new covenant dispensation of living in and walking after the spirit to have things revealed unto them from the Lord which are not to be found in the Scriptures particularly not so much as by consequence for indeed the Scriptures point us inward to the spirit of the Lord in our hearts which is more nigh then they are Blessed are they and shall be who make the testimony of Gods word and spirit in their hearts the men of their counsel they know the sure certain Path wherein the waysaring man though a fool cannot crie But this we further say which I add for a caution that the spirit of the Lord who is goodness and righteousness it self never can nor doeth command us to do things that are intrinsecally or in their own nature evil or contrary to the Scriptures 3. Thirdly We do not hereby understand any of these wayes following as of necessary continuance 1. Not any outward audible voice framed by the Lord immediately in the air and presented to the outward ear 2. Nor any outward visible appearance presented to the outward eye neither by the Ministry of Angels nor by the Ministry of Christ in the outward 3. Nor dreams and visions upon the imagination in the night season nor yet by transes so called which is by a cessation of the exercise of all the outward sences 4. Nor any outward miracles 5. Nor the discovery and Revelation of things from God meerly in the principle and light of reason or in that principle wherein a man is capable to know the things of a man as a man as he is placed in a region above the beasts and all other inferior living creatures for indeed man as a man hath a principle in him which is natural and essential to him in which he is capable to know higher things then the other animals can in their animal principle and through this principle which he hath in him as a man he not only knoweth many things as of Arts and Sciences natural but also he is capable therein to receive a knowledge from the Lord without any outward means by any inward manifestation and that either of things natural or supernatural now what a man hath revealed or communicated to him of knowledge from God touching natural things in the natural principle of his natural understanding or reason he hath a sufficient satisfactory intuitive knowledge of them because they are proportional unto his natural understanding but when things which are supernatural or revealed unto him in the principle of his natural understanding meerly though never so immediately even from the spirit of the Lord inwardly manifesting them his knowledge is not full and satisfactory as not being intuitive but abstractive for the mind of man can know no things in inâ—…tively fully and satisfyingly but when it reacheth them in a principle that is proportional unto them and which can apprehend them in their own-proper forms properties qualities and idea's which the natural cannot do as touching supernatural objects but only as touching natural for supernatural objects require a supernatural organâ—…or principle in which they can only be known intuitively and with satisfaction 4. Fourthly The way and manner of Immediate Revelation concerning God and the things of his kâ—…ngdom and the leadings and movings and workings of his spirit which tend unto and accompany salvation which we plead for as of necessary continuance which only giveth or can give the true saving satisfactory and intuitâ—…ve knowledge of these supernatural things aforesaid is that alone manifestation Revelation which is discovered and given from the Lords spirit unto the mind of man in the seed and birth of God in him and which the mind in that seed and Birth alone receiveth This seed and birth of God is only that suitable and proportionate Organ instrument or principle in which divine supernatural things can be sufficiently and satisfyingly that is to say intuitively known for as the objects are divine and supernatural so this seed and birth of God is divine and supernatural also therefore it hath a suitableness and proportion unto them which the natural hath not therefore the natural man cannot intuitively and evidently understand the things of God as saith the Apostle because they are spiritually discerned and he wants the spiritual birth which is the only suâ—…cient Organ or instrument whereby the mind can understand them Now the mind that is cloathed with the seed and birth of God is the spiritual man that is able to understand and discern spiritual things because he hath the Organ or instrument which can teach them in their own proper and immediate forms properties qualities and idea's this seed and birth of God hath only the true spiritual sences of seeing hearing tasting smeling and feeling the word of life and the wonderful powers and virtues thereof and which can only give unto man to discern how that Heavenly and divine word doth work its wonderous effects in man and how it moveth leadeth guideth inlightneth quickneth gladneth and refresheth him and every way influenceth him it is the ignorance and want of the true knowledge of this seed and birth of God which occasions such woeful ignorance and mistakes amongst people touching immediate revelation and the true manner of it for they do not neither Teacher nor people acknowledge this seed and Birth of God upon the saints to be a substantial living principle in which they have all the spiritual and supernatural sensations of spiritual and supernatural objects really present and manifest seen heard smelled tasted and felt as really as the outward birth is a substantial living principle in which we have the natural and animal sences and sensations of outward and natural things they only conceive regeneration to be but an accidental though supernatural change on the mind and that in its regeneration it putteth on no substantial principle but only some supernatural accidents so that according to them the seed and birth of God iâ—… but an accident but we know it to be a substance and feel it to be so as manifestly as we feel and know this outward birth of flesh and blood to be a substance for it hath all the properties and characters of a substance that the outward hath it giveth us to see heaâ—… smel taste and fâ—…l the substantial things of the spiritual inward and invisible world which is the throne and kingdome of God as the outward giveth us to see hear smel taste and feel the substantial thiâ—… of this natural outward and visible world so that it is as false and vain a thing to say the inward birth is but an accident as to say the outward birth is but an accident seeing the 〈◊〉 hath as real spiritual sences as the other hath natural 〈◊〉 which no accident can haue and if any further ask who are desirous of information from a true and honest desire of what nature it is and if it be a particle or portion of the very Deitie or
bring thee to honour when thou dost embrace her c. and Prov. 6. 22. As it is in the Latin Translation VVhithersoever thou shalt go she shall lead thee when thou sleepest she shall keep thee and when thou awakest she shall talk with thee for the Commandment is a Lamp and the Law is Light and reproofs of Instruction are the way of Life to keep thee from the evil â—…man c. That is the false deceitful whorish spirit the spirit of this world whâ—…ch bewitches the whole Earth and rules in the children of Diobedience and Prov. 8. 14. Counsel is mine and sound Iudgment or VVisdom and ver 28. I lead in the way of righteousness in the midst of the Pathes of iudgment that I may cause those that love me to inherit substance and I will fill their Treasures and ver 34. 35. Blessed is the man that heareth me waiting daily at my Gates waiting at the postes of my dores for who so findeth me findeth Life and shall obtain favour of the Lord. and Prov. 9. 3. She hath sent forth her Maidens she cryeth upon the highest places of the City who so is simple let him turn in hither as for every one that wanteth understanding she saith to him come eat of my Bread and drink of my Wine which I have mingled c. Lo How universal is her call and how particular to all and to every one and she not only sendeth forth her Maidens that is her Ministers to cry but she crieth her self and how sufficient is she being the very fulness of God himself to answer all Mens necessities and to be unto him above all that his heart can desire wanteth he Counsel counsel is hers needs he direction whithersoever he shall go she shall lead him pants he for life she is a Tree of Life would he be at substance somewhat beyond all shaddows all temporals all things that may be seen or heard by the eye or ear of flesh she causeth to inherit substance that which is eternal beyond all words thoughts or comprehensions of man which the Moth nor the Rust cannot corrupt nor the Thief break thorow and steal would he have long life riches and honours length of daies are in her right hand riches and honour in her left would he have the fear of the Lord and the knowledg of God she giveth it him Is he hungry she feedeth him with the bread of Life which is heavenly Vertue and Power the â—…ood of Angels Doth he thirst she giveth him of the Wine new in the Fathers Kingdom even that which groweth in the Paradise of God Would he have a rule to walk by her Commandments is a Lamp and her Law a Light VVould he have peace and preservation and pleasure her wayes are peace and her paths pleasantness and who so hearkneth unto her shall dwell safely c. Or needeth he company when he goeth or sitteth when he lyeth down or riseth up when he walketh in the Field or is shut up alone in a Prison or desolate place where none hath access unto him then she talketh with him and she is more to him than Ten thousands of Companies for sweet is her voice and her countenance is comely she is like the loving Hind and pleasant Roe and her breasts satisfie him at all times and he is alwaies ravished with her love and now where is this wisdom to be found Oh! How are men bewitched from the true path where it appears and how are we in a day bewitched with them seeking her without us and following after these Idol Shepherds who with destruction and Death hath heard the fame thereof with their ears but never saw her and so could not tell us where to find her but cryed Lo here Lo there in this sermon that fine book this or that place of Scripture this or the other Ordnance while as we were led out from watching at the posts of her Doors waiting to hear her voice in us and her reproofs which were the way unto her and her path was in the light which shined in our Consciences but our blind Watch-men told us that was not wisdoms voice which reproved us in our hearts in secret for ous sins but the checks of a Natural Conscience and the light which shined in our dark hearts and made manifest the hidden things of dishonesty in us said they is not the path of wisdom nor can it lead unto her but a natural Light a light which is darkness and blind as to the things of God but we have found them Iyars for it hath led us unto her and that which reproved us we have found to be her voice and we turning at her reproofs we have found her promise verified even the powering forth her spirit upon us Prov. 1. 23. And she hath revealed in us a measure of all these blessed things aforesaid and many a day read weof them in the Scriptures and heard the same thereof with our ears but both she and they were hid from us till our minds were turned to her own voice and light in our own hearts and this gave us the knowledg of her and of these heavenly and spiritual blessings which accompany her and we assuredly know that it is the Lord alone that giveth her immediately out of his own mouth Prov. 2. 6. She is hid from the eyes of all living and kept close from the Fowls of the air c. God understandeth the way thereof and unto man he saith Behold the fear of the Lord that is wisdom and to depart from evil is understanding Iob 28. 21. 23 28 And blessed are the pure in heart for they shall see her And thus I have largely pointed unto this Principle and Foundation from Solomons Testimony and now I shall descend to Isaia's and passing many places might be instanced I shall cite but a few Isa. 2. 2 3 4 5. And it shall come to pass in the last dayes that the Mountain of the Lords House shall be established in the top of the Mountains c. And all Nations shall flow unto it c. For out of Zion shall go forth the Law and the Word of the Lord from Ierusalem and he the Word for that is his Name Rev. 19. 13. shall judge among the Nations and shall correct or reform many people as it 's in the Latine Translation And they shall beat their Swords into Plow-shares c. O house of Jacob come ye and let us walk in the Light of the Lord. And Isa. 4. 25. In that day shall the branch of the Lord be beautiful and glorious and the form of the Earth shall be excellent c. And the Lord will Create upon every dwelling place of Mount Sion and upon her assemblies a cloud and smoak by day and the shining of a flaming Fire by night for upon all the glory shall be a defence and there shall be a Tabernacle for a shaddow And Isa. 42. 1. Behold my servant whom I uphold
come in as a flood the Spirit of the Lord sets up a standard and bullwark against him and O what a sweet blessed and comfortable condition is this to know every Motion that moves in the Soul to have Judgment so set up the pure Judgment from the Lord in the heart which passes an infallible sentence upon every thought and inclination shewing its Nature and stamping as it were upon the face a Superscription shewing whose it is This is the spiritual Man which judges all things and is judged of no man he is a Child of the day and walks in the Light where is no occasion of stumbling and he knoweth whither he goeth and whom he serveth and whose work he doth and this man doth all in Faith from a full unshaken perswasion that he is allowed and approved of God in what he does and so he serves God in all things and glorifies him in his Body and in his Spirit which are the Lords and till Man return to this state which was the pure state of his first Creation he shall never have true Peace or Content or Joy or Rest but find Judgment from the Lord pursuing him if he be not past feeling and this was my own condition in a day O how did I lament before the Lord because of the thick Darkness wherein I was so choaked that I had no manifest or infallible feeling of that which is my life to day the blessed Spirit of God and when many things moved in me and thoughts come in upon my mind how was I ground as betwixt two Mill-stones with doubts on the one hand lest they were of God and fears on the other to the contrary and I had no certainty of either and so what ever I did I was Condemned and full well I knew the truth of that Scripture He that doubteth is Damned and I never came to the full and manifest Perswasion what Spirit or Principle moved in me till I came to a cessation of all my own works in the self will and then in the stillness I learned the Judgment of God concerning every thing in me and in that day I cryed out and questioned in my heart saying Is such a thing possible at this day for I had no doubt but the Prophets and Apostles and Saints of old have it for me to know that Spirit that moveth in me to have a feeling or sensation of it which would put me out of doubt as when I taste Wine or Water or Vinegar I discern each of them Manifestly and has no doubt concerning them and by the Lords merciful Providence and his good hand that led me in a way I knew not I met with a People who told me there was such a blessed Dispensation and they were brought into it in their measures and they said to me God was to be known and his holy blessed Spirit by a sensation or feeling which begot a ravishing unspeakable Joy sweetness and delight in the Soul such as I never conceived of neither could it enter into my heart till it were Revealed into the and as I keeped to that which judged me gradually it raised up a pure sense and discerning in me and begot a birth of Life in me which could feel its Spring or Principle And this is man's happiness and till he come hither he is in Darkness and walks he knows not whither and works he knows not whose work it is or whom he serves for now these thoughts motions or inclinations of the mind being so secret what can judge them but the Word of God alone that Eternal Word of Power Jesus Christ before whom all things are naked and bare which is quick and powerful and sharper than a Two-edged-Sword to devide betwixt the Soul and Spirit and is a discerner of the thoughts and intents of the heart all Scripture words come short here infinitely short for the Devil can and oft doth Transform himself into the likeness of an Angel of Light and puts on the sheeps cloathing the good words Scripture words he can suggest them and teach man to spin out many subtil notions interpretations about them which things also may be true upon the matter being known and received from and retained in the false spirit is but an Idol and not the Truth Again there are many things which a man does which themselves considered may be done or not done and so they being considered meerly in themselves are neither good or evil and become only so according to the Principle which moves in mens hearts thereto good because from the Spirit of God Man is moved thereto and evil because from the wrong Spirit Man is moved to do them and so it comes oft to pass that two Men doing the same things upon the matter or speaking the ame words suppose the giving of almes or speaking of some swords by way of exhortation or prayer or the like the one may be justified of God doing the same from the movings of his Spirit the other Condemned doing them from the wrong Spirit or Principle and yet doth so far go playing together as Scripture words can go with them and here the words fall short to judge them both useing the words or things in themselves allowable by them but now the one doing in the Faith which gives the feeling of the Principle of God which moves him is accepted and the other doing but in the form and immitation and from the wrong Spirit and Principle is rejected and his service abomination before God And if one would say These inward secret Motions may be judged by their fruits which afterwards outwardly appear I answer That is too late and the enemy may proceed so great a length before the fruits outwardly appear as to have wholly captivated Man into his snares so as he cannot get rid and then he will readily teach him to Justifie the Fruit also But though they were seen to be evil it is too late according to the wise saying of the Poet Principiis obsta sere Medicina paratur Cum mala per longas invaluere moras Resist all evills how soon they begin When they have grown too late comes Medicine Evil is to be resisted in its first appearance the Serpent is to be crushed in the Egg And how shall it be resisted if it be not manifestly known And hereby it may further appear how absolutely necessary it is for man to know the guidance of the Lord Immediately by the Revelation of his Light and Spirit to order him in the stepps of his conversation for it is not in man to direct his stepps and he is in all his waies to acknowledg the Lord and to be found in his will in all things doing all in his name that is in his Power in the leadings of his holy Spirit to walk after that in all things else he cannot do all in Faith having in all he doth either the express Commandment of the Lord thereanent or at least his approbation
