all the Saints, who shall suffer more than ever any before; their sufferings being more great and general, even on the whole body, jer. 30.6. For a man shall travel with child, yea every Man shall be as a woman in travel. 'Twas but a child, the child jesus was brought forth in the gospel-dispensation, Act. 4 27. when we all come to a perfect man, to the measure of the statute of the fullness of Christ, than the prophecy is fulfilled, A woman shall compass a man, Jer. 31.33. 'tis not a Babe now, nor a child any more, but A man, that's the mighty God is brought forth in glory. Christina Regina Sueciae. Anagram, Hic est in viragine Caesar. Here's Caesar in a manly woman. A word in season By a Suedish Scholar. From Wales. Dear Friend, FLesh is burning so fast with us here, and elsewhere, that I cannot transcribe what is written within for present; your lines are blessed to me, and therefore may I say, Do not imprison the truth from me in unrighteousness. I am a child, but not yet little enough; I long for the promised slumberings, for he giveth his beloved sleep, that is, Rest from his own thoughts in the secret chamber, till the indignation be overpast. If you be got into the Cradle of innocency, you are taught of him (who is nothing that can be seen with the natural mind) and can but cry in that Cradle. And when you cry Abba, forget not your poor, tried, tempted, tired, and through mercy sustained and renewed Lover and Brother, M. L. From Ireland. Dear Sir, LInes are too low to manifest endearendess of love in union, yet must I borrow some of those beggarly and vanishing appearances for to salute you withal; my rejoicing is, to behold darkness and ruin upon all fleshly gloryings, and former excellencies, wherein so many vain boastings have appeared. Well! confusion and a poor mournful dying spirit is my state, the very life and vigour of all knowledge is taken away from me; I hear no news of him or from him but lie slain under the Altar, and say, How long Lord will it be ere thou come forth and reveal thyselfâ–Ş to save all flesh with a vengeance, and to plague every apprehension into truth! Well dear life, eat and drink abundantly, expend thyself upon thy own, for there is enough to satisfy and content thee. I can say no more, but retire home into my root from whence I came forth, and where I am thine in all love and union, T. R. From England. Dear Sir, IN whom I have much delight; although you are far distant in the shadow, yet I see you often in the substance, where Saints appear, where Christ appears, in the glory, honour, and majesty of God in eternal life; which eternal life once seen in God, it draws men into the invisible world, the first and last creation, which shall in short time be manifested to and in our mortal bodies; by which we shallbe changed into the age, and stature, and strength of the world immortal in life eternal, which is this day coming amongst us, even amongst dead men, blind men, dumb and deaf men: it will indeed appear first unto those that are dead in this world. I say, to those that are dead, and lying slain and crucified in this world, to all the evil and the good thereof; to the righteousness, holiness, wisdom and glory; also to all evil which dwelleth spiritually in the thoughts and intentions of the heart, with all the filthy corruptions of the earthly man which dwelleth in the polluted flesh; that when we have beared about in our bodies the dying of the Lord Jesus, than the life of jesus shall again be manifested in our mortal bodies; even when the Lord Jesus shall cause his voice to be heard in the earth, saying, Thy Dead men shall live, even with my dead body shall they rise: awake and sing ye that dwell in the dust. Oh the dead! it is they only that shall live, the blind only shall see, the deaf they shall hear, and the dumb men they shall sing the Lords song in the inward world with the holy ones, in the holy God, in heavenly places, in heavenly nature, invincible strength, yet comprehensible and attainable, for man shall receive that in restoration, which the heart of man could not conceive in the old creation, and that which never entered into the sinful heart of man, shall infinitely dwell in men in the new creation (when the tabernacle of God is with men) and that which eye hath not seen, no not the Angels of God, (for they desired to look into it) shall man behold with open face; and the depths of God's wisdom which was past finding out, shall through God be found in man, and man in it, even when God and man is made through Christ perfect in one, even when Christ appears a perfect Church, and the Church appears a perfect Christ, and both in perfect God; this is the perfect union, which will be manifested in man: then the mighty Immanuel shall be again revealed, God with man, and man with God; to this end our Lord first appeared, that he might bring many sons unto glory. This was the work of the