the Inspiration of the Devil and it is Impossible to know the one from the other but by the Scriptures which ye deny to be a sufficient touch-stone or rule of Tryal of Spirits and there hath many formerly risen up who has pretended to be Inspired of God and were but Deceivers and this makes us fustly suspect all others An. Men keeping their place That is abiding in the fear of God and obedience to his Commands are safe from being deceived for such have a good understanding clear a pure discerning in the Light whereby to know the Spirit of God from the Spirit of Deceit and this was known before Scriptures were written and men are in no greater hazard of being deceived now than Abraham Isaac Iacob Enoch Noah and other Saints were before Scripture was written and if any should say God spoke to them by a voice audible to the fleshly ear I answer If it had been so that sometimes he had yet his speaking inwardly by his Word and the voice of his Spirit into their hearts was more certain satisfying and sufficient and that alone could not have been sufficient but he spoke to many by his Spirit inwardly in their hearts only and this voice was audible and heard to the Spirituall ear and was certain And such who plead against Immediate Revelation or Impiration from the Spirit of God as a thing impossible to be infallibly discerned from a delusion of Satan shew the Atheism of their hearts for if it be impossible then was not Enoch Noah Abraham c. Inspired nor knew God by Revelation but if Revelation was possible then it is possible now for that which is once possible can never in it self become impossible and what though some have falsely pretended thereto and from a pretence of the Spirit have done wickedly will this prove man has not the thing in reality there were pretenders in Ieremiah's time to the Spirit of God and did wickedly under that pretence Ierem. 23. 25 30 31. Ierem. 28. 1 2 3. 4. And so there were many false Prophets in all ages but this is no argument against the true Prophets nor against Immediate Revelation but for it for this only can discover the Deceiver and Spirit of deceipt both in Man himself and in another and many has pretended to Mortification Self-denyal c. but never knew these things in reality none do therefore now know them in reality and many has done wickedly under a pretence of Scripture is therefore Scripture to be denyed 4. Obj. The Scripture is a Cannon or Rule filled up against which who add thereto a Curse is pronounced Revel 22. 18. And this Rule is sufficient being able to make wise unto Salvation and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect thorowly furnished unto all good Works 2 Tim. 3. 15 16 17. whereby it appears to be a sufficient rule of Faith and Manners containing the whole Counsel of God as our Confession of Faith saies and all things necessary for his own Glory Man's Salvation Faith and Life is either expresly set down in Scripture or by good and necessary consequence may be deduced from Scripture vnto which nothing at any time is to be added by new Revelations of the Spirit and for this they bring in their Confession of Faith These Scriptures further Prov. 22. 19. 20 21. Luke 1 3 4. Rom. 15. 4. Mat. 4. 4 7 10. Isa. 8. 19. 20. 2 Pet. 1. 19. Heb. 1. 1. 2. Luk. 16. 29. 31. Ephes. 2. 20. 2 Pet. 3. 15 16. 17. Gal. 1. 8 9. 2 Thes. 2. 2. And now all these Scriptures being brought for proofs against any New Revelation of the Spirit and the Scriptures being a compleat Cannon or Rule to which nothing is to be added even by the Spirit of the Lord I have set them all down not passing one and it 's in my heart to pass thorow them all and shew how they are wrested and perverted to prove that which the Spirit of the Lord which gave them forth never intended And though all these Scriptures we dearly own and the 〈◊〉 of them yet their abusing of them we cannot own at all and let that of God which is Iust Righteous and Impartial in its Iudgment in the Reader Iudge if they prove any such thing as is intended by these who brought them for that effect who call themselves an Assembly of Divines but in effect are but Diviners and guessers having so plainly denied that which makes the Divine to wit The Mind and Spirit of Christ Revealing in Man the things of his Kingdom Ans. That the Cannon of the Scripture is so filled up and Composed of such Books as are to be found in the Bible betwixt Genesis and Revelations excluding all other Writings whatsoever and Words either of old or late proceeding from the Inspiration of the Spirit of God or as having no such Authority Certainty or Infallability as these particular writings or books aforesaid is an old Popish fansie without any ground from the Scriptures own Testimony for it is altogether silent of the number of the books of Scripture how many they were and 〈◊〉 it is of their order some Popish Counsells determined both the one and the other and Scripture makes mention of several other writings of the holy Men Inspired of God besides these we have in our Bibles and some of them being found and felt to savour of the same Spirit which gave forth the other yet because of their Counsel acts they are not Received But now to come to the Proofs The first is Revel 12 18. 19. But what saies this Concerning the number of the Books or what saies it against the Spirit of the Lord his adding by New Revelations for the words If any Man shall add or take away the words of this book Limits not the Spirit of God from adding other Books of Writeings to the Scripture Now at no â—…e Man is to add to Gods words but what the Lord gives him to speak he is not to go beyond nor to say Thus saith the Lord to that which the Lord hath not spoken nor is man to diminish there from 〈◊〉 See this same Commanded Deut. 4. 2. But do these words prove there were no more Books or Words to proceed from the Inspiration of the Spirit of God how many Prophets came after Moses and how many Books of the Scripture were written after Deut. and Proverbs 30. 6. Add though not unto his Words This we see man limiâ—…ed from adding but not the Spirit of God for much Scripture was writ after Solomon and so these other Scriptures of the old Testament they bring Prov. 22. 19 20 21. And Isa. 8. 19 20. What do they prove that no more Scripture was to be writ after them whereas they themselves acknowledg the most part of Scripture was written afterwards and in the by I would only have the Reader observe how
love and mercy of God is apprehended is not the natural man which is utterly incapable thereof but the dead spiritual man that is a little revâ—…ved through the living touch and manifestation But the judgement and wrath of God that is revealed as a flaming fire is more able to grapple and fight with the darkness and can keep its place longest in the heart in this state yea it is the judgement which is first brought forth into victory over transgression and the Prince of it and then the mercy shineth forth in great sweetness â—…eauty brightness and majesty and rejoyceth over the judgement and turneth its severity and rigor into the greatest meekness and gentleness after all the contrary is expelled wrought out and destroyed and then doth the light of the glory of God shine in an unspeakable brightness in the purified soul as a permanent and abiding object so as to dwell and tabernacle therein to rest upon the soul and abide in it and heir the Kingdome of righteousness peace and joy is witnissed to be of an everlasting and unchangeable continuance and the glory of the Lord so to be arisen as it goeth down no more this is the day that hath no night that is endlesse and everlasting 5. Fifthly By immediate revelation its being of necessary continuance in the true Church or among the true Saints we understand not only immediate supernatural operations ' and influences of the spirit of God in and upon the mind and understanding of man which the Schoolmen call revelations ex parte subjecti i. e. upon the part of the subject to assist and inable or elevate the minde to know and understand savingly but also such inward manifestations and appearances and illuminations and influences as are the very immediate objects of our mind which hath real sensations and feelings of them as aforesaid in themselves without the need of words or any other thing by way of object to represent them which the Schoolmen call revelations ex parte objesti i. e. upon the part of the object so that a real object or objects are immediately by the Lord set before the mind of man which he seeth and perceiveth when they are presented and when not as my outward eye seeth when it is light or dark or what is presented in the light and when it is presented and when it is taken away out of my sight that which is given from Gods spirit unto mans mind upon the part of the subject by way of any help or assistance to enable it to know and understand the things of God as they are presented under in or by or through the scriptures the Schoolmen call it medium incognitum assentiendi an unknown midst of knowing or assenting it helps me to know but I know not it self in it self it is not the very object say they of my knowledge and if it be not the very immediate object of my knowledge it is not known but a hid unknown thing and so according to them the help of Gods spirit his influence his concurrence coeoperation his motion and praemotion his lightnings and quicknings and breathings and all his other communications and working and works in mans mind are things wholy sealed hid shut up vailed from and unknown to the mind in whom they are it hath no immediate feeling or perception of them or immediate knowledge of them more then a tree that grows in the field and is influenced with the light and warmth of the Sun and watered with the rain and dew from heaven but the tree having only the light of vegetation but not the life of sensation knows not what influenceth or watereth it sees not that glorious heavens that so bountifully powreth down its influences on it nor hath it any sensible taste or relish of the water that falls on it wch it drinks in for its nourishment and so knows not to speak properly when it is watered and when not when the Sun goes down and when it rises Thus it is with the Saints according to the Schoolmen and national teachers who because they want the spiritual sences themselves therefore they deny that the things of God as aforesaid are objective that is to say sensible or perceiveable in themselves Hence it is that in the ignorance blindness and insensibleness of their minds the query us so much How know you that you have the spiâ—…it of God how know you when he moves you to speak pray or give thanks how know you that that refreshment and joy and comfort which you say is given you from the spirit is true and not a delusion of Sathan And when we answer that we know the spirit of the Lord in his shinings warmings quicknings waterings and refreshings from and by himself in his own immediate manifestation in our hearts minds and spirits which have a seeing hearing smelling tasting and feelling of him in the divine seed and birth which hath all these sensations in it that are infallible whereby we know that it is he and not another the spiritual sences can discern betwixt good and evil both in root and branch fountain and streams principle and action the good spirit from the evil and the influence and work of the good â—…om the influence and work of the evil as the natural eye can 〈◊〉 betwixt light and darkness white and black or the natural ear betwixt sounds pleasant and unpleasant or the natural taâ—… betwixt sweet and bitter or the feeling betwixt hard and soft rough and smooth And as all the natural sences are infallible and cannot erre when the organ is sound and he medium fit and suitable and the object duly proposed so is it as touching the spiritual sences which are also infallible touching their objects when they are duly proposed through a fit medium upon or unto a sound organ Now the Organ is the civine feed and birth aforesaid which if nothing of the evil and contrary Nature lye too near to hurt it will do its office and discover the things proposed most clearly and distinctly the medium or midst is that pure heavenly Air breath or spirit which proceedeth from the Lord in which his pure light shines forth into a most perfect manifestation of what is proposed wherein also the pure heavenly and divine voice or sound of the spirit of God which doth wonderfully and unspeakably refresh quicken and comfort it formed and conveyed into the spiritual ear and all the objects whither of the spiritual sight or hearing or tasting or feeling or â—…elling are proposed and presented by the Lord himself in the seed who is also the most noble and glorious object and doth give an objective manifestation of himself to be seen heard and tasted of in such a manner as is inutterable and never entred into mans heart to conceive but God hath revealed it unto us by his spirit Now these who deny objective manifestations revelations and proposals will not receive this answer nor can
words of the spirit from the spirit who make use of them so as to think or speak them otherwise then in the openings and influencings breathings and living communications of the spirit who think or speak the spirits words not in the spirit of the Lord but in their own spirâ—…t which we dare not nor ought not to do and if at any time we do it we find our selves rebuked and chastised by the Lord therefore But now though we limit bind up and tye the words of the Scripture unto the Spirit so as not to use them but in and by the spirit yet we may not bind up limit tye and confirm the spirit within such narrow bounds as the Scripture word nay nor within any words whatsomever so as if we could not enjoy the spirit of the Lord nor feel nor taste nor savour of his divine power and vertue but in or by words for the power and vertue of Gods spirit can be felt savoured and tasted in it self without all words and depends not on words in order to its being tasted and felt more then spices perfumes or oyntments depends on words to make them to be felt sme'led or savoured so that the manifestation of the sweetness and sweet savour of the life and spirit depends on no words but the manifestation of the words depends on the spirit which have no glory nor sweetness nor refreshment but what the spirit makes manifest in them through his shinings breathings quicknings and living communications 6. Sixthly And whereas a great part of the controversie betwixt our adversaries and us touching this matter of Immed ate Revelation doth relate unto that of infallibility they affirming that none in these our dayes are led assisted and guided in what they think speak write or do by an infallible spirit so as that the spirit is to be tasted or leaned into in his own inward manifestation alone and without any outward testimony if their were no outward to stand by it or where the outward is yet to prefer the inward unto it as more evident and manifest unto us in whom it is given I find it with me in a few words to open this also and state the controversie touching this thing of infallibility Now when we affirm that we are taught and led infallibly and think speak write or do infallibly we understand it not promiscuously and in that latitude as if in every thing whither we act in the spirit of the Lord or not in his spirit but in our own we did act think speak or write infallibly nor do we affirm that there is such a close and near conjunction as yet made up betwixt the spirit of the Lord and us as if in nothing we could act in a disjunction from the spirit but should find such a powerful constraint and bounding of our spirits in all things whatsomever within the leadings and assistings of the spirit of God that we could not act or do things alone in our own spirit yea and in a wrong spirit for we do freely acknowledge that such is our state and condition as we are capable to run out and both think speak write and do things that are not only not infallible but may be very wrong and false yea whatever we do in our own spirit in a disjunction from the immediate manifestation and coeoperation and assistance of Gods spirit we ought to suspect it and judge it fallible and so not at all to lean to it in more or less but this we say whatever we think speak write or do in the spirit of God his immediate manifestation and coeoperation in us as we are sound in conjunction therewith is infallible and what the seed and birth of God in us judgeth or discerneth or doeth that is ever infallible the eye of the seed alwayes seeth infallibly its ear always heareth infallibly its hand always acteth infallibly its foot treadeth every step of its way infallibly and if we see hear act and walk in it and with it we are so far and no further nfallible so that this infallibility as it relates unto the seed birth and spirit of God is absolute but as it relates unto us is limited and conditional and is rather a possibility of not being deceived then an impossibility of being deceived And it is the gross and woful ignorance of people touching the nature of this divine seed and birth and its sensations which 〈◊〉 giveth unto man of divine things that occasions them to think infallibility such an impossible thing for they are so sunk down into the natural principles of the animal and humane life that they apprehend not a higher principle to be in the very Saints as a substantial living birth giving unto that mind which is cloathed with it true and real tensations of divine and spiritual objects and seeing they know no other principles but the two inferior one animal or brutal and the other humane or natural to man as a man which cannot reach to divine and supernatural things as in themselves it is no wonder they account infallibility such a hard and impossible thing but if they did once but apprehend or conceive ought of this divine birth as a substantial principle giving unto man as real sensation and feelings of divine and supernatural things as the outward substantial natural birth giveth him of outward things or as the principle of his own natural understanding giveth him an infallible natural knowledge of things naturally intel igible whereof there are many instances in the Sciences of the Mathematicks and Metaphysicks so called they could the more easily at least be convinced of this thing of infallibility that such had an infallible knowledg of God and this requirings and leadings and the things of his kingdome who have attained unto this divine substantial supernatural birth to see taste and feel divine and supernatural objects therein for if the Animal principle be infallible in respect of its objâ—…ct which it sees hears smels tastes and fee's and if the humane principle or natural understanding be infallible in respect of its objects as in the sciences afore said which is by all acknowledged then it could not be denyed but that the divine and supernatural birth and principle which giveth unto mans mind by way of Organ as of seeing hearing tasting c. The spiritual and supernatural knowledg of spiritual and supernatural objects is no less if not more infallible at least more evident in respect of its objects but this is the loss they conceive not aright of this seed and birth nor do they acknowledge any other operations in the mind of man touching God and spiritual things but what are meer mental abstractions but deny all spiritual sensations of spiritual objects properly so called for this were to acknowledge immediate objctive reveâ—…ations which they so much oppose and contradict 7. Seventhly I find another great mistake among our adversaries in this matter touching immediate revelation the teachings of
Gods spirit as if thereby we did understand such a dispensation as excludes and shuts out the service and usefulness of all means and instruments whatsomever whether books or men Now for the removing of this prejudice and clearing us in this matter I find it in my heart to add somewhat to this purpose It is not the usefulness of outward means that our testimony is against but such as an absolute indispensible neccessity of them as if without them no knowledge of God nor fellowship with him could be had Indeed we have often known and do know the usefulness of means or instruments and have found much comfort through them and there is a real suitablness and aptness in means to beserviceable in conveying the influences and communications of the life and spirit of God into our bosomes which he poureth forth through them into us at times when he pleaseth and makes them as conduit pipes to transmit them unto those to whom they are given these are the golden pipes which convey the golden oyl mentioned in Zechary And wee are pâ—…rswaded of it that it is a great offence against God for any of never so high attainment on earth though come to possess never so near and immediate felâ—…owship with the Lord to flight and reject the service of any mean though never so mean or small which the Lord appointeth unto them for the Lord will be absolute and soveraign and free in the communications of himself his life power will and council unto men so as to dispense these his heavenly blessings unto them either with means and through them or without them according to his good pleasure and we find that somtimes he useth outward means and somtimes he useth them not but coveyeth unto us from and through his own feed and birth in us the living manifestations and communications of his life will council many yea most times without all means or instruments from without for most times wee are left alone as to instruments or means without us but as we abide faithful with God he abideth with us alwayes and we are never left alone as to him for in him we live move and have our being even as to our spiritual life which can no more subsist without his living communications and inbreathings or inspirations than our natural life can subsist without Aâ—… The benefit that the Lords people find in one another as instruments unto one another for good for their mutual refreshment quickning strengthning and edification makes their very outward fellowship and meeting together very acceptable and desireable when it may be had in the will of the Lord yea fellowship with the Saints is the next desireable thing unto fellowship with God Wherefore we cannot but acknowledge a great úsefulness in instruments from without but we may not overvalue them so as to set them up in Gods room as if wee could not live without them the Lord himself is become the life of his people he is in them in that which is of his own sowing planting and begeting in them an everlasting fountain and well spring of life and refreshment opening and shutting according to his good pleasure and communicating unto man of himself through his own seed and birth somtime through the seed in a mans own vessel and sometime through the seed in an other mans vessel so that the seed and birth of life it self in the vessel is the greatest and most principal and absolutely necessary mean and instrument of conveying life unto man and the vessel at best is but the secondary and subordinate mean or instrument which can do nothing but as the life opens in the seed and conveyes it streams and influences their through Now here is wisdome which only the Lord giveth to know the time means and instruments for many things are called means that are not so and these only are the true means which are off the Lord his choosing and fitting as also to know when they are serviceable and that is only when he useth them and causeth his eternal life to spring forth and break through them they are but as vessels and conduits which can conveigh no liquor nor water but such as is poured forth into them nor may they conveigh but what is given to them to spare as the overflowings of their own cup and it is to no purpose nor doteh it any good but hurt and is idolatry for any man to run to use the mean though it be of Gods own choosing and fitting when the Lord doth not use it appeareth not in it poureth not forth in it of his living streams It is even as if an hungry man should sit down at a covered table that has no meat set on or as a thirsty man should put an empty flagon or cup or conduit to his head which filleth his belly with wind instead of drink if he suck at it now when the Lord appeareth in any mean or instrument and shineth through it sendeth forth of his living communications their through unto others such a way of communication though it be through a means yet this hinders it not in a true sence to be immediate because the mean hâ—…ir is transmitting and not intermitting and the transmitting mean hinder not the immediateness of the communicatione but only the intermiting as when light sounds and shapes of visible things come to our eys through and by the means of the air c. This hinders not our vision to be immediate and so if the light and life of God shine through any meanes or instruments unto us for our refreshment we receive it no less immediately then if we had it without al outward means whatsoever but these who minister not immediately from the immediate communication of life in their own hearts are no true means can do us no good for they cannot minister and transmit the communications of life who have it not in themselves such are but wells without water and clouds without rain George Keith The second Part God speaking in man by the word proceeding immediately from his own mouth THis being the main and cheif principle together with that other that Jesus Christ the light of the world doth enlighten every man that cometh in o the world according to Iohn 1. 9. whereby man heeding this manifestation of light that comes from him and following it in its drawings movings and requirings and giving up to be led thereby he may come into the true and saving knowledge of God and of his son and holy spirit not only professed but witnessed and professed by us the people of the Lord in dâ—…rision called Quakers wherein we differ as from the many religions and professions abroad so from that which is professed by the people of these three Nations and generally from all the so called protestant reformed Churches and professors and teachers as they stand at this day though the primitive Protestants in some measure owned it and they all one and
speak unto us in his son that we may live and it will not be enough for any man to speak except himself be heard and the 〈◊〉 learned as it is in Jesus Eph. 4. 21. and again it is writâ—… 〈◊〉 59 21 As for me this is my Covenant with them saith the 〈◊〉 〈◊〉 spirit that is upon thee and my words which I 〈◊〉 〈◊〉 mâ—…uth shall not depart out of thy mouth nor out of 〈◊〉 of 〈◊〉 â—…eed nor out of the mouth of thy seeds seed saith the 〈◊〉 〈◊〉 fâ—…rth and for ever See how God hath appointâ—…t for his seed â—…and every Believer is his seed according to 〈◊〉 3. 29. as an everlasting ordinance his spirit upon them 〈◊〉 his words put by himself into their mouth and again Joel 〈◊〉 28. 29. And it shall come to pasâ—… that I will pour my spirit apâ—… 〈◊〉 and your sons and your daughters shall Prophesie c. And 〈◊〉 â—…pon the servanâ—… and â—…idens will I pour out my spiâ—… See further these Scriptures Zach. 12. 8. 10. Isay 40. 5â—… 〈◊〉 10. 11. Isay 41 17 18. Isay 49. 6. Isay 51. 3 4 5. Isay 55. and 〈◊〉 60. througout Now I ask such who say Immediate 〈◊〉 and Gods speaking in men from his own mouth and his pouring forth his spirit upon them to prophesie is ceased whither did these promises belong to the Law or to the Gospel to the old Covenant or to the new that they belonged to the old they cannot say it with any colour of reason seeing these glorious things are promised in these latter days and were gloriously accomplished after Christs resurrection and ascension which put an end to the ministration of the Law and old Covenant but and if they belonged to the new Covenant and to the Gospel yea these things promised are the Covenant it self as is clear in the above cited Scriptures then how are they ceased if the new Covenant or Gospel ministration be ceased then is the pouring forth of the spirit and Gods putting words into the mouth of his seed ceased but if the new Covenant and Gospel ministration be not ceased then is not the pouring forth of the spirit of Prophesie ceased either Argument 4. This was a priviledge common to every Believer in the dayes of the Apostles to whom they ministred as they preached unto them the Lord opened their hearts to believe and the holy Ghost fell upon them who heard and believed see Acts 2. Acts 4. Acts 8. Acts 10. 44. Gal. 3. 23. 1 Cor. 3. 16. and 1 Cor. 4 16. Every one of them had a spiritual gift some a Psalm some a Doctrine some a Revelation some a tongue some an interpretation and verse 21. Ye may all Prophesie one by one c. Lo how a Revelation and the pouring forth of the spirit was not peculiar to the Apostles alone but to believers generally it was common And they were inriched by him in all utterance and in all knowledge 1 Cor. 1. 5. and if any man said Paul Rom. 8. have not the spirit of Christ 〈◊〉 is none of his and he prayed for the Eph. 1. chap. 17. ver That God would give unto them the spirit of wisdom and revelation in the knowledge of himself c. and he said ver 13. After that they believed they were sealed with that holy spirit of promise tho earnest of their inheritance And Jesus Christ promised this to whom soever should believe in him Joh. 7. 38. He that believeth in me out of his belly shall flow rivers of living waters and verse 39. This spâ—… he of the spirit which they that believe on him should receive 〈◊〉 the Holy Ghost was not given for that Iesus was not yet glorified and now if the holy Ghost be not received by them who believe and if the pouring of it forth be ceased and then is that promise falsified and broken but that is impossible therefore is this also And now seeing from what is said it is clear that the pouring forth of the spirit of the Lord the spirit of wisdom and revelation in all knowledge and utterance was the common priviledge of believers in the dayâ—… of the Apostles and that by vertue of the rew Covenant and the promises their to belonging it is also manifest that this glorious dispensation is the priviledge of believers now and in all ages past or to come is so being under the same covenant and to whom belong the sâ—…me promises which they have a right to in their head Christ for in him all the promises are yea and Amen and seeing the Scripture speaks so fully of that abundance of glory that is to be revealed in the days of the Gospel belonging to the new Covenant dispensation how then is it ceased and to cease for ever so as never any more to take place in the earth and wherein do's the Gospel dispensation which brings life and immortality to light transcend and surpass the dispensation of the Law and old Covenant if not herein that the 〈◊〉 is done away in Christ and the substance revealed the Lord being the light of his people and their God their glory the light of the Moon becomming as the light of the Sun and the light of the Sun as the light of seven days wherein does the glory of the latâ—…er house transcend and excel the glory of the former but that the Lord whom his people seek shall suddenly come into his temple and that unto them who fear his name the Son of righteousness shal arise with healing under â—…is wings Mal. 3. and 4. And has not God appointed this as a standing ordinance in his church the Son of righteousness to shine therein with his own immediate beams as this visible Sun to shine in the world take away the revelation of Christ his Church and then will she not be left in as great in confusion desolation distress as if the inhabitants of the earth should be deprived of the natural sun what a woful night would come upon them is not the woman Christs spâ—… use cloathed with the Sun and as she went into the wilderneâ—…s fleeing from the Dragon thus cloathed is she not to return so also and such who cry down all Immediate Revelation and prophesying do they not make the Gospel dispensation exceedingly inferiour to the Law for even in that ministration there were some Prophets some to whom the Word of the Lord came from his own mouth and if there be nothing such now at all it is a very poor Law and despisable Dispensation as truly it is so among you Vision is not and therefore the people perish but now is the Lord fulfilling these glorious promises to the people of his pasture whom for a small moment he had forsaken but with great mercies is he gathering them Thy Watchmen shall lift up the voice with the voice together shall they sing for they shall see eye to eye when the Lord shall bring again Zion Isa. 52. 8. And ver
for by his Word his immediate Word he does all things he speaks and it is done God made the Heavens and the Earth and this whole Fabrick of the Creation by his Word his immediate Word and he upholds all things thereby God said Let there be Light and there was Light Let there be a Firmament and there was a Firm ment Let the Waters be gathered together and they were Let the Earth bring forth Grass and it was so c. He spoke and it was done And he said Let us make Man in our own Image and it was so Gen 1. He had no other means but the word of his Mouth the word of his eternal Power which was in the beginning whereby all things were made and without it was nothing made And now does not Man in his being Created again unto good Works in his being formed again a new Creature depend upon the same immediate Word of Power which first Created him by this is man begotten again by the Word of God which liveth and abideth for ever and by this he liveth by every word that proceedeth out of the mouth of God so you may see it s the Scriptures testimony he does all things by his immediate Word the Word worketh in all things immediately which God ever made means are but ciphers without this means opperate but mediately but the Word immediately and this Word is Christ by whom all things are made and in whom they are upheld now here is the difference betwixt this noble piece of Workmanship Man Created a new in Christ Jesus the Word and the other parts of the visible Creation the Word is in him and opperates in them but that Word is not known felt tasted apprehended but God has given Man a knowledg thereof and herein is his glory beyond them he can feel the spring of his Life he can tast the good Word of God in which he liveth moveth and hath his being And he that knoweth not this Word of Life and heavenly Power and vertue in him is dead the corruptible earthly principle cannot apprehend it for it is spiritually discerned and then what differs he from a beast that perisheth but that he is the more miserable Argument 7. And hereby it is that man cometh to the knowledg of Sin and of Wrath and of the heavy displeasure of God because of it somewhat in his mind and conscience which awakeneth him as out of a dead sleep wherein possibly he has so many years seen the sorrows of death now begins to encompass him and the pangs of Hell takes hold on him and he is cast into a bed of torment and finds great troubles and sorrow the arrowes of the Almighty stick fast in him and he is distracted with the terrors of the Lord And the fearful sound of Judgment continually affrights him and what is it which worketh all this in man but the Word of the Lord immediately proceeding from himself God speaking in his Wrath and vexing him in his sare Displeasure As it is Psal. 21. And revealing his Wrath from Heaven against all his ungodlines and unrighteousness Rom. 1. 18. Is it not Christ to whom all Judgment is committed who thus judgeth him Is it not his Spirit which convinceth him of Sin and of Righteousness and of Judgment it is the Lord who bringeth to light when he comes to judg the hidden things of darkness and makes manifest the counsels of the Heart 1 Cor. 4. 5. And all things that are reproved are made manifest by the light and that judgeth them and reproveth the deeds of the evil doer John 3. 20. And worketh Condemnation in him this condemned Cain it condemned Saul it condemned Indas Whereby their punishment was unsupportable for them and now were it not God himself who spoke in them in his Wrath were it not his arm and finger that touched them and lay heavy upon them they could easily bear it they could be comforted against all their other troubles and anxieties could they get rid of this and fly from the fierce anger and wrathful countenance of God but where ever they goe his judgment follows them his witness in their consciences torments them the fire kindles which never goes out and the Worm that never dies gnaweth upon them this is the fiery flaming Sword which devoureth the adversary and cutteth down the man of Sin a fiery Law goeth out of the mouth of the Lord and burneth round about and by this Law is the knowledg of Sin whereof Paul speaks for before this Law came he was alive and secure in Sins his Legal righteousness touching the Law blameless it could not give him the knowledg of his Sin but when this Law came that gave him the knowledg of it and made it exceeding sinful and killed him Argument 8. And as it is God who speaking in man raiseth this storm in his Conscience he commandeth and raiseth the stormy wind as it is written which all the powers of Heaven and Earth could not do besides him Man could remain invincible as a brazen Wall against all their assaults could he be hid from the fierce wrath of God revealed against him in his conscience all the words of Scripture all the curses writ therein could not move him he hath oft heard them and made light of mem all I say as it is God alone who raiseth this storm and bringeth this trouble upon him so it is he alone who can calm and quiet it again he must say to the Wind and raging Waves of the Sea be still and they obey him and that which brings peace and calmness true calmness and stillness to a mans conscience when it is so vehemently troubled demonstrates it self to bear eternal Power for nothing else can do it when God speaks peace who can let it as it is written when he giveth quietness who can make trouble Job 34. and 29. And who can give it but he the Lord speaketh peace in his People he and he alone bindeth up the broken Heart and healeth the wounded in Spiritâ—… he sendeth his Word and healeâ—… the word that cometh from his own mouth which saith in the Soul fear not It is I be not affraid be of good comfort thy Sins are forgiven thee and faith in this word alone can only stay quiet and comfort the wearie distrest Soul faith cometh by hearing and hearing by the word of God the word which proceedeth immediately from himself and faith laying hold on that Word which is full of Power All the words of the Scripture cannot do it when God ceases to speak himself to the Soul it refuseth to be comforted it may read and search and meditate upon the Scriptures but the wounded spirit remains the doubtings the tossings the terrours continue I appeal to any who ever knew any thing of the terrour of the Lord upon their Spirits if it be not so it would fain apply the promises it would fain suck comfort out of the Scripture words but
he that is born of God desire his Fathers face the Kings face the light of his Countenance this made David and so maketh it all the Children of God say We have more joy and gladness in the light of our Fathers Countenance though it were shut up in a Dungeon with Bread and Water than they whose Corn and Oyl and Wine doth abound Now whereas it is said The Scriptures are plain evident and manifest in themselves they have a secret glory Majesty and Purity in them which mans writings in his own wisdom have not and this abundantly manifests them to the spiritual Eye I grant it is so and certainly knows it to be so which makes them so precious unto me but consider a little what this Glory Majesty Plainness Purity c. is which makes them Manifest and to whom it Manifests them Such an Example will somewhat figure it forth having first known such a man of rare beauty comeliness and majesty which appears in his countenance and afterwards seeing his Portrait drawn so exactly as a Pensel could do this Image or Portrait has a pretty lively representation of him and the Characters of his Beauty and the Majesty of his Countenance appear somewhat in the Portrait whereby I Manifestly know That it is the representation of such a Man Now these Characters of Beauty and Majesty in the Image come far short of the Mans countenance and it was the seeing of him first made me know his Image to be his and so the glory and beauty of his Face may be called Primarie but that in the Portrâ—… Secondary or Derivative and the seeing himself makes me believe that it is his Description and it is Manifest enough so I reading in the Scripture wherein there are as it were rare and excellent draughts shaddowing forth Jesus Christ and I then coming to know himself the Scriptures lye open and plain unto me and they are very evident and manifest but to him that never saw the King of Glory himself they are hid and as a sealed Book and he who has heard God himself speak will manifestly know the words writ or declared by others in whom he has also spoken and he stands near himself to testifie and witness to the truth of these words which come from himself So Queen Sheba easily believed the report concerning Solomon and his wealth when she saw it and I reading the Description of such a Countrey I have been in and travelled thorow it is easie for me to know whether it be true or false and I being so long a hearer of such a Man speaking from word of mouth and afterwards reading a book containing his words I know them to be his having heard him before but the words as they lye in a book come far short of these which proceedeth from his own mouth for these had much móre Life and Power with them Then how much more do the words Immediately proceeding out of the Mouth of God excell a Declaration or writing of them though they be also precious and excellent but where the Word of the King himself is there is Power and blessed are they who know this joyful sound of the Voice of the living God in their hearts and have thus learned the truth as it is in Jesus having so learned Christ having heard himself and so having him the Witness in themselves Ephes. 4. 21. 1 Iohn 5. 10. They are built on a sure Foundation which gives them fullness of Assurance That the Prophets and Apostles Doctrine is of God having found himself Come and seen him of whom Moses and the Prophets wrot Iohn 1. 45. 46. And as it was the Spirit of Jesus Christ Witnessing in the hearts of them who believed to the Truth of the Doctrine of the Prophets and Apostles by which they were made Manifest in their Consciences and their words were believed which proceeded Immediately from their own Mouthes and seeing that was necessary then it must be also necessary now also much if not much more seeing these Apostles and Prophets are not alive themselves in the flesh to tell us that they spoke or wrot so but that their writings are transmitted to us through many generations from hand to hand and no question they have fallen into enemies hands and how can a man be so fully assured as is sufficient for his Salvation but that Papists Iews and others who had them before us have wronged them and both added and taken away and altered if the Spirit of the Lord perswade him not to the contrary seeing it is possible they might have done so if the Lord had permitted and what a light Foundation have they to their Faith which men of corrupt minds or Devils or any powers whatsoever of this World may brangle spoile corrupt add to or take from for as we know through the rich mercy and gracious Providence of God the Lord hath so wonderfully preserved the Scriptures Testimony so far uncorrupt and pure as that they abundantly testifie the true foundation and these things sufficient for Salvation not that they are sufficient themselves but they abundantly testifie to that which is sufficient and this we know by the Spirit of God that wrought them but what a tottering and Lubrick and uncertain Foundation ye have made to your selves some of you affirming and these men of great account with you that the points of the Hebrew Coppies in which Language the old Testament was writ are but mens aditions and the first writers used them not and it is affirmed by many of your selves they are but a late invention Now what a great difference and considerable the pointing makes any skilled in that Language but a little may know the points being the vowells even so great that the points otherwaies set or added may not only alter one or more words but whole sentances and if so what a loss are ye at in your Foundation I found it only to touch this a little and refer the Reader to Sammâ—…el Fishers Book where he treats of this at large and Iohn Owen Confesseth the points or vowels to be so weighty that if they be invented or added since the writeing of the Scriptures by fallible men it mightily threatens the ruine of the Christian Faith thus he in words to the same purpose as may be seen in his book and yet these men who set forth the Biblia Polyglotta and many others affirm the points to be added since or that the contrarie is not Certain but they are happy whose Faith depends not on mans saying or unsaying but on that Word which was in the beginning and this only can certifie us of the Scriptures Argument 12. And as by the Spirit of Jesus Christ his Revealing Immediately in mans heart and bearing testimony to the Scriptures that they are of God and writ from his inspiring and moving of these holy Men of God who penned them Man can only be sufficiently perswaded to believe them so this can only