Gospel, so to reveal and bring to light immortality and life unto the sons of men, whose life is hid in God, and God is hid in man, but both shall be revealed: and this will be the everlasting Gospel that shall be preached unto men; even the power of the holy one which will make the people a willing people, to draw nigh unto the holy mount, to be adorned with the beauty of holiness. to put on the robes of righteousness, and the garments of salvation, and to enter in with Christ into the Wedding chamber, the immortal life, the Angelical world, or Celestial glory; yea, into the perfect prudenty of the invisible, infinite, comprehensible God; and this glorious and mighty one shall be revealed in us, and us in him: and both manifest unto the world, which will then appear; even the righteous nations that are saved shall behold God in the Majesty of his holy people, even his ancient ones, who are the tabernacle of God, the throne of judgement: yea, his resting place, also the Church and City into which the Gentiles shall bring their glory and honour into it, and the nations that are saved shall walk in the light thereof; for the law shall go forth of Zion, and the word of the Lord from Jerusalem, and then shall be the time of truth and peace in the earth (the new earth) where the knowledge of the Lord shall cover it, as now the waters do the sea. Oh Lord open the gates of thy love and life, that thy holy people may enter in; That the poor Gentiles which are thine, may receive life from the dead, and let this be the only desire of all the people of God, even all that are mindful of the Lord, and give him no rest, till he hath made Jerusalem the praise of the whole earth, and the glory and the light of the world, that the gentiles may come to her light, and kings to the brightness of her rising up. But my desire is not to speak unto you in dead letters, which are but forms and shadows; but rather to speak with you in the living word, in the morning Star, in the Son of Righteousness, who is the Life-light, and power of God, which life and power is by some few of us in our parts waited for, and we are drawn up, and are assembled together at the foot of the mount, to receive the law of God, which will be given forth again unto Israel: and here I rest with you, A. H. From Scotland. Dear Sir, ALthough I cannot hear from you, yet I cannot but write unto you, though you need it not; but so it is, that that which is great can converse with the meanest administration. That which I am to tell you, is this, That our joy is full, but what it is, is not to be spoken of here to any, but to that which lives in it (though it needs not) and that cannot speak it out, because the world cannot bear it as yet. For so said Christ, there was a striving, the one to sit at the right hand, the other at the left, but the greatest must be the least, this they could not bear; and the least is the greatest with God, this men will not hear. Further, I find our work done to our hand, our labour is past, yet we know it not; our Sabbath goes on daily, and is approaching, to put an end to all our labour, yet we must travel for a time till our Rest be brought forth, and our rejoicing finished. Yea further, our repentance to sin no more, is come to ourselves, whilst others may judge us in our liberty; that is no evil to us; so that we may say, our lot is fain into a good ground, for the Kingdom that we waited for hath appeared, and is full, and nothing can add any thing to it (by way of sacrifice) let men say or do what they will: and if we appear not what others would have us to be to them yet our kingdom maintains us. For who can separate the Lord from himself? Dear Sir, By this you may perceive how far I am gone, and where I rest everyday; and let me tell you, if the Kingdom do enlarge itself, you shall hear more from me; but it is so great with me, that for the present my pen is made dry, and I cannot deliver that which is now upon my spirit; for no flesh is able to bear it, and I am fain to converse with mean things, for fear it will be too hard for me. I confess I could speak it to that which hath not an ear to hear, nor an eye to see, for that cannot be troubled, and that is satisfied already and made silent; and is it, or would be changed into that rest, that being one, it might take its rest, and live in itself, as it was from everlasting. O how great and happy is that which spoke to Moses when he was sent of God in an errand to Pharaoh, telling him, I Am hath sent thee, etc. In that very hour I died being satisfied in what was spoken to Moses, for Moses was made silent, and Pharaoh must die for it, yet his seed lives in persecuting, but knows it not, because they go by the name of Israel, yet do Pharaohs work in persecuting they know not what. And because the Lord is bringing forth himself in a way that he brought not forth himself in Israel; Israel also saith, It is not my father, but