her taking upon her the True Mothers Cloathing wherein she has appeared but an Enemy to the Life has bewiched the whole Earth with the Cup of her Fornications and so her Merchants has passed for the Ministers of Christ but now the Children of the Light discerneth both her and them and their Hypocritical garb cannot deceive them for the Sheep of Christ hear his voice and they know it one in another and hereby they know one another and a stranger they will not allow for they know not the voice of strangers they own it not and so the false Prophet that comes in the Sheeps cloathing and is inwardly a ravening Wolf that comes in the form of words the form of godliness he cannot deliver them the Elect cannot be deceived they can beware of him and fly from him Iohn 10. 4. 5. Mat. 7. 15. And how could they beware of him if they could not discern him to be such and these who say they are Ministers and are not they can try their Spirits it is more than their words the anointing teacheth them 1 Iohn 4. 1. Compared with 5. and 6. 1 Iohn 5. 27. And so can know not the speech of them that are puffed up but the power wherein the Kingdom standeth 1 Cor. 4. 19. 20. And herein and hereby were the true Ministers of Christ Manifest to the Children of God 1 Thess. 1. 5. Our Gospel came not unto you in Word only but also in Power and in the holy Ghost and in much assurance c. And now a few words by way of tender advice to those who has been long seeking a pure Church not a mined confused Rabble of godless Atheifts such as the members of the National Churches generally are but a Church in God a Spiritual House built up of living Stones a Spiritual Ministry a Powerful Ministry a Spiritual Worship this many have been seeking but have not found it neither such a Church Ministry or Worship for not coming to the true Foundation and that which makes the true Church Ministry and Worship to witt Jesus Christ Revealed in themselves and Revealing God and me Church and the Ministry and Worship to them I say their not coming to this but setting about the building of Church Ministry and Worship without it they do and shall for ever in this way fall short of it and what strife and janglings and debate they have made concerning the tryal and qualifications of Church Members and Ministers and how sore they have been put at by them who plead for a Church of the mixt multitude of Believers and Unbelievers affirming it is impossible they can be Infallibly Discerned and that the true believing Spiritual Minister cannot be Discerned from the unbelieving Carnal Formal Preacher of the Letter and so they have no rule or touchstone to try one or another but that of Words Formes or Appearances are not come to the Righteous Judgment and these they acknowledge are very Fallible And now were they come to the teachings of Gods Spirit the Anoynting in themselves This would be an Infallible touch-stone and rule of tryal unto them for one and all And so there is no Cure nor Remedy for all these evils and fore calumnies wherewith they are encompassed but the Light of Jesus Christ which they so much despise and contemn this would heal all their diseases remove all their doubts and all their Controversies bind up all their Wounds and Breaches this would fitly frame the whole building together and make iâ—… grow up an holy Temple unto the Lord in whom they should be all builded together for one habitation of God through the Spirit Ephes. 2. 21. 22. And till then They will never cease to build Babilon Argument 15. THIS hath been the Main Point of Controversie all along the time of the Aposâ—…y and the Reign of the Beast Dragon Whore and false Prophet betwixt the remnant of the Womans Seed the followers of the Lamb on the one hand and the Beast Dragon Where c. on the other to wit The Testimony of Jesus Christ together with the keeping of the Commandments of God and what this Testimony is See Revel 19. 10. For the Testimony of Iesus is the Spirit of Prophecy Revel 12. 17. And the Dragon was wroth with the Woman and went to make War with the remnant of her Seed which keep the Commandements of God and have the Testimony of Iesus Christ. This is the quarrel The Testimony of Jesus which is the Spirit of Prophecy and by this the Womans Seed the followers of the Lamb sought against the Dragon and his followers and by this they overcame Revel 12. 11. And they overcame him by the blood of the Lamb and by the Word of their Testimony These are their weapons not any Carnal weapon the Lambs followers have none such but the Word of their Testimony the Sword of the Spirit which is the Word of God and by this the Antichrist the Man of Sin the Son of Perdition that wicked one is to be Revealed and Consumed 2 Thess. 2. 8. Whom the Lord shall consume with the Spirit of his mouth and shall Destroy with the brightness of his Comming That is his Light Life Power and Spirit Revealed both in the particular and general shall consume this Antichrist That sits in the Temple of God Man's Heart and rules as Lord there and this Antichrist is not a Person or Persons particular but a Spirit Ioh. 4. 2. and is the very Spirit of Satan which rules in the Children of Disobedience The Heart which was made to be a Temple for God a House of Prayer but is become a Den for the Thief and Robber and here in this Temple the Whore Mistery Babilon sits as a Queen in the Particular and in the General Now it is the aforesaid word which is as fire that is to burn up this Whores Flesh and Destroy her and put her out of the Temple of God Men's Hearts which should be an habitation of his Spirit See 1 Cor. 3. 16 17. 1 Cor. 6. 19. 2 Cor. 6. 16. For this was Man's state he was a Temple for God in the beginning but by his sins this Temple came to be Defiled and the Serpent entred and dwelt in it and for this end Christ came into the World to destroy the Devils work in Man's Heart and to cast him out and to dwell in this Temple Man's Heart as in the beginning and this is the Antichrist who denies this Christ came in the Flesh â—…me in the body of his Saints which are his Temple and so the Apostacy was from this in the dayes of the Apostles Christ lived in his Saints dwelt in them spoke in them was King Priest and Prophet in them and then came in the Apostacy when people departed from this holy living Power Revealed in them Christ the Wisdom and Power of God and then Babilon prevailed the Whorish Spirit which bewitched People and drew them into Whoredom with the Form from
next proof is 2 Pet. 1. 19. We have a more sure word of Prophecy c. Answ. Supposing but not at all granting hereby he meaned the Scriptures writ or spoke from without he points them to this but till the day dawn and the Day star arise Now some were come to the day and were Children of the day and had the day star arisen in them and then they needed not the Light of the Moon or night starrs But I have shewed before this word of Prophecy is the word in the Heart which was in the beginning before Scriptures was and is that word that came to David Isai Ieremiah and inspired them from which the Scripture came and this Word in my heart maketh me believe the Scriptures and is the more sure and Manifest Word or the most sure as it s in Beza's Translation even surer than Scripture Words which outward violence can rob me off or I may forget them but this remaineth for ever and here lyeth a great deceipt in them where Scripture speaks of the Word and it's Vertue and Excellency and Sufficiency O say they This is Scripture whereas I have shewed though the Scriptures declare of that word yet they are not it but came from it and point to it again for the word is Christ which was in the beginning The next proof Heb. 1. 1 2. This directly proves against them as I have shewed before God spoke to the Fathers in the Prophets but to us in the Son that is more Immediately The next proof Luk. 16. 29. 31. This proves that Moses and the Prophets Testimony is of greater weight then if any should arise and testifie from the dead but it proves nothing that we should stick only to what is written by them for much was writ after nor does it prefer Moses and the Prophets Testimony to the Testimony of the Spirit of Christ this is more certain and satisfactory and the end of their Testimony Their next proof is Ephes. 2. 20. Hereby they would prove That the writeings of the Prophets and Apostles were the foundation of the Church but this Scripture sayes nothing of that kind for Jesus Christ is the Foundation of Prophets and Apostles and the chief or undermost Corner-Stone he is both Foundation-Stone Corner-Stone and Cop-Stone also the First and the Last and there is no other Foundation saith Paul himself 1 Cor. 3. 11. and that Scripture is fully cleared above Their next proof 2 Pet. 3. 15. 16. 17. But of all the Scriptures they have brought this proves least for them but much against them for it mentions Pauls Epistles and Writings which we own and their usefulness also in their place but it sayes nothing that either his Writing or any other are a compleat Cannon or Rule or that Revelation is Ceased but it sayes some things in them are hard to be understood which the unlearned and unstable wrest c. Then I say there is the more need of Revelation to make a man Learned and to open up these hard things seeing only the Spirit of Wisdom and Revelation can sufficiently do it as is above Demonstrated The next proof is Gal. 1. 8 9. If any man or an Angel from Heaven Preach any other Gospel unto you let him be accursed Answer The Gospel was Preached unto Abraham saith the Scripture Gal. 3. 8. as well as unto us and it was Preached unto Abel Enoch Noah and to all believers who lived before Scripture was writ in a book and it was spoken into their Hearts by the Spirit of Jesus Christ and the Saints who then lived and were Inspired of God preached the Gospel and the Gospel is the same in all Generations for it is the everlasting Gospel Rev. 4. 6. But now the Declarations Discoveries and Manifestations of this one Gospel hath been many and different under the Law more darkly in the time of the Prophets more Manifestly in the time of the Apostles yet more Manifestly and yet all one Gospel and we Preach no other but the same everlasting Gospel which is the Power of God unto Salvation Rom. 1. 16. The last proof is 2 Thess. 2. 2. Wherein Paul beseeches them not to be shaken in mind or troubled neither by Spirit nor Word nor Letter as from him as that that day of Christ were at hand but this proves nothing against the Inspiration of the Spirit of God as if it were then ceased or to cease for it continued with him and many others long afterwards only it proves they should not recite any such Doctrine aâ—… that That day were suddenly to come he speaks of though some should 〈◊〉 it as proceeding from the Spirit or from Pauls Words or Letters and so that they might not be deceived by pretenders as is said because some has falsely pretended to the Spirit it follows not that none have it in reality And thus I have gone thorow all their Proofs and shewed that they prove no such thing as is intended by them but are abused O j. 5. We much suspect this Doctrine of Immediate Revelation and are feared to receive it lest people coming to this slight the Scriptures and a Ministry Worship and Ordinances for we find you so doing who say ye are come to it and what use hath Scripture or Ministrâ—… if God teach Immediately by the Immediate Revelation of his Spirit Answ. This Doctrine ought not to be suspected by any-honest hearted Man or Woman for it will never teach any to slight the Scriptures but on the contrary They will never know how to use or esteem the Scriptures aright till they come to that Life and Spirit which gave them forth and to which they point and these who were formerly Inspired of God and were taught of him Immediately used and esteemed the Scriptures nor slighted any Ministry Worship or Ordinances of Jesus Christ as neither do we and we acknowledge the Ministry who are sent of God is both useful and comfortable to us and we are bound to hear them and acknowledge them and at all times have we found their Ministry usefull and refreshing unto us having Ministered of the Life and their Gospel came unto us not in Word only but in Power and in the holy Ghost and in much Assurance as Pauls did unto them 1 Thess. 1. 5. And we have also been refreshed with their Prayers in the heart and found the fruit of them and now in our measures are brought to the same Life and yet their Ministry will alwayes be dear and comfortable to us but not absolutely necessary being come to a Teacher even the Spirit of Jesus Christ that cannot be removed into a Corner from us when all men may and be seperated from us and we from them as to bodily presence but indeed who come to the Teachings and Ministry of the Spirit of Christ in themselves this will lead them as it hath done us from the Natural Ministry Worship and Ordinances for that they neither Worship nor
Immediate Revelation OR Jesus Christ the Eternall Son of God revealed in man and revealing the knowledge of God and the things of his Kingdom immediately OR The Holy Ghost the Holy Spirit of promise the spirit of Prophecy poured forth and inspiring man and induing him with power from on high and baptising him thereunto giving him wisdom understanding and knowledge from above and giving to some utterance and moving them by his own immediate assistance to speak forth and declare the wonderful things of God NOT CEASED But remaining a standing and perpetual Ordinance in the Church of Christ and being of indispensible necessity as to the whole body in general so to every member thereof every true Believer in particular asserted and demonstrated And the objections that have any seeming weight against it answered Prov. 29. 18. Where there is no vision the people Perish Writ by George Keith Prisoner for the Truth in the Tolbooth of Aberdein the 29th of the third Moneth 1665. Printed in the Year 1668. A few words by way of Preface IT hath been in my heart once and again from the Lord to write some things unto the people and especially the Professors of this Nation concerning this great and weighty matter of Immediate Revelation which they say both Teachers and People is ceased we say is remaining and we know it to be so from the blessed experience given us of God therein even that it remaineth and is of necessary continuance in the true Church and among the true Saints and is not only necessary for the preservation safety and comfortable walking of the Saints with God but is also necessary in order to men and womens becoming Saints for through Immediate Revelation it is that any man who is naturally void of the true and saving knowledge of God and acquaintance with him comes to attain it The discussing of this controversie is of very great weight for this error of theirs concerning Immediate Revelation is such a Fundamental one that the greatest part of their other errors are built on it and indeed the whole superstructure of their Church and Ministry and Worship at to its outward constitution so that if this their foundation be found and discovered to be false viz. That there is no Immmediate Revelations now a dayes as the common priviledge of the Saints then down falls the whole superstructure of the outward constitution of their Church Ministry and Worship which all of necessity must be false if the foundation on which they are builded be such And here I shal instance several particulars of great weight which are all built upon this false foundation aforesaid 1. That the Scriptures outward testimony is most necessary and that no true and saving Knowledge of God is to be attained but by the Scriptures being read or heard 2. That there is no immediate furnishing gifting and fitting and qualifying men to be Teachers in the Church by immediate inspiration and pouring forth of the spirit of prophesie without any respect had to sex or humane qualifications of better learning such as was frequent in 〈◊〉 Apostles times as in Acts 2. 1. Cor. 14. All this say they is ceased so James Durham a noted man among the Presbyterians saith pag. 471. in his digression concerning prophecying that as it is taken for an immediate revealing of Gospel truths it is now ceased so say they generally hence their Divinity Schools and Colledges are come up both among Papists and Protestants whereby young men being sent of their Relations in order to a lively-hood learn the Art and Trade of preaching and praying and continues so many years till they be licentiated as ever a Shoo maker or other Tradesman serves his Apprenticeship and they make humane learning or the knowledge of Letters and essential qualification to a Minister so as he cannot be a Minister without it but grace only accidentall and not necessary to his being a Minister but to his better being so the aforesaid I. D. now such a learning of the things of God as is taught by man Divinely inspired who teach from the inspiration of God in them and whose care it is to turn and bring up them whom they teach unto the same light life and spirit of God from which they speak that they may learn in that and so come to be partakers with them of the same knowledge and wisdom from the same fountain we dearly own such was the School of the Prophets where the Teachers were the true Prophets of God and taught from Gods spirit in them whose teachings being in the evidence and demonstration of Gods spirit proved effectual unto the Schollars or learners so that they became prophets also and received of the same spirit and this dispensation which was both among Prophets and Apostles we witness to be among us through the mercy and goodness of the Lord at this day even the poâ—…ring forth the spirit of the Lord no less upon the hearers then was at first upon the Teachers whereby they also are become able to teach others both males and females prophecying or speaking forth the great things of God as the spirit gives utterance declaring the great things of the Gospel in its effectual workings on their own hearts now that Prophecying is frequently taken in Scripture in this sence and not only for a foretelling of things to come is clear from Rom. 12. 6. Rev. 10. 11. 11. 13. 19. 10. compared to Rev. 12. 17. Joel 2. 28. 1 Cor. 14. 24. 31. 3dly Another great error following upon the aforesaid is that no man in these dayes is infallibly assisted to write speak preach or pray or praise as the Prophets and Apostles and Evangelists witnessed of old 4thly That there is no Immediate Call unto the Ministry 5thly That none are to wait for an inward call motion impulse or inspiration and assistance to preach or pray or give thanks so as to forbear until it be given them Nor that any should expect an Immediate Call and impulse or motion to the doing of any thing whatsomever that way being ceased 6thly That the Scriptures are a filled up Canon and the only rule of faith and obedience in all things and no more Scriptures to be writ or given forth from the spirit of the Lord. 7thly That their is no infallible way of discerning the true Ministers and Members of Iesus Christ as who be living and wâ—…o not whence proceeds that promiscuous mâ—…t multitude of teachers people where of their Church is composed who are generally void of any experience of a gratious work on their hearts The Controversie truly stated and clearly and distinctly opened Concerning Immediate Revelation whether ceased or remaining and needful to remain in the true Church BEcause in all matters of debate the true State of the controversie is so needful to be known that without the clear and distinct knowledge thereof The arguments brought to prove the thing affirmed do not so manifestly convince nor
they to long as they abide in their opinion which is that these things aforesaid are not objective in themselves and so are not sensible or feelable nor can men have a feeling or tasting of them but there are some among the people who are ashamed of this answer of the priests and affirm against them with us that the power vertue spirit light life of God may be seen felt relished and tasted of in it felf no less then the natural vertue of natural things as of spices flowers oyntments wine and bread light and warmth can be felt and descerned to the natural sences Now if any grant that the things aforesaid and the divine power vertue light life and spirit of God can in itself be felt and tasted of that it is sensible by or unto the spiritual mind such must also grant that it is objective for because it is objective therefore it is sensible or may be felt as because outward light and colours are objective therefore they are visible or I can see them and because an outward sound is objective therefore it is audible and I can hear it and so of the rest for what ever is objective is sensible and whatever is sensible feelable or perceiveable in it self is objective but what is not objective is not feelable cannot be felt tasted favoured And so if the Lord himself be not objectively manifest in us he cannot be seen nor heard nor tasted nor felt and thus it is according to the School men and national teachers doctrine who generally being men void of all sence and feeling of God have in the blindness of their minds and in the wisdom from below that is carnal earthly and divilish framed and invented this perverse doctrine for their own gains and ends that all seeing and hearing of God himself or immediate converse with him by object ve manifestations is not a thing to be expected as being ceased and never given as a general priviledge unto the Saints but only unto some particular persons by way of special priviledg and extraordinary and some who have both seen and tasted the things of God in themselves in some small measure have been staggered through their leaning more unto the false Doctrine of their teachers in this thing then unto their own felt and known experience whereby I am perswaded some contrary to what they have sâ—…en heard tasted and felt from the presence and appearance of God in themselves have denyed objective Immediate Revelation and used that distinction with others of subjective or effective and objective revelations affirming the effective and subjective only to remain but denying the objective This distinction I find not only used by Robert Baron an Episcopal man who some years ago professed to teach Theologie in the City of Aberdeen who in his book intituled Apodixis Catholica de formali objecti fidei treats of it at large and calls the revelation ex parte subjesti medium incognitum as aforesaid but that ex parte objecti medium cognitum a known midst Tract 9 Anth. Dup puncto 2. num 14. 14. 15. p. 6. num 5. 6. But also I finde it made use off by George Gillespie a man famous in the Presbyterian way in his book of miscellanies cap. 21. pag. 261. And the national Teachers to day both Episcopal and Presbyterial much use it affirming all objective manifestations of the very truths of the Gospel and essentials of religion to be ceased and no otherway to be objectively revealed but by the Scriptures outward Testimony so that but as a man bears such and such worde of Scripture in his minde and is exercised in the thinking meditating and turning them over and over in his minde at such and such times he only hath the actual knowledge of God but if he should come to such a stilness and silence of minde as not to think upon scripture words and turn them over in his mind or not to have the eye of his understanding fixed upon them in that time he should have no actual knowledge of God or any of the things of his kingdom because they are the alone objective manifestations of the things of God of God so if they be out of view they can know nothing actually as when the object is removed out of my sight I cannot see it and if it be removed out of the view of my mind I cannot remember it We on the contrary affirm and I affirm it from the manifold and blessed experience given me thereof from God and many are witnesses with me in this matter to the stopping the mouthes of all gainsayers that God himself his power vertue light life and spirit his truth his goodness holyness rightteousness his beauty and glory is prelent in us by way of object is objectively manifest so that he can be heard seen tasted and felt if all scripture words were out of our present remembrance so that if we had not one scripture expression in our veiw to mind it or turn it up and down in our minds we could feel and enjoy the Lord and have fellowship with him whose eternal life vertue and power is present as a most glorious object in us so that if we retain this object God in our knowledge in our mind in our feeling in the seed and birth of his own sowing and begetting in us and all words should be let pass so as not at that time to mind them we should have and often have had a true knowledge and enjoyment of God even beyond what ever any words could contribute unto us yet we despise not words nay we dearly esteem and value them as a sweet and pretious testimony of the eternal life from which they came but then only do we feel and find the sweetness and comfort of them when the same eternal life which first breathed them forth doth either again breath or speak them forth in us or sendeth forth of his living and powerful influences into them as they have a place in our minds or memories which when that life withdraws its influences from them though they remain in our minds they are but as an empty vessel which we cannot make use off for our refreshment till the life again open and send forth of its living streams into them so but as the life influenceth them we lay them by out of our very thoughts for we find it to hurt and weaken and deaden us to thiâ—…k any thoughts even from the Scriptures but as the life and spirit of God influenceth and concurreth so that we still are for putting the Scripture in such a close conjunction with the life and spirit from which they came that we may not nor dare not make use of the Scripture but in the life and spirit as that opens and influenceth so that we are not for separating the letter from the spirit or the words from the word and life but for conjoyning them these only separate the letter or the
perfidiously and treacherously for their filthy lucres sake and ye are generally convinced that they are but time servers wicked and bad ye are now openly and avowedly come to plead for a wicked ministry that such who are natural men and wicked may be Ministers of Christ and ought to be heard followed and maintained and such whom the Lord has sent forth to Minister in the power of his life and spirit ye call deluders Fanaticks and the like oh oh remember the day call to mind the time when your souls â—…oathed such Ministers and ye would travel many miles from one remote corner of the nation to another to hear a man who could speak lively to your souls in demonstration of the spirit and of power then there was in you a measure of pure discerning whereby ye could favour the man of God and distinguish the formal dry withered cold and dead preacher from the living and all his painted fine good words could not deceive you e had then a mouth a sence that could taste words as meat and such ye would follow and hear who could speak from and Minister of the power and spirit of life the Ministers of the Letter the dead formal preacher who could chant and talk the Scripture words and steal from other mens lines the good words made ready to their hand ye could not away with they were loathsome and burthensome unto you but now-having lost the discerning these ye can follow and maintain them And such who deny them ye call denyers of the Ministers of Christ a standing Ministry and yet when it was better with you then it is now ye denyed them and many a day cryed in good earnest of your souls to God that he would remove them and whip out of his house such buyers and sellers and purifie and purge the sons of Lev how cryed ye out and breathed to the Lord for a spiritual Ministry a Gospel Ministry a powerful Ministry and now when it s come and coming ye oppose it and bend your force to keep it down oh foolish people and unthankful do ye thus requite the Lord return return from whence ye are fallen repeâ—…rand do you first works turn to the Lord the fountain of living waters from whom ye have deeply revolted cease cease from the broken Cisterns ye have hewed out unto your selves drink no more at the pudled waters the dead waters which who so drinketh off dye they are dead because not freshly issuing and springing from the fountain of life if ye will return come and walk in the light of the Lord with us O house of Iacob O ye lost scattered sheep who have been driven from the fold of rest the sweet pleasant green pasture of your souls the still runing waters the pure sweet Christaline river of life that issueth fresh in living streams from the fountain it self Lo every one that thirsteth come unto the waters and drink wihout Money and price that your souls may live for of a truth the Lord God his opened unto us the fountain a vein of life a well-spring of life a well of living water hath he revealed in us who have believed in his light and hearkned to his voice which cryed in our hearts many a day saying in us turn ye turn ye why will ye die turn ye at my reproof and behold I will pour ouâ—… my spirit upon you this is the well of living water the gift of God which who so drinketh off will never any more drink or thirst to drink of these dead waters that is the good words uttered from a dead killing spirit the waters of the Whore on which she sits and holds forth this cup of fornications unto the inhabitants of the earth whereby they are made drunk bewitched and killed for her lips drops as an hony comb and her mouth is smoother then Oyl but her end the breath and spirit of her mouth from which the words proceed and which accompanies them is bitter as Wormwâ—…od and sharper then a two edged Sword to kill and destroy that of the Lords begetting and starving of it but to the edifying feeding and building up of the false birth Babilons brats which are not to live but to be starved and dye and happy are they who taketh them and dasheth them against the stones And now I say for your sake O ye my kiâ—…olk according to the flesh my little Sister who hath no breasts 〈◊〉 scattered sheep who have no pasture for your souls but that which feedeth death and maketh you live in the earthly corrupt principle which is the Serpents meat that if by any means I may provoke some of you and be serviceable as a mean in the Lords hand who am nothing of my self unto you that ye may return unto the Bishop and Shepherd of your Souls I am drawn in the tender love of God to write unto you concerning this principle to wit Jesus Christ revealed and revealing in man God and the things of his Kingdom even these veins and passages of liâ—… which runs through Paradise the City of God whâ—… streams make glad every inhabitant thereof who because of this can sit and sing God is our refuge we will not fear though the earth be removed and cast into the midst of the Sea God is known for a refuge in her palaces she is beautiful for Scituation the joy of the whole earth is and shall be Mount Sion on the sides of the North the City of the great King 〈◊〉 it must be he alone even this great King who must open an eye in you by the revelation of himself where by ye can behold thâ—… glorious Mountain of his Holiness on whâ—…ch his City Ierusalem from above is built where a feast of fat things full of marrow of wines on the Lees well refined is given to all who enter thereinto the vultures eye the eye of the natural understanding that eye which now seeth cannot see it and the path thereunto is short from all living in the natural earthly corrupt principle and it must be the Light of Christ that can only open the true eye to see this blessed path of Life which if ever ye know it must be known alone by Immediate Revelation and manifestation of Christ in you And it were a great step in its pâ—…ace for you to be convinced of this that it must be so And for this cause this is written to the simple hearted who are willing to see and loves to know the truth that ye being convinced by sound reason and it being demonstrated to you that there is such a thing among the Lords people and must be and that there is no other way to know God or the misteries of his Kindom but as this â—…ey of knowledge which your teachers take from you viz. Jesus Christ revealed in you opens them up then ye may be brought to wait for this glorious dispensation which many thousands can truly witness is come and I in my
O ye Corinthians and elsewhere writing unto them he saith God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ then it is the light shining into the heart out of the darkness which gives the knowledge of the glory and ver 4 Such who believe not the God of this woâ—…ld hath blinded their minds least the light of the glorious Gospel of Christ who is the Image of God should shine unto them then all who believe have this priviledge then it is not only peculiar to the Apostles the light of the glorious Gospel of Christ shineth in them and the light reveals the Gospel which is hid from them who beleive not ver 3. It discovers the glorious Gospel or as it is in the Greek the Gospel of glory it reveals a hid glory in the Gospel which is beyond all words or expressions or thoughts of mans heart the glorious Gospel of Christ is not the words the best of Scripture words writ or spoke by the Prophets and Apostles it is that which the words declare of but not the words themselves which may be read heard and known by the unbeliever and he may gather a stock and treasury of knowledge from the words which knowledge is but a false dead empty barren formal knowledge a form of knowledge Rom. 〈◊〉 20. A shadow of knowledge but not the true knowledge which is life and life eternal John 17. 3. But the Gospel he knows not it is hid from him for the eye is blended that can see or know the glory of it for it is the power of God unto Salvation it is the preaching the glad tydings of Salvation unto poor lost man â—…y Jesus Christ himself immediately in his heart it is Christ 〈◊〉 〈◊〉 in man by the powerful breath of his spirit awake thou that sleepest and arise from the dead and I will give thee light and be thy salvationâ—… This is that which Christ said himself the hour shall come whâ—… the denâ—…shall hear the voice of the Son of God and they that bear shall live so he is the great preacher of this great and glorious Gospel himself whose it is Isaiah 61. 1 2 3. compared with Luke 4. 18. The spirit of the Lord is upon me becaâ—…se he hath aâ—…ointed me to preach the Gospel to the Poor he hath sent me to heal the broken hearted 〈◊〉 preach delâ—…verance to the captives and recovering of sight to the blind c. all other preachers whosoever among men they are but as forerunners like Iohn Baptist and this is their message Iohn 12. 15. Fear not daughter of Sion behold thy King cometh c. And how beautiful upon the mountains are the feet of them who publish these glad tydings-concerning the coming of the King himself and all the most powerful preachers that ever spoke among the sons of men must say with the same Iohn behold their cometh one after us which is preferred before us for he was before us he must increase but we must decrease we are not that Prophet but are sent to testifie of him whose shoes latchet we are not worthy to unloose he it is who will baptize you with fire and with the Holy Ghost and teach you to the satisfaction of your souls and be with you for ever when we are gone and removed from you and the Bride greatly rejoyceth because of the Bridegroom his approach and the hearing of his own voice and this fulfills the joy of the friends of the Bridegroom even the voice of the Bridegroom to the Bride himself come seen heard embraced the Bride married to himself kissed with the â—…isses of his mouth and this also fulfils the joy of the Bride fâ—…r it was her great desire the presence of the Bridegroom himseâ—…f and her desire accomplished how sweet is it to her soul Thus it is fully demonstrated how insufficient words all words from without even Scripture words are to give or learn man the knowledge of God as also how insufficient mans conceptions reasonings thoughts and imaginations in the earthly carnal mind which is darkness Eph. 5. 8. and death Rom. 8. 〈◊〉 concerning Scripture words and the things recorded by them are to this effect The Lord knoweth the thoughts of man to be but vanity and his wisdom foolishness and enmity against God even all that wisdom which the carnal mind can gather into it self whither from the words of Scripture or from the works of creation and providence It is all enmity against God and is so far from leadâ—…ng man unto the knowledge of him that it leadeth him from it the world by wisdom knew not God 1 Cor. 1. 21. The Jews who had the Scriptures and their Doctors and Rabbies who had gathered a great deal of wisdom and knowledge not the true wisdom and knowledge but a form as is said did it further them to receive the knowledge of Jesus Christ in a more glorious manifestation or rather was it not a loss unto them did it not blind their hearts was not the preaching of the Gospel foolishness unto them and the Greeks or Gentiles who â—…udyed the creation the book of nature so called and gathered a great deal of wisdom and knowledge theirfrom but it was mans wisdom which is from below and is carnal earthly and divilish by this wisdom they knew not God and the preaching of the Gospel was to them also foolishness thus because both Iew and Gentile had wandred after their own imaginations and reasonings the former concerning the Scriptuâ—…es and the latter concerning the works of creation and departed from the pure principle of God the light of his Son Jesus Christ who had enlightned both one and the other every man that cometh into the world Iohn 1. 9. Which would have been unto them a key of knowledge a key to the Jews to open up and reveal the Scriptures unto them a key to the Greeks or Gentiles to open up and reveal the works of the pure creation of God and given to both an eye to read these prints and characters of the wisdom power and goodness of God engraven thereupon and hereby they would have been led up keeping chastly to this principle the light of Jesus to the knowledge of God after a more excellent way and manner then either words or works of creation could give even to know God in himself and in his son the express Image of the fathers substance this is a glorious knowledge indeed the knowledge of God in the Son who is his express Image so like unto him that he is one with him this infinitely transcends that other knowledge of God either in the declaration of words or works for that they all come infinitely short of the noble Image Christ Jesus the brightnesâ—… of the fathers glory and such who sit down upon such a knowledge as they may gather into their minds
whither from words or works which proceedeth from God and come not up to know him in his own image the light of his Son they have not the true knowledge of God and make void the use and service both of Scriptures and works of creation which are given forth from him self as witnesses of his glory in the world for the heavens declare the glory of God and the firmament sheweth his hand-work Psal. 19. 1 2. And the natural day and night the Sun Moon and Stars have a language and a declaration after their kind the sum whereof is this he hath made us and not we our selves and the Scripture hath its language and doth witness and declare many things concerning God not to be found in the book of creation and so though both the one and the other do testifie of God yet are neither sufficient to give the the true knowledge of him which is truth life everlasting all is as it were but a knowledge by hearsay something declaring or demonstrating that there is a God but not what he is for only the Son can thus reveal him and give the knowledge of him by the seeing of the eye And now therefore all ye who deny the Revelation of the Son immediately by his own immediate light which can only make him manifest as the Sun can only be made manifest and seen with its own beams as said Plotinus a Gentile who saw further into this mistery then many called Christians ye are yet ignorant of God neither can ye truly conceive of him when ye think of him in your carnal minds the object of your thoughts is not the true God but an Idol of your own brain a graven image an image of Gold and Silver an idol god which must be famished and broke into pieces ere ever ye come to know the true God And ye who spend so much of your time in gathering wisdom and knowledge from either the words or works of God and the many books concerning both while you aâ—…e not come to the true and pure principle of God the light oâ—…i Son noâ—… begot of that nor renewed thereby in the spirit of your miâ—… your wisdom is foolishness your knowledge iâ—… darknesâ—… 〈◊〉 dead barren empty knowledge and it is enmity against Gâ—… it is like water gathered into a stinking filthy corrupt vessel which corruptâ—… and the vessel becomes the more corrupt and this more and more eats as a canker kills stupifies and benums that which is tender in a mans soul and has any feeling of God so that man becomes past feeling of him and this is the fruit of that knowledge even the fruit of the forbidden tree which kills and feeds death so that such being shut up in death and alienated from the life of God and past feeling give over themselves to work all lasciviousness and uncleanness with greediness Eph. 4. 19. And thus I have writ and insisted something more largely on this particular in tender love to the simple hearted who are much betrayed by the enemy in this thing who are tempted to eat of the tree of knowledge and because it seems pleasant to the eye of the carnal mind and seems good for food therefore they take and eat of it that is to say for I desire to use plainness of speech Sathan beguils them suggesting into their hearts that if they will read many books and be diligent in searching after knowledge that way and search and dive into the creation and to know the secrets and misteries of nature they will be wise to know good and evil and this will accomplish perfect them and throughly furnish them in their employment and calling to whichsoever they apply themselves And so one takes himself to read commentars of Scripture and this he thinks will furnish him with knowledge and ability to teach for the ministry and another takes himself to read Hypocrates and Gallen and other writers concerning medicine and so he thinks to become hereby a Physitian c. While in the mean time their minds are out from the light of Christ their talent given them to profit withall which gives the true knowledge and true ability to minister either to the soul or to the body and is the principal thing which if their minds were come to and begot into it their reading or other exercises in the leadings of this would be useful and serviceable in their place but as they are used become and are a loss as is said unto them And the enemy makes a prey of their souls and fetters their feet in this snare of gathering knowledge from books or any other way to keep them from the true knowledge which is life and peace and joy and fruitful in the works of righteousness for the devil cares not how much knowledge a man gather into his vessel providing it be not the true knowledge and wisdom which God teacheth and cometh from above and is retained in the new bottle the renewed mind this knowledge only hurts his kingdom that other can do it no hurt but advantage and become a bulwark against the Kingdom of Jesus Christ in mans heart and if ever such come to the true knowledge and wisdom of God they must be emptied of all the former and the vessel must be cleansed with the spirit of Judgement and of burning and it must be learned by word of mouth from wisdom's own lips line upon line and precept upon precept now a little and then a little as the vessel is able to receive for the Lord giveth wisdom out of his mouth cometh understanding And now to sum up in a few words all that is said in this Argument the knowledge of God being that which is indispensibly necessary to every believer and true Christian and seeing this cometh only by the Revelation of the Son of God immediately in the heart and by the receiving it from the mouth of God himself and from the inspiration of his holy spirit the inspiration of the Almighty saith Elihu giveth understanding as is fully demonstrated then it follows by necessary consequence that the Revelation of Christ immediately and God his speaking to man Immediately and the inspiration of the holy spirit breathing into mans heart immediately the true and saving knowledge of God is also of indispensible necessity and therefore not ceased in the true Church though in the false but remaining a standing and perpetual Ordinance therein for if Revelation be ceased then is also the knowledge of God ceased but if this remain so must that also Argument 2. God revealed in man made manifest in him by his Son thorough his eternal spirit is mans blessedness his habitation of rest and peace and joy God being his portion his possession his habitation fellowship with him in the light in the word in the spirit this was mans blessed estate in the beginning when God created him he created him after his own image he put his image Christ the