Israel is a child, and as yet does not know the Father, nor all the ways and several dispensations of the Father. For the wind bloweth where it listeth, and Israel knows it not, but the Lord is satisfied in the thing, and lives in his own will, whilst Israel is a judging of what men act for God: the story you have in Israel and Pharaoh; and little did Israel think whilst it suffered under Pharaoh, that Pharaoh acted for God in punishing Israel; Pharaoh did the work of God in it to purpose, and yet Pharaoh knew it not, that it was the design of God to deliver Israel, because Pharaoh thought there was none but he that was greater; insomuch as he inquired of Moses who was the Lord, and thought by that to destroy Israel; but as Pharaohs daughter was made on purpose to save Moses, so Israel was made to be the destruction of Pharaoh. Yet further Pharaoh is sick of Israel, and for that purpose bespeaks the Midwives, that when the women are upon the stool, and they find it a male, that they destroy it: but had Pharaoh known that the Midwives were the Lords, and that he had first bespoken them, he would never have been so simple as to have meddled with Israel: what shall I say? Pharaoh is sick of Israel, Israel judging the father, but did Pharaoh or Israel know where our rest was, and what it is unto us in all conditions, they would be quiet, for that the Lord is too hard for every thing that is form against him: and if it be so that no weapon form against the Almighty can prosper, doubtless than it is good to be in him alone, and nowhere else. To bed then now, for 'tis Night, let's lie down both in his bosom, and sleep till the morning, when we shall rise together; in mean time I rest, Yours E. W. To an afflicted Woman, or Bewildernessed Saint. Christian Friend, MY best love salutes you in the Lord, with thanks for your loving lines. I understand by your letter that you walk alone in the dark, which is indeed a solitary & sad condition, first to walk alone, but then again to walk alone in the dark, is to the flesh a dreadful state: but both in the spirit is full of glory and joy also, if you could see but God in both. First, to be solitary and walk alone is a wilderness condition, which with God is the most comfortable state. I will allure her and bring her to the wilderness, and speak comfortably to her, Hos. 2.14. communion of Saints and the company of men is sweet to flesh, sweet to man to walk with men, but that's no wilderness where company or path is before us; but when we can see none with us but God, and God leading us in a way we know not of, this is sweet to a Saint in spirit; therefore God is said to allure before, to allure us from the sweetness of man, to the sweetness of himself, and of his divine presence dwelling with us and in us. For truly in that Apostasy we now are, we cannot company with men, no not with Saints in spiritual worships, but we shall commit spiritual whoredom with them, this was typified by that of the prophet, who was to take a whore to his wife, Hos. 3.1. signifying the state of the Church then, and now also, being in Babylon the great whore, which is nothing but the forms of doctrine, and worships in which the Saints are embondaged those being the flesh of the whore to be consumed with fire, with the spirit at last: but saith the prophet, Thou shalt abide for me many days, thou shall not play the harlot, and thou shalt not be for another man, so will I also be for thee, Hos. 3.3. The prophet speaks in the person of God to his people, saying, Thou shalt not be for another man, or as 'tis better read in the Hebrew, Thou shalt not be for man, so I (saith God) will be for thee, that is, while we are not alone with God, and for God only, but will be for man and with man, we must needs play the harlot, and dote on man too much, therefore saith he, Thou shalt abide for me many days. How is that? the next verse shows, vers. 4. The children of Israel shall abide many days without a King, and without a Prince, and without a sacrifice, and without an image, and without an Ephod, and without a Teraphim, that is, without all men or means, without ordinance or Church officer, for that's the King or Prince; without sacrifice or ordinance; yea, without an Ephod, the least and lowest means to seek God by, should not be found: afterward they shall return and seek the Lord then God, and David their King and fear the Lord and his goodness in the latter days, that is, when we are bewildernessed, and at a loss in all things, that we cannot look on any man, nor find God in any means, than we will seek the Lord our God, God dwelling in us, that's David our King, God in our flesh. But next you say, you are in the dark, how then can you see, or say that God dwells in you, or delights in your flesh, to take that into such union with himself? Surely (sister) you are his Hephzibah and Beula, that is, the Lord indeed dwells and delights in