of man in him was life and that life is the light of man said Iohn and so the light shineth forth in the darkness to visit the seed shut up therein and the light breaths life into the seed in such a measure and degree as its capable of in that state and it draws out of the darkness out of the death out of the earth out of the evil into the light into the good into its self and a measure of power goe along with the drawings to quicken the seed and make it able to follow that which draweth and as it is obeyed cherished and followed not resisted and quenched it ministreth dayly more and more life and power and its drawings aâ—… felt more and more forcibly and so the eye opens which was shut in Adam to see God in the vertue and power of the light which reveals him and the ear opens to hear his voice and the tongue of the dumb is loosed to speak forth the praise of its Saviour and Redeemer and the Limb is made to leap as an heart for joy and Gods heavenly vertue and power is felt tasted and handled and the passage again into Paradise is opened by that new and living way and man gets access unto the tree of life and the river of Gods pleasure that runneth thorow the Garden of God and so man comes to live in God and God in his Son Jesus Christ lives in him and rules King and Lord in him and the law whereby he rules him is writ in his heart by the finger of his spirit and he reveals the whole counsel of his will unto him by the word of his mouth the light reveals the whole will of God unto him and as he abides in the light and waits in it it will manifest clearly in him what he should do what he should shun and he needs not go forth to seek a Law without him or a teacher without him the word is near in his heart and in his mouth and this is the word of faith to which Moses pointed the Iews and Paul the Romans thus it is manifestly demonstrated whaâ—… was mans blessed state before his fall what is his woful and miserable estate in the fall how he is recovered out of it by Jesus Christ his Power effectually working in him for his delivery and how he is brought by him into the blessed condition wherein Adam was created in the beginning ye and is into a state more safe and glorious then ever it was and this is generally acknowledged that it is so and the Scriptures testifie fully to the truth of it then it follows manifestly from the premisses that every true Believer and Christian gets this blessed priviledge of knowing God by the hearing of his voice and seeing of him in the Revelation of his light immediately proceeding from himself for this was Adams priviledge and his most glorious and principal if man were not restored to this he should come infinitely short of Adams blessedness and now if any should say man is to be restored through Christ to this priviledge but not in this Life that is reserved for heaven and the other Life the Scripture testifie 〈◊〉 fully that it is attainable and attained in some measure before the laying down of this earthly tabernacle by every true believer for every true believer is a man born again born from above not of the corruptible seed but the incorruptibâ—…e the word of God which liveth and abideth for ever and in this birth the spiritual eye is opened so is the ear and all the other sences then what hinders this birth from seeing of God whereas it lives in the incorruptible and divine principle did not Moses see God and indured by faith seeing him who is invisible And did not Iob see God and did not Isaiah see him and do not all the pure in heart see him and it s promised to them blessed are the pure in heart for they shall see him Now it is generally granted that the Patriarehs Prophets and Apostles saw God and heard his voice immediately but say they this was a special priviledge peculiar unto them and not granted unto all believers but from what is already said this is manifestly confuted and will yet more appear from what follows for Christ is not only the Saviour of the Patriarchs Prophets and Apostles but of all that believe it is a common Salvation unto them all and they are all baptized into that same spirit and one life and Christ is head in all the Sun in all the glorious Sun of the soul whose beams open the blind eye and gives to behold in the light thereof the glory of the Lord in the face of Christ Jesus Argument 3. Herein lyeth the main and principle difference betwixt the Law and the Gospel the old Covenant and the new the ministration of the Law was an outward ministration and it had an outward Law a Law wâ—…it in tables of stone and this Law was ministred by the handâ—… of the mediator Moses a tipe of Christ and God spoke unto Moses and Moses unto the people and so terrible the voice was that it made the people sore affrighted and Moses himself did quake tremble and the people said let God speak no more unto us least we dye but let Moses speak unto us thus ye see how the Law and old Covenant had an outward and a mediate ministration and a carnal or litâ—…eral Commandement and therefore it was weak and could not give Life but was the ministration of death and therefore was to pass away for it was added because of transgression and given forth not as thereby man were to obtain liâ—…e or salvation but to be a School-master to lead unto Christ to point at him and shadow him the substance forth wherefore it had an outward temple tabernacle priest-hood sacrifice and stood all in outwards and according to this dispensation or Covenant God spoke not to all whoever under it immediately but mediately he spoke to to the fathers in the Prophets Heb. 1. 1. But now the Gospel ministration the ministration of the new Covenant is the ministration of the spirit which remaineth 2 Cor. from ver 6. to 12 and so is not ceased and it is God speaking to us in the last dayes in his son or by his son Heb. 1. 1. That is more immediately and this is the now Covenant Ier. 31. Heb 8. I will put my Laws into their minds and write them in their hearts and they â—…ail not each every man his neighbour and his brother saying know the Lord for all shall know me from the least to the greatest and this is a more excellent covenant whereof Christ the son and heir is mediator and he speaketh it unto the people not from Mount Sinay but Sion and his voice is a calm sweet still pleasant life giving voice and these under this ministration say let Christ the Lord of the house speak himself let God
it cannot find it for the comfort is not in them but the Life from which they came and till it speak them afresh they are but as a sounding Brass and tinksing Cimbal a killing Letter it is only the words that Christ himself speaks that are Spirit and Life and they who see life in the Letter see the living among the dead for it declares of the Life but it is not therein but in him and why is it that so many Souls continue dead notwithstanding their hearing reading searching and meditating upon the Letter but because they come not to Christ himself to get life who will turn their Water into Wine unto them the oldness of the Letter into the newness of the Spirit and all that they call their applying their promises is but the work of their own imagination and sparkes of their own kindling which will cause them to lie down in sorrow till they come to know the great and precious Promises given unto them spoken unto them Immediately from the mouth of Jesus Christ In whom all the Promises are Yea and Amen Argument 9. And that there is somewhat in Man where there is any true renderness and simplicity which can be satisfied with nothing else but God himself seen heard felt tasted and with a knowledg which cometh from his own Mouth and the Spirit of Wisdom and Revelation This manifestly demonstrateth there is such a thing to be attained and might be attained were not the poor Soul missed and turned aside from the true path where it is to be found Oh All ye simple tender hearted ones in whom there are any true breathings towards God at any time I appeal to that which breathes in you and it will answer me as for the dead form a withered Professor who is past feeling I have nothing to do with him here and he will be apt to laugh at this argument Do ye not find something in you which is not satisfied with all the knowledg ye have drank in from the Scriptures or the hearing of Man Preach upon them are ye contented with all this find ye rest herein is your thirst quenched with these Waters is your hunger satisfied or rather is it not so with you as when a man in his sleep dreameth that he eateth and drinketh and when he awaketh behold he is hungry and thirsty deal impartially with your selves and then let that which is simple and tender and ingenuous answer me and it will acknowledg it is so Is not there somewhat in you that sayes in your hearts ye are yet ignorant of God ye have not heard his Voice nor seen his shape at any time ye have not heard and learned of the Father and so ye are not come unto Christ feel ye not something in you which Laments after God and Mourns because of its distance from him and can have no joy or content because it wants the light of his Countenance And all your Scripture literal traditional knowledg and wisdom is a burthen unto this in you it can neither satisfie its hunger nor quench its thirst one crumb of Comfort from God himself would be better to you than it all a drop of living water out of the Eountain ye would prefer to it all for one glimpse of the glory and beauty of Jesus Christ ye would be content to count all your other knowledg loss and dung for the excellency of the knowledg of him thus in the immediate manifestation of himself this I am certain it is with many and so was it with my self and with many others who have much literal knowledg we have drunk in partly from our own reading and partly from mens speaking upon the Scriptures but there was somewhat that cryed unto the Lord in our Souls of his begetting for a better knowledg a knowledg that was Life and Peace and fruitful in the works of Righteousness and that other knowledg became a burthen to us and was as Death for we found it empty barren and unfruitful in the works of Righteousness and as it increased it increased our sorrow and the Lord in his great mercy heard that which cryed and breathed in us the living knowledg and opened the Ear to hear and the Eye to see and broke down the partition-wall and rended the Vails which with-held from us the Light of his Countenance and the streamings forth of his Life in the light into our Souls and it was God that begot that desire in us of a more immediate fellowship and communion with him in the Light of his life and he would never have begot it had the thing desired been impossible to be attained and till we come to the accomplishment and fulfilling of our desire even the sweet fellowship of him in the Revelation of his Light we have not rest peace nor content nor shall any ever have it whereby it appears that the one is as necessary to a Christian as the other and he that believes hath entered into his rest Argument 10. Iesus Christ Revealed in Man is the foundation of the true Church and of every Member thereof in particular and therefore if the true Church remain this must remain also This is that which Christ Jesus taught himself in the daies of his Flesh. Mat. 16. 16 17 18. Asking Peter who he was To whom he answered Thou art Christ the Son of the living God Then said he Blessed art thou Simon Barjons for Flesh and Blood hath not Ravealed it unto thee but my Father which is in Heaven And I say also unto thee that thou art Peter and upon this Rock I will build my Church and the Gates of Hell shall not prevail against it Now this Rock on which he said he would build his Church is not the Man or vessel Peter himself as the Papists foolishly plead But the Rock was himself Isa. 28. 16. Behold I lay in Sion for a Foundation a Stone a tryed Stone a precious Corner Stone a sure Foundation And said Paul 1 Cor. 3. 11. Other Foundation can no man lay than that which is laid which is Iesus Christ See further those Scriptures Dan. 2. 3 4. Mat. 21. 42. 1 Pet. 2. 4. Ephes. 2. 20. So from these Scriptures it is manifest That Christ himself is the Foundation and not one nor all the Apostles they are not the Foundation they are but a part of the building And Christ is their Foundation the Foundation of the Prophets and Apostles as 't is Ephes. 2. 20 He himself is the chief corner Stone or as it is in Beza's Translation the undermost corner-Stone He is the undermost Stone of all the building and he is the corner-Stone that which knits every Stone or part of the building together being the Foundation Stone in every Member That is every Believer they have all immediate access unto this Stone To whom comming saies Peter As unto a living Stone 1 Pet. 2. 4. and Ephes. 4. 15 16. He is the Head in all From whom the whole
body fitly joyned together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body You see how it is said This Head this Foundation This Corner-stone hath an effectual Working in the Measure of every part for it is a living Stone a Stone which is Life and Spirit and so breathes Life in every part and member of the Body Whereby every Member also becomes a living Stone 1 Pet. 2. 5. A Temple of the Holy Ghost which is therein 1 Cor. 6. 19. So the holy Spirit of Christ dwels in the whole Body and in every Member and is not divided but is one in all and in every one Now mark further Christ is this Foundation as Peter confessed him Revealed not by Flesh and Blood but by his Father which is in Heaven Christ must be revealed by the Father before he become a Foundation this is that which buâ—…eth which edifieth the effectual working in every part the Revelation of the Arm of the Lord in mans heart This is that which diggeth deep beyond all the earth and sand and that which is Corruptible till it come to the Incorruptible The Word of God which abideth for ever and is able to carry the Building and bear it up against all the storms that can affault it Whosoever cometh to me saith Christ and heareth my sarings and doth them he is like a man that built an house and dâ—…gged deep and laid the Foundation on a Rock and this is himself Loâ—… now he saith He that builds on the true Foundation on the Rock he diggeth deep for it and he heareth Christ himself and not only heareth but doeth So he must dig deep beyond all words till he come to the Power wherein the Kingdom standeth 1 Cor. 4. 20. In Power and not in Words he must dig deep beyond all Words till he come to the eternal Word which Created the Heavens and the Earth and is the Foundation which upholds them and hereupon must this new Creaâ—…ion be builded for nothing else can carry the weight of it and as is touched already this Foundation must be revealed not by Flesh and Blood but by God himself or else it cannot be come into and so cannot be built upon No man cometh unto me sâ—…th Christ unless the Father draw him and he who hath heared and learned of the Father cometh to him John 9. 44. 45. See how this agreeth with that which Christ said to Peter Flesh and Blood hath not revealed this unto thee This Rock on which I will build my Church but my Father in Heaven it must be the Revelation of the Father which must give the knowledg of it The living knowledge the knowledge which is life eternal for this Foundation being Life its effectual working is to quicken that which is dead that it may become a Member and it draws to it self by the vertue and power of its life and by the drawings a feeling of the life which draws is begotten and this feeling is the true knowledge and hereby man comes to know infallibly the true Foundation he discerns it in the feeling and so he can distinguish it from that which is Corruptible and is not able to bear up the building And therefore now ye who have not come to the revelation of the Father and of his Son ye have not yet seen the Foundation and how can ye Build on it If ye have not heard Christs words from his own mouth and do them not and if ye have not digged deep beyond all Words yea and thoughts and comprehensions of the carnal Mind if ye have not digged so deep till ye come to the Power wherein the kingdom of God stands your building is but on the Sand and that Church whatsoever which is not builded on this Foundation Christ Jesus immediately revealed both in the whole Body and in every Member thereof is not the true Church but a Synagogue of Sathan a vile Harlot Mystery Babylon the Mother of Fornicators for the true Church is one in all ages past present and to come and it hath ever had one Foundation which is Jesus Christ the same yesterday and to day and for ever and there is one Body and one Spirit one hope one Lord one Faith one Baptism Ephes. 4. 4 5. Now what was this Foundation of the Church of God before ever Scripture was writ before Moses and the Prophets and Apostles which came after who wrot the Scriptures Was it not Jesus Christ the Word which was in the beginning had it any other Foundation and what gave them the knowledge of this Foundation and builded them upon it when they had no Scripture and whereupon was their faith founded by the hearing of what word did they come by their Faith seeing then the Scriptures was not writ it was even the Word which came from God himself and taught them immediately and many of them believed when they had no man to speak unto them The Word of the Lord came unto Abraham when he was in his own country saying unto him Get thee out from among thy kindred and from thy Fathers house out of thy country unto the Land that I will shew thee and there was no man brought this message to him for those among whom he lived were Idolaters but God spoke to him by his own immediate Word and he heard and believed and it was counted to him for Righteousness Thus ye may see how Abraham's Faith came by the hearing of the Word of God proceeding from his own mouth Now every Believer is the Seed of Abraham Gal. 3. 29. And this Faith is the same Faith with his for there is but one Faith and it hath the same Foundation the Word of God proceeding immediately from himself for no other Word is able to beget it but the same Word of power which begot the Faith of Abraham for Faith is the gift of God it is a Supernatural thing and therefore it must have a supernatural Cause it must stand in the power of God the Word of Power which was in the Beginning 1 Cor. 2. 5. For nothing else is able to bear the weight of 〈◊〉 and so Isaac and Iacob heard God and believed And the Word of the Lord came unto Moses and he believed And so many others we read of who heard God himself and now the 〈◊〉 being one in all and having one foundation it follows manifestly That every believer must hear the Word of the Lord which proceedeth out of his own Mouth on which alone that one Faith is builded And to this one Foundation Moses and all the Prophets and Apostles testified and bâ—…ar witness So did Jesus Christ himself in the daies of his Flesh. Let us begin with Moses after he had fully declared unto the Iews as he had received them from the Lord all the Laws pertaining to the first Covenant and have writ them in a book and had given them
me That it is the Word of Power even that Eternal Word which is Sealed in Heaven as it is ver 89. and which Created the Heavens and Earth and no less Power can quicken a dead fainting Soul or comfort a weary distressed Mind Alas What can Scripture Words do read of a Book or spoken from mans Mouth when this Eternal Omnipotent Word breathes not in the Heart when it speaks not can the Heart open to receive any Consolation Oh how does the Soul that has once felt living touches and breathings of this Word of Life faint for it how does it wait all the day long till it come how does it watch more than for the Morning And when it reads in the Words of Scripture concerning the sweet and lively opperation of this Word what it has wrought in others and remembers what it has wrought in it self and finds no moving or streaming forth of its Vertue how does it lament after the Lord till he send his Word aâ—…rest and heal and restore and quicken and comfort it to its full satisfaction and then was this Word even then present with it in its Languishing time begetting in it desires after a more full Manifestation and that this Word is that I am pleading for whereof David speaks so much can be the more easily demonstrated to such who are the more insensible of this Word what it is not being acquainted with its living vertue in themselves and therefore are apt to call it a fancy for that David was a Prophet a Man inspired of God to whom the Word of the Lord came immediately from his own mouth for this is generally acknowledged Now was not this a rich dispensation and a glorious Would not David prefer this Immediate Word to the Words writ in a Book either from himself or these before him and in Davids time there was but little of the Scriptures written and if he would prefer this Word immediately proceeding from the mouth of the Lord whereby he was Inspired and Prophecied and Prayed and sung Psalms to the words writ in a book which were but the effect of that Word of Prophecy or Inspiration in the Heart Then is it not clear that in these places above cited he understands this Word and this was the Word in the beginning the Word of Power of Truth of Righteousness of Faith of Life in his Heart which taught him the Laws Judgments Statutes Commandments Precepts Testimonies c. He so much mentions in that Psalm This quenched him this strengthened hâ—…m this comforted him this taught him and made him wiser than his Teachers this was a Rule unto him a Lamp unto his seet and a light to his Paths in this his steps were ordered ver 133. In this he Worshiped â—…e Prayed he sung Psalms and all his springs were in this it was life in his heart and sweet as hony in his Mouth and caused his lips drop as a hony Comb. And Solomon Davids Son how much doth he speak of this Word but under an other Name for it hath many names because it hath many vertues or properties some name pointing at one some at another he calls it Wisdom in his Books of the Proverbs and Eccles. and in the Song he calls it Love Beloved and by many other Names So Iohn Baptist calleth it the Light Iohn the Apostle the Anoynting the Light the Lâ—…mb the Witness and he is most frequently called in the Wrightings of the Evangelists and Apostles Jesus Christ and by whatever name or vertue signified whereby he was known to be a Saviour to all that believed in him whether Iew or Gentiles who enlightens every man that cometh into the World And to return to Solomon how fully and maniâ—…estly points he at this Principle and Foundation under the name of Wisdom and wisdom it is for Jesus Christ is the Wisdom and Power of God how does he bring it in under the designation of a Woman a Spouse a Wife of youth a Mother c. So powerful so earnestly so convincingly pleading with man and even with all men Prov. 1. 20. Wisdom crieth without she uttereth her voice in the streets she cryeth in the chief places of Concourse in the openings of the Gates in the City she uttereth her words or as it is in Iunius and Tremelius Translation more truly In every Ciâ—…y she speaketh her words for her sound is gone forth into all the Earth and her words unto the end of the World Rom. 10. 18 How long ye simple ones will ye love simplicity and scorners delight in scorning and Fools hate knowledg â—…urn you at my reproof behold I will powr out unto you my Spirit and make known my words unto you ver 22 23 and Prov. 8 3 4. She cryeth at the Gates at the entry of the City at the comming in at the dores unto you O men I call and my voice is to the Sons of Men or as it is in the Translation aforesaid I call upon you the Vulgar or the Commons of the Sons of Men She calleth upon all many are called but few hearken and obey and so it is that few are chosen And is not her crying in this place at the â—…ates in every City that is in every man at the coming in at the Doors the same with Jesus Christ his standing at the door the door of the heart saying Behold I stand at the door and knock if any man will open unto me Revel 3. 20 and hear my voice I will come into him and Supp with him c. Now what doth she promise to these that hearken to her and receives her instructions and lay hold thereon Prov. 2. 2 5. If thou incline thine ear unto Wisdom and apply thine heart to understanding c. Then shalt thou understand the fear of the Lord and find the knowledg of God And Prov. 1. 33. VVho so hearkneth unto me shall dwell safely and shall be quiet from fear of evil and ver 23. Turn you at my reproof behold I will pour out my spirit unto you and Prov. 3. 13. Happy is the man that findeth wisdom c. For her Merchandize is better than silver and the gain thereof than fine Gold She is more precious than Rubies and all the things thou canst desire are not to be compared unto her length of daies are in her right hand and in her left hand riches and honor her wayes are wayes of pleasantness and all her paths are peace she is a tree of Life to them that lay hold upon her and happy iâ—… every one that retaineth her and Prov. 3. 23. Then shalt thou walk in thy way safely and thy foot shall not stumble when thou liest down thou shalt not be afraid yea thou shalt lie down and thy sleep shall be sweet unto thee and Prov. 4. 6. Forsake her not and she shall preserve thee love her and she shall keep thee wisdom is the principal thing exalt hâ—…r and she shall promote thee she shall
mine Elect in whom my Soul delighteth I have put my spirit upon him he shall bring forth Iudgment to the Gentiles c. He shall not fall nor be discouraged till he have set Iudgment in the Earth and the Isles shall wait for his Law ver 4. and Isa. 49. 6. I will also give thee for a Light to the Gentiles that thou mayst be my Salvation unto the ends of the Earth And ver 8. I will preserve thee and give thee for a Covenant of the people to establish the Earth to cause to inherit the desolate heritages c. And Isa 55. 4. Behold I have given him for a witness to the People a Leader and Commander to the People And Ieremiah the Prophet saith of him Ierem. 23. 5 6. Behold the dayes come saith the Lord that I will raise unto David a righteous branch and a King shall Reign and prosper and shall execute Iudgment and Iustice in the Earth in his daies Judah shall be saved and Israel shall dwell safely And this is his Name whereby he shall be called THE LORD OUR RIGHTEOUSNESS And he said of him Ierem. 20. 9. His Word was in mine heart as a burning Fire shut up in my bones and I was weary with forbearing I could not stay And this was the Word which come unto all the true Prophets and instructed them with their Messages from the Mouth of the Lord Many other Passages might be brought testifying to this Principle out of the other Prophets Ezek. Dâ—… Hosea and the rest but I forbear And Iohn the Baptist testified of him saying That he came being sent of God for a Witness of the Light that all men there-through might believe he was not that Light but was sent to bear Witness of that Light that was the true Light which enlightens every Man that cometh into the World John 1. 6 7 8 9. And Christ himself in the dayes of his Flesh testified of himself saying I am the Light of the World he that followeth me shall not walk in Darkness but shall have the Light of Life John 8. 12. And this is the Condemnation that Light is come into the World and Men love darkness rather than light John 3. 19. and John 14. 6. I am the way the truth and the life And Iohn 11. 25. I am the Resurrection and the Life And Iohn 10. 9. I am the Door by me if any man enter in he shall be saved and go in and out and find Pasture And Iohn 15. 1. I am the Vine and my Father is the Husband-man c. And all these glorious things both he in the daies of his Flesh and the Prophets before that his appearance in that body of Flesh declared neither only nor Principally concerning his coming in the Flesh namely in that Vessel or Temple which appeared at Iesalem mainly and Principally concerning his spiritual appearance in his Saints after his being Crucified Risen and Ascended for till then the Son of Man was not glorified Phil. 7. 39. And though he was bodily present with his Disciples yet he told them they were to see greater things Phil. 1. 50 And he said the Kingdom of God was at hand and he taught them to pray for it and he said There be standing some among you which shall not taste of death till they see the Kingdom of God come with great power and glory whereby it is manifest that these things relate mainly to his coming again in spirit when it should be powred out according to these many Promisses concerning the same Recorded in the Prophets and as is said before he told them It was expedient he should go away that he might come again in a more glorious and comfortable appearance by the Revelation of his glorious Power in their hearts for his Kingdom was not of this World but an inward Kingdom and he said that it was within and pointed to this spiritual appearance by his Light in their hearts under many Parables and Figures which he calls the Kingdom of God Mat. 13. 18 19 c. He compareth it to seed sown in several sorts of Ground and he explaineth what he meaneth thereby calling it the word of the Kingdom That Kingdom which standeth not in Words but in the Word Eternal and this is the Word of the Kingdom which is sown in all sorts of Ground good and bad that is in every mans heart but the good only receiveth it and bringeth forth Fruit therein ver 3. He compareth it to a grain of Mustard-seed which being the least of all seeds yet groweth up unto a Tree and is the greatest among herbs hereby pointing at his appearance in Mans heart at first which is very insensible but as he is believed in becomes gradually greater and greate till the Kingdom come with power and great Glory which is also figured forth by the other Parable of Leven which a Woman took and hid in three measures of Meal and it Leaveneth the whole Again ver 44. He compareth it unto a Treasure hâ—…d in the Field the which when a Man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that Field whereby he understandeth his Light that shineth in the darkness of Mans Heart which hideth it from him and Earth in mans Heart is that Field Now though the darkness doth much to hide this noble Treasure yet this noble Pearl shineth forth through the Darkness and reaches to somewhat in Man which being touched by its Vertue and Power is made sensible and an eye opens in the sensible part which finds the Treasure and selleâ—…h all for it quitteth all the Light discovers to he evil that the Field may be redeemed and the Treasure possessed and this Treasure the Word of the Kingdom being full of Power worketh cut the Corruption out of the Field the fruitful Field becometh barren and then fatneth it and maketh it good ground good Earth this is the New-Earth and the Treasures or seed sown therein takes Root and becomes a branch or plant and it is the noble Plant of Renown That iâ—… Christ formed in the Soul Gal. 4. 19. And so the barren Wilderness becometh a fruitful Field and the fruit of the Earth becometh excellent Isa. 4. 2. For it is the fruit which springs out of the Earth and the Heavens open and poureth down Righteousness which watereth this noble Plant with its living streams Again he compareth it to a Merchant-man seeking goodly Pearls who finding one Pearl of great price went and sould all and bought it What is this Pearl but the Light Revel 21. 21. Compared with Iohn 10. 9. The twelve Gates are twelve Pearls and yet but one as the seven Spirits of God are one Spirit Again ver 47. He likeneth it unto a Net cast into the Sea which gathereth of every kind good and bad but the good are kept in the vessells and the bad cast away hereby is signified the Word of Gods Power the Light of
both travel and mony and I saw it was all but loss and dung and it lay upon me from the Lord to depart from these Teachers who could not point me to the living knowledge of God where I could find it And I came and heard Men and Women who were taught of God who pointed me to the true Principle and though some of them could not read a Letter yet I find them wiser than all the Teachers I ever formally had been under and now the Lord has brought me into a Measure of the same living knowledge from his own mouth and if people were convinced that there is such a blessed and glorious dispensation and so freely attained they would turn their backs upon the old rotten Clergy for I cannot call it no better and waite upon the Lord for knowledge and these they would only hear who were taught of God themselves and the condition of their Disciples and Flocks who generally are more barbarous wicked and ungodly than the savage Indians too manifestly declares they are not brought to the true knowledge and wisdome the principle whereof is the fear of the Lord which redeems the mind out of all such practises they are found in And now I shall lay open a little this dâ—…eipt of theirs who affirm Revelation is ceased exparte objesti of the part of the object but it remains exparte subjecti of the part of the subject faculty or power which knoweth and gives the knowledge but it self in it self is not known but by way of consequence judging it to be the Spirit of God from such tokens and marks as they fancy in their dark minds Now behold the deceit of the Serpent which lieth alwaies near to betray from the knowledge which is life and comes from the Spirit of God and to snare them with a knowledge which comes but from the Letter and their dark minds together with his suggestions and inspirations thereinto and so they come to acknowledge which is the brat of the earthly Spirit this hatches and brings it forth and the Devil begot it and is the Father of it and this wisdome is called by Iames 3. 15. Earthly Sensual and Devilish and is not from above so then ye may perceive there is a wisdom and knowledge of the Scriptures that is devilish such had the Priests Pharisees and Lawyers of the Iews much Scripture Letter knowledge but it was devilish for they killed Christ. Now these who are endued with this knowledge think farr otherwise they think it is spiritual knowledge and spiritual it is in that sense as wickedness is called Spiritual but they are apt to think it has come from the Spirit of God whereas it is from the Devil and here the Devil who gives it them covers himself so that he cannot be seen and the knowledge cannot be known of what nature it is till the principle or spring from whence it springs or flowes be discovered known seen felt or perceived and now he having so deceived them as to make them believe this is not attainable the spring or principle which gives the knowledge is not immediately to be known This was the Prophets and Apostles priviledge who had a knowledge of the Principle in its immediate Manifestation which taught them they could perceive the Fountain clearly from whence it flowed it was Revealed to them Immediately but this is now ceased and we must gather only the knowledge of the Principle that indues us by consequence and what a poor uncertain blind knowledge is this I may afterwards demonstrate when I come to examine that they call their assurance and thus they continue in the dark though they have a knowledge yet they cannot certainly tell who is the Father of it who begot it who inspired it they feel not the principle nor seeth nor perceiveth it its medium incognitum assentiendi that is an unknown midst of assenting and yet they think all is well and their knowledge is true and good enough as a Man that has the Jaundies which seeth the object let it be never so White he judgeth it to be yellow and thinks he see well enough not seeing the yellow vitious humour in his eye that beguiles him but now if he could see his eye to compare it with another Man's eye than he would be convinced his sight was not the right sight for he would perceive that the Principle is vitiated and that vitiates the sight and so they not knowing the Principle clearly and distinctly in it self when any motion or operation comes in upon their minds let it be although concerning such or such things some Scriptures brought to their remembrance or some thing bearing it self in as duty were it to pray or give almes or read or hear or the like and finding some inclination begetting a bentness in them and driving them by way of impulse to such or such a thing Now they not knowing manifestly the ground or principle from which these thoughts suggestions motions and inclinations arise what a loss are they at and how great is the danger they are in as if a man at midnight were walking amongst Coalâ—… pits he is as ready to fall in the pit as keep the right way and much more having no guid certainly to direct him in this thing and now these Motives Thoughts and Inclinations and workings arising from the wrong Spirit and Principle though they had never so great a shew to be good and duty yet they are not to be cherished received or obeyed and he who obeys them serves the Devil and not God Again a Motive or Inclination or opening concerning such or such a thing proceeding from the spirit of the Lord if it be not received followed and obeyed this becomes fin and grieves and provokes the holy Spirit of God and so man in this state not knowing certainly and infallibly the spring and principle that moves him is equally ready to serve the Devil as God yea much more for he being captivated in the darkness the Devil rules in him at his pleasure for certain it is what ever is moved in Man's heart it proceeds either from the Spirit of Satan or from the Spirit of God now he who has the true eve opened in the sensible part in him perceives manifestly the Spring whence the motions arise if it be of God it feels it to be so and is refreshed with the heavenly vertue and power that moves him and it fills his heart with joy and peace unspeakable the nature of which joy is discerned to be pure in the Light which manifestes it Again if the motion be of the Devil the eye in the sensible part manifestly discernes it in the Light and feels the Spring or Principle from which it arises and he is burthened with it and that of the Lords begetting in his heart hath no union with it nor can close with it and power from God arises and resistes it in the heart and thus when the enemy would
feeling in his Spirit the Lord giving him liberty and how far short do the Scriptures fall to tell a man what he is to do in all the circumstances and emergencies of Providences which fall out in his life time no rational man but seeth a World full of Books could not contain rules and directions to a man in all things which yet are all to be done in Faith the Foundation whereof is the Word of God and his Revealed Will and if one should plead that general rules of Scripture and examples may serve the turn who see not they cannot but fall short there being no rule immaginary so generall concerning things in themselves indifferent but suffer thousands of exceptions and examples also yea and many times these things which in the general look as duty when the particular comes to be weighed in the ballance of Righteous Judgment it is Sin As for instance Parents are to be obeyed but now what if they command that which God forbids then they are to be denied therein and many times the case is so doubtful whether the thing commanded be against or with the command of the Lord one sayes it is and seeks to Justifie it by Scriptures another sayes it is not and condemns it from Scriptures and what can be a touch-stone in such cases but the Light of Christ which makes all Manifest and many have seen this how general rules the best of them all as they lye in words fail to determine particulars as in that and the like Fus suum est cuique tribuendum every man is to have what is proper or belonging to him and yet this suffers many exceptions as if a Mad-man would demand his own knife from another that has it to cut his own Throat it is to be denied and oft times the case in the particular cloathed with such and such circumstances is exceeding doubtful when the general is clear and therefore they make a vertue they call Epieikeia in Greek and to this they give the Office of Modifying and Judging in such cases how far the general rule of equity is to be kept to or receded from in such cases as requires exception as for instance mans right must yield to Gods right and the right of particulars must yield to the right in general and this is the work of that vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they terme it to define the true midst or miâ—…di â—…ity betwixt the two extreams and the many circumstances which falls in betwixt them to touch the Center in â—…is large circumstance and what can do this but the very Wisdom of God which would lead man through all these intricacies according to its promise Prov. 6. 22. above mentioned And what a blessed Priviledg do they cut themselves short of who â—…enies such a thing can be expected as the immediate leadings of the Lord teaching man and giving him counsel in the wearie affaires and circumstances of his Life and instructing him in the Will of his God and calling him to what ever place calling or imployment he betakes himself too as the Lord who is his Judge is Chastly waited upon and we can set too our Seal to it that we have found it so And without this it is impossiâ—…le to please God and now having shewed the deceipt of the enemy in this thing whereby they are betrayed into an opinion That the Principle which moves in man or gives him his knowledge cannot be known in its own immediate Manifestation I proceed further to demonstrate that it s to be known and that the true ear or eye which Gods spirit opens in mans Soul as it is Spiritual Heavenly and of an incorruptible Nature so is its object and therefore the objective Revelation immediately from the Spirit of God is as necessary as the subjective I am constrained to use their terms and find freedom so to do for their sake and so whereas they say there is no object to be revealed but that which is already revealed in Scripture and is evident and clear enough in it self and requires onely one opened ear or eye to discover it is utterly false we look not saith Paul on things that are seen but at things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal 2 Cor. 4. 18. Now observe what he makes the object of a Christians sight knowledg or discerning not words but things and how far short words fall of the things is above manifested next he makes this object not things temporal things visible that falls under the preception of the carnal eye or ear or whatever is of this corruptible World now though the things reported of in Scripture be eternal yet the words of the Scripture as they can be read or heard with the eye or ear of flesh are not eternal for nothing they can perceive is such now again see how far the Apostle shuts forth words or the best of conceptions or thoughts or speculations of Mans heart or whatever can be perceived that way from being the object of this eye or sence of the Lords begetting in man 1 Cor. 2. 9. Eye hath not seen nor Ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him Now all the words of the Scripture the eye hath seen or may see the ear hear and they may enter into the heart of man to conceive the words and form many conceptions on them but the things have never entred which the Scriptures report off into his heart it is true he may form one image or likeness of them in his mind as if I should form a likeness of such a Man or Countrey I never saw but only heard off this were not the true representation no more is that it s but an Idol and Revelations 2. 17. To him that overcometh will I give to eat of the hidden Manna and will give him a white Stone and in the stone a new Name written which no man knoweth but he that receives it Lo here is the object of his knowledge that overcometh and none knew this object but he The hidden Manna the white Stone and the new name and what is this object but the Son of the Fathers Love Jesus Christ himself not only revealing but revealed in the Soul not only causing a man to know but being himself known The eternal Life it self manifested He is this hidden Manna this white Stone in which the Name is written and now is not a sight of him manifested seen heard handled more than all words is not this one object revealed which onely himself can reveal Oh what an indignity do ye to Christ and to that holy pure chaste birth of his begetting in man who deny that any more of the glory of Christ is to be known but what letters of Sylables or sounds in the Air can contain they give indeed a true report of him