you, and your land is also married to God: God is in perfect union with your flesh, that's your land, yea the land of the Lord, though you see not this, being in the dark. But again, God dwells in the dark as well as in light, light and darkness is all one with him, yea Heaven and Hell also with God, and with men also who live in God alone, 'tis all one with them however they be, or where they are, they are still in God, sit down in his will, his will is theirs, for they dwell in God, and God in them, even in their darkest condition. If I go up to Heaven, thou art there; and if I go down to hell, also thou art there, Lord. Heaven and hell are things men much mistake in, for David was sometimes in heaven, and in hell also when he was in weakness, but then when he was in spirit and strength, and spiritual joy, he was in heaven; he could go up and down, to heaven or hell, and wherever he was, he was still in God, and God dwelled in him when he was in the darkest state, Psal. 139. This is a word full of comfort (if God spoke it in you) that God dwells as glorious in a Saint when he is in the dark, as when he is in light (Yea in darkness the Lord shall be my light, Mich. 7.8.) for as darkness is his secret place, and his pavilion round about him are dark waters, Psal. 18.11. so pavilions are places for princes, and God retires to his secret chamber of presence, when he brings a poor soul to the dark, there God dwells most gloriously, as you may read, Isa. 57.15. the high and holy place there, is that heart which has the glorious enjoyment of God with exceeding joy and constant peace; the contrite and humble spirit is that which is shaken and shivered to pieces, ground to powder, that's contrite, yet there God inhabits, even in the humble, in the lowest heart, as the words signify, for the humble heart is not an excellency (as men interpret it to be humble) but a low poor dark spirit, that is even stark dead, that's the humble, therefore God is said there to revive it, and how is that? but by revealing himself to dwell there in glory. Secondly, when God retires himself into the dark, and draws the heart there to dwell with him, Oh how gloriously doth God teach a man then? Psal. 16.7. I will bless the Lord who giveth me counsel, my reins instruct me in the night season; there's a night in man as well as a day, darkness as well as light: now in the night season, in the darkest state, God teacheth men most, that's my reins instruct me, not the reins of my back, but God dwelling in me, and revealing himself in me instructs me more than all the teachings of men, these cannot come to me nor counsel me in the dark; but God can do it, and doth: I will bless the Lord who giveth me counsel. That's the meaning of Psa. 19.2. Day to day uttereth speech, and night unto night teacheth knowledge, that is, the glory of God revealed to us in the dark, in the night, gives more knowledge unto us, than men who speak with most light, and language. The last thing that I would speak (but I must be silent) is this, that God will yet give you to see not only the glory, and knowledge of God, but comfort also in the dark, ye shall have a song, as in the night, when a holy solemnity is kept, and gladness of heart, etc. Isa. 30.29. when's this joy? that song? in the Night; not only in the night of the Nation, as 'tis now, vers. 27, 28. but in your darkest condition you shall have joy in God. Therefore 'tis said, ye shall have a song in the night, when the holy solemnity is kept: the solemn feasts of the Heathens, and holy feasts of Saints also under the law were in the night not only of Passeover but the Lord's Supper; 'tis a mystery, that in the darkest night we shall merrily feast on God: and so farewell. Yours W. E. A Triple Plea: OR, The Song of an old Saint. T. C. LAw, Physic, and Divinity, Were at a jar, could not agree; To prove which of all three Should have the superiority. Law pleads it preserves men lands, And their goods from ravenous hands. Therefore of right challengeth he To have the superiority. Physic prescribes receipts for health, Which men prefer before their wealth; Therefore of right challengeth he To have the superiority. Then steps up the priests demure, That of men's souls takes care and cure: Therefore of right challengeth he To have the superiority. Let Judges judge this Triple Plea; Then Lawyers shall bear all the sway, Let Empyrickes their verdict give Physicians most of all should thrive. Let Bishops be judge in this case, Then Priests shall have the highest place. Let honest, sober, wise men, judge, Then all these three away may trudge. For let men live in peace and love, The Lawyer's tricks they need not prove. Let men forbear excess and riot, They need not live by physics diet. Let men attend what God doth teach, They need not care what Priest doth preach. But if men fools and knaves will be, They shall be Ass-ridden of all three. Th. C. FINIS.