and of his glory but infinitely falls the report short of a sight of himself one glimpse of his lovely Coâ—…ntenance one look of his eye would swallow up all that knowledg of him drunk in by the report and fame of him which death and destruction can have but is eternally excluded from the sight as the Light of the day at noon swallowes up the Light of the Starrs and makes them all disappear what a vast difference was betwixt the report of Solomon and of his glory to the Queen of Sheba and her sight thereof 1 Kin. 10. 4. And when the Queen of Sheba had seen all Solomons Wisdom and the House he had built and the meat of his Table and the attendance of his Ministers and their Apparrel c. ver 6. She said to the King it was a true report that I heard in my own Land of the Acts and of thy Wisdom howbeit I believed not the words untill I came and mine eyes had seen it and behold the half was not told me thy wisdom and prosperity exceedeth the same which I heard And ver 5. When she saâ—… the things themselves there was no more Spirit in him Now if Solomons glory and wealth exceeded far the report or fame thereof yea of all that could be written or spoken in words which truly did report of him how infinitely more does the glory of Christ the true Solomon and of his House and Table and the meat thereof and his Servants and the Appaâ—…el the substance of all these things whereof they were but a Figure exceed the report or sound thereof if they come short in the description of the shadow how much more in the substance and now Let any one who ever felt any true experience of the Love of Christ shed abroad in the heart answer me does not all words fall infinitely short of it all that ever the eye saw or ear heard or the heart or mind conceived till that it was revealed by the fountain it self was nothing to that which was felt seen tasted of the love of Christ which passeth knowledg and it is past knowledg it passeth words and the joy unspeakable and full of glory and the peace that passeth understanding do they not infinitely exceed all the fame and report of them in words they pass the understanding the knowledg the thoughts of the heart much more pass they words O how blind and insensible are they who will deny this and if they pass words all words that can be uttered to represent them then what can reveale them but the spirit of God it self Cor. 2 and 10. God saith he hath revealed them to us by his Spirit and ver 12. Now we have received not the Spirit of this World but the Spirit which is of God that we might know the things that are freely given to us of God And what are the things the love of God felt O how it peirceth how it ravisheth the pure mind how sweet is it and more precious than the best Wine is not this a glorious thing and the Peace of God and the Joy of his Salvation and the Spirit of Glory and of Power which resteth on all Gods faithful witnesses and followers and the bread of Life which comes down from heaven a heavenly substance and vertue which is Angels food and the water of Life which springeth forth in full fresh living streams from the Well Spring and Fountain which is opened in the heart of every true believer what glorious things are these and how infinitely words or all outwards conceivable fall short in the description of them and if they exceed all that is writ or reported in Scripture concerning them yet are known then what is it but the Spirit that reveals them and is not this an immediate objective Revelation If I should read a description of Italie make it never so exact or lively and of the rich Buildings the pleasant Vineyards and Orchards the excellent Wines and other Fruits that grow there and then come afterwards to see the Land it self and its Buildings and to eat of the Wine-Grapes and taste of the Wine have I not then another manner of knowledg and are they not new objects discovered to me the things themselves being now seen and known whereas formerly they were but as reported of and when the Soul is brought to see that Land afar off and yet nigh the Land of Pâ—…omise according to what is promâ—…sed which Land is the Kingdâ—…m â—…hich is Riâ—…teousness and Peace and Joy in the Holy Chest and the Power of an endless Life a Land flowing wiâ—…h Mâ—…ss and Hony continuall Rivers of Pleasures and Consolaâ—…n from the presence of the Lord and is admitted to drink of â—…se Waters out of the Wells of Salvation and to eat of tâ—…ese Appies that grow upon the Tree of Life which beareth Twelve manner of Fruit every Moneth Does iâ—… not discover and know new objects infinitely exceeâ—…ing the report of these things for my self and I know all who have tasted with me of the heavenly gift will say Amen to my declaration I read the Scriptures all over several times I studied them I meditated upon them and dived into them and heard them weekly Pâ—…eached on and I thought I had the Spiritual Eye and the Ear and had the knowledg of the things of God in some Measure and yet I can truly say it the Lord hath opened that Eye in me now whereby I discern Manifestly that I then was very blind and knew little more of these things but the report and when it pleased the Lord to Reveal himself in me and the things of his Kingdom Oh how did my Spirit fail how was I struâ—…k with Admiration of thâ—…t glory which appeared How did it ravish my heart and daily ravishes it with its beauty and sweetness and now I see That all the knowledg of these things at a distance by report is exceedingly short of the true substantial knoâ—…ledg and what I could apprehend of them by that Spirit which tâ—…en bare rule in me which was the Spirit of the World was buâ—… an Idol and Image of the Beast which bewitched me And â—…lory to the Lord who has given me with many others victory over thâ—…s Beast and his Name and Image and yet there was that even then which lay captive in me under this Spirit that thirsted for the true knowledg of God as the Hare pants after the Waâ—…er brooks and could be satisfied with nothing else and the Lord heard and relieved and gave me the knowledg of himself and has raised up a Birth of his own begetting in me and is daily more and more raising it up which cannot live but in the Light of his countenance nor be satisfied with all the reports of him if himself be not heard seen and enjoyed as 't was said Let me see the Kings face and if there be any iniquity in me Let him kill me 2 Sam 14. 32. How much more doth
give the understanding sense true interpretation of them Jesus Christ he himself is the great Interpreter the one of a Thousand Jâ—… 33. 23. Even he who met the two Disciples in 〈◊〉 wâ—…y going to Emaâ—…s and beginning at Moses and all the 〈◊〉 expounded into them in all the Scriptures the things concerning himself and it is clear that he spoke outwardly to them by word of Mouth so he spoke inwardly by his Spirit into their hearts and therefore they said one to another Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures Luke 24. 27 32. Now what made this burning of their hearts within them but the powerful appearance of his Spirit which wrought in them as fire which dispelled these clouâ—…y mists of Darkness which covered as a vaile the eye of their understandings whereby they could not perceive the things written of him and 't is said concerning the other Disciples and Apostles ver 45. Then opened he their understandings that they might understand the Scriptures And that the words spoke from without could not do this is clear from his own Testimony Iohn 6. 63. It is the Spirit which quickneth the Flesh profiteth nothing the Words that I speak unto you they are Spirit and they are Life and Job 32. 8. The Inspiration of the Almighty gives understanding This is that which opens the Scriptures else they are a sealed book and how weak and dark were the Disciples whilst Christ abode with them in his bodily appearance how many things were shut up from them even although they had some knowledg which Flesh and Blood had not revealed to them but his Father in Heaven yet the Spirit not being pouered forth in such a measure of glorious Manifestation as afterwards they received till then they were Ignorant of many things See Iohn 14. 9. Iohn 16. 16. 17. Compared with 25. Math. 16. 8. 9. Math. 16. 21. 22. Iohn 11. 13. Iohn 13. 28. Luke 9. 44. Luke 9. 33. Math 17. 23. Acts 1. 6. And especially the mistery of his Dying and Rising again and the coming of his Kingdom was much hid from them therefore he said Iohn 16. 12 13. I have yet many things to say unto you but ye cannot bear them now Howbeit when the Spirit of Truth is Come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak c. And so when the Spirit was poured out then their understandings were opened and they called to remembrance many things spoke by him in the daies of his Flesh and then they understood them No Prophecy of the Scripture saith Peter is of any private Interpretation 2 Peâ—… 1. 20. But according to the Greek and Bezars Translation the words are more plain No Prophecy of the Scripture is of a Man 's own Interpretation Prophecy Explications the Man who spoke the Scriptures from the Spirit of God was not to Interpret them of himself nor in his own will so neither was any other to Interpret them but that Spirit which first gave them forth was to Interpret them For the things of God knoweth no Man save the Spirit of God 1 Cor. 2. 11. And if it be so among Men Tâ—…t the Law maker is only admitted in point of Controversie the expounder of the Law and if he who writes a Book amongst men be accounted the fittest to Interpret or give the sence or meaning of his words how much more is it necessary that the Spirit of the Lord which gave forth the Scriptures be the expounder of them especially seeing the Scriptures declare of such things that are so Mysterious to the natural understanding of Man or to his natural reason that they are quite above its comprehending or conceiving of them I say not contrary to his Reason to witt that Spirit Principle or faculty in Man which can judge truly or certainly of things Natural and this is also of God but the Mysteries of Salvation whereof the Scriptures treat though they be not contrary as is said yet they are above the reach of this Principle or Power of discerning as the things of reason are above the things of the senses bodily so the things of Faith are above the things of Reason to witt that Reason or Principle which can judge truly of things Natural for I Like not to contend about words I acknowledg the Principle of Faith is and may be fitly called rational and the believer is the most rational man in the World and the very wisdom of God is Reason or Understanding and that wisdom wherewith he denies his servants from above is also reason but it 's not the Natural reason for before man was endued with the Heavenly Wisdom he had the Natural Reason or Understanding but then he neither had nor could have the knowledge of the things of God to witt The Misteries of Salvation This is that which the Apostle plainly declares 1 Cor. 2. 14. But the Natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Lo how he makes them impossible to be known to the Natural Man or understanding because the knowledge of them stands in an other Principle in that which is born of the Spirit of God the Seed of God that can only know them they are spiritually discerned And this further Consideration will yet make it more appear That man of himself without the Revelation and Inspiration of the Spirit of God cannot understand the things of God and so cannot Interpret the Scriptures declaring of them because Man as he stands in the Fall and not come to be Regenerate lives and is quite sunkinto a Wisdom Knowledg and Understanding that is altogether contrary to the wisdom of God and the true knowledg of God it is true as is already said there is somewhat in man which Judgeth truly and pertinently of things Natural and this of it self is not contrary to the wisdom of God but a gift of God and is of good use to Man were it in its right place and by this man properly is a Man he has a rational Principle in him whereby in this he excells the Beast of the Field but now man in the Fall stands not in this Principle it rules not in him there is another birth in man which Lords it and rules in him and this birth is of the Devils begetting and hereby Man is a Child of the Devill For this Seed whereof this Birth is begotten was sown into mans heart when he Fell and it has ever propagated and spread it self through Adams Posterity since and this Seed and Birth has a Wisdom and Knowledge which is Carnal Earthly and Devilish and is direct opposite and contrary to the wisdom of God as every thing of this birth is contrary to every thing of the birth of the Spirit
Learning Now I acknowledg that some Scriptures are more plain and open than others and the spiritual man the understanding man who has revealed a true Judgment and pure discerning from the Lord he can know what Scripture is more plain and what more obscure and so standing in the wisdom of God and in his Counsel he may compare Scripture with Scripture and Spiritualls with Spiritualls and so he may open up the obscure from the plain and reason and reduce consequents From the more plain to open up the more obscure and this which reasons which coâ—…p 〈◊〉 which judges in him of Scriptures and what consequence may be drawn must be that of the Spirit of the Lords begetting in him which cannot judge amiss but it alwaies judges righteous Judgment and so the opening up the Scripture more obscure from the more plain will be of good service in its place to the hearer for the speaker opening Scripture in the wisdom and Power of God reaches the seed in Man and the plainest Scripture is apt to reach and the Lord standeth near to testifie to the words so interpreted and this witness in Man's Conscience answers to the truth of what is declared and so I acknowledg there is great use and service in the interpreting of Scriptures when the interpreter hath his gift of God and keeps within his measure and speaks according to the analogie or proportion of Faith according to what is revealed to him the measure of the gift of Christ Ephes. 4. 7. This is that which Paul makes the rule of interpretation See 2 Cor. 10. 13. We will not boast said he of things without our measure but according to the measure of the rule which God hath described unto us see further Rom. 15. 18. 19. 2 Cor. 4. 13. Rom. 12. 3. compared with Phil. 6. 3 15. 16. Lo how in this place he presses no man further to believe him or be of the same mind with him then according to what God hath revealed to him if any man be other wayes minded God shall reveal even this to him nevertheless whereto we have already attained let us walk by the same rule see how he makes the measure of attainment The Rule but now a man medling with the interpretation of Scripture in his own wisdom out of the wisdom of God how can he but err if he come to read and compare Scripture with Scripture and so to open up one Scripture from another with that eye which cannot but Judge amiss the Light of the Body is the Eye if therefore the Eye be single the whole body is full of Light but if the Light in him be Darkness how great is his Darkness the Eye of that wisdom in him which is contrary to the wisdom of God being Judge in him it must of necessity Judge amiss especially seeing that Scripture words in themselves abstracting from the mind of the Spirit of Christ which such have not are admittable of different Interpretations not only different readings according to the Translations which differ but the same word being rightly Translated may in themselves rightly considered have different meanings how then shall the meaning of the Spirit be had without its own reaching what an impossible thing were it to hit right upon the true sense or interpretation without the Spirit of God though there were nothing in mâ—…n that had a byass or prejudice against the Truth but now that Spirit which is of this World and is contrary to the Spirit of God and his truth being Judge in him this makes it far more impossible So it 's a thing of great weight and concernment for a man to know of what Spirit he is what Spirit is Judge in him what Spirit leads him what eye is open in him for according to this so will be the interpretation of Scripture for although they say that Scripture expounds Scripture yet at best it 's but that by which it is expounded but now that Spirit or Principle or Wisdom in man which compares Scripture with Scripture which reasons and draweth consequences and judges of them that is the interpreter So the result of all is such is the Judgment and Interpretation according to the right or wrong Spirit which rules in him and the wrong Spirit cannot but wrest add to and take from Scripture and the Curse is pronounced against it and the right Spirit the Spirit of God and the eye which it opens in man cannot judge amiss it passeth alwaies Righteous Judgment And O that men would consider this so weighty a thing who go on so rashly to meddle with Scripture and give meanings to it what Spirit they are of what is that in them which gives the meaning of it if it be not the heavenly wisdom it cannot but wrest and what is the reason that there are so many different Religions in the World and opinions one contrary to another whereas the Truth and true Religion is but one and so many hundred different interpretations of Scripture but that mens minds are gone from the Spirit of truth which would make them all of one mind and open the like eye in all and then all would judg as unanimously of Scripture as now the bodily eye judges of things visible men make no contest or jarring about what they see looking upon the same objects through the same midst with the like eye which being sound makes all their judgments one and till men come to the one Spirit which opens the like eye in all they can never be of one mind and whereas people so much ask at us whom made ye judge of interpreting of Scripture I say the measure of the gift in every one the measure of the wisdom given of God and till Man come to this and judges in it or rather it in him he steps up into the place of Judgment which belongs not to him and he ought not to Judge And I may shut up all concerning this particular with a word of advice to such who are so ready to meddle with Interpretation of Scriptures giving meanings on them and are so confident they are right and yet many of them are not come to the fear of God which is the beginning of that wisdom which only can judge aright of Scriptures To such I say Take heed to your Spirits be jealous over them know what Spirit ye are of for on this thing depends all if this be not known if ye be in the doubt concerning this ye know nothing yet truly for the Principle being doubtful the foundation being uncertain so much of necessity be the whole superstructure Argument 13. And now as I have demonstrated how that by the Revelation of the Spirit of Jesus Christ in Man he only can know God and the things of his Kingdom and the Scriptures with their interpretation so I am to show that hereby can man only know himself and the state he stands in before God whether Justified or Condemned without this he
are the objections against it so evidently answered therefore I find it â—…it to open up and hold forth the true state of the controversie clearly and distinctly concerning this of Immediate Revelation whether ceased or remaining and needful to remain in the true Church showing both what we do not understand thereby and what we do understand for the removing these sad and woful mistakes and prejudices from off the minds of people who contend against us herein 1. First We do not hereby understand the Prophecying or foretelling of things to come this gist of foretelling things to come being so accidental a thing to a Saint and true Christian that many Saints may altogether want it and many who are not Saints may have it yet though we do not at all plead for the indispensible necessity of Prophecying as limited to this signification of foreseeing and foretelling things to come to which add the knowledge of things either by past or present or any other things which are neither essentials of Religion nor needful to be known Nevertheless we affirm such a thing hath been may be and frequently is in the true Church as even a foreseeing and foretelling of things to come which the Lord at times reveals unto whom he pleaseth both for the comfort of the Godly and the terror of the wicked This many of the national way acknowledge and experience proveth so that concerning this kind of Prophecying which is the foretelling of future events the controversie is not at all stated betwixt these of the national way and us for none of us plead its absolute and â—…dispensible necessity to any and they acknowledge it may be given to some 2. â—…condly We do not hereby understand the Revelation of any other Gospel or way unto Heaven or any other essentialls of the Christian Religion then what was revealed in the beginning and hath been in all ages revealed and made known unto the Saints more or less and is fully and sufficiently declared and witnessed too in the Scriptures which we do freely acknowledge to be a full and perfect Testimony of all the essentials of the Christian Religion Yet as in former times their have been greater and more manifest and full and clear discoveries of the same Gospel and way of God and misteries of Religion let forth unto the Saints of one generation then unto the Saints of another as is clear from Eph. 3. 5. So may it be now and we know it to be so in our experience Observe then the difference that 's betwixt these two the new Revelation of new things and the new Revelation of the gâ—…od old things which are the essentials of Religion and have ever been and ever shall be in substance the same though under different discoveries the first of these two we do not plead for but the latter viz. That we have and must have in order to a saving sanctifying and sufficient knowledge a new Revelation of the good old things such as of God of Christ of the holy spirit of repentance conversion sanctification faith hope love joy peace and other fruits of the spirit of worship prayer and thanksgiving of the Church and communion of Saints c. For that the old Revelation of these good old thâ—…ngs given unto the Saints in former ages cannot serve our turn the faith of another man and his knowledge and experience is not sufficient unto me but I must be saved by my own faith or the faith knowledge and experience given me of God of the self same things so nor can the Revelation and discovery of them given of God unto others suffice unto me nor were these thing recorded in writ that I or any other man should sit down upon the History or Relation of what God had wrought or revealed in others but to point and direct us inward into that same principle of life which wrought and revealed these things in them that we may wait for it and find it revealing and working the same things in us and so to become partakers of the same pretious faith knowledge and experience with them And if we are to partake of the same pretious faith with them so also are we to partake with them of the same pretious Revelation and inspiration of the word of God by which their faith was wrought and which was its object and foundation as also it is ours and conâ—…inues to lâ—…e the same in all generations Now though we say that the Scriptures are a full and perfect testimony of all the essentials of the Christian Religion yet we believe contrary unto these of the National way that they are not a Canon so filled up as no more is to be added unto them from the same immediate inspiration and Revelation of the spirit of God through his servants of the same authority with them for though no new essentials are to be added yet a new and fuller and clearer Testimony may be added concerning the same old essentials for indeed less then the one half of the Scriptures is a full and perfect Testimony of all the essentials yet this proves not the other parts to be useless and imperfect But though we affirm that no other essentials are to be revealed to us but what are declared in the Scripture nevertheless we say this that a great many particular things both by way of precept and prohibition permission and approbation and counsel from the Lord are both revealed and are necessary to be revealed unto us which are not essentials of the Christian Religion nor principles of the Doctrine of Christ but things relating to our conversation in the World and our walking with God with faith and comfort according to his will with the knowledge of which we are to be filled in all things and the word of the Lord is to dwell in us richly touching all things that occurre revealing in us the will of God as commanding or forbidding or licensing us how to carry and be conversant about them For it being the great promise of the new covenant that the Lord will guide his people continually and be with them in counselling directing and leading them in whatever they do or whithersoever they go and seeing he requires it of them that in all their thoughts words and deeds they look unto him and wait for his counsel and stand therein in his approbation and justification doing all to the least particular in his will and name even their very eating and drinking their marrying and giving in marriage their plowing and digging or any other employment their going or coming to a pâ—…ce and abiding therein doing all this and many more particulars could be mentioned in Faith that is to say in the feeling and certain knowledge that in the will of the Lord feeling his approbation and good will therein they are found in such things from the Revelation of his life in their particulars It is very evident that their is a necessity for these under the