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
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
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
Minister from the Spirit nor have received any ordinance there-from as is Manifest both from their Principles and Practises The 7th of the 4th Month 1668. G. K. FINIS POSTSCRIPT RObert Barron his Book Entituled Apodipis Catholica de formali objecto fidei coming to my hands after the finishing of what I had writ concerning Immediate Revelation its remaining a standing Ordnance in the Church I found it fit to cite such particular places directing the Reader to his Words where at large he may see them Where he declareth his Doctrine concerning Immediate or inward Revelation Ex parte Objecti and ex parte Subjecti affirming that ex parte Objecti to be Ceased which conâ—…th the Prophets and Pen-men of the Scriptures to have had and that only this Revelation Ex parte Objecti is Revelation properly simply and according to the more usual way of speaking in the Scripture so called see Tractâ—… 9. Authors Duplic Puncto 2 Num. 13. 14. 15. Again a few leaves after puncto btâ—… num 6. and num 5. Immediately preceeding he saith that which moves the Mind to give one assent to Truth objectively or by way of Object is Medium cognitum a known Midst it must be known and apprehended by the Mind that it may move it to assent but that which moveth effectively upon the part of Subject or Power which he calleth Revelation Ex parte Subjecti is Medium incognitum an unknown mid'st because saith he these helps upon the part of the subject may co-operate to produce one assent of Faith although they are not felt or known by us Let the Reader take a view of these places where he shall see that I have truly set down his Doctrine and his very words in that paper concerning Immediate Revelation and Tract 9. Quest. 8. Num. 5. He saith they falsly assert that we believe the authority of the Scriptures for or because of the inward testimony of the Spirit for we believe saith he the Divine Authority of the Scripture not for another thing but for the Scripture it self because that act of Faith whereby the Authority of the Scripture is believed leaneth upon the Scripture it self as it 's principal Foundation Some will say saith he some Orthodox Theologues speak far otherwayes for they most frequently affirm the Scripture authority to be believed for or because of the Inward Testimony of the Spirit â—…o which he roundly answereth and I desire the Reader to mark the answer whereby he may perceive either their or his Deceipt whereby they give poor people to believe that they deny not the Spirits Testimony or inward Teaching but when it comes to the point their false cover is taken off and they falsly deny it although saith he they speak otherwaies yet they think not otherwise for that word for or because of Latine propter is ambiguous and sometimes importeth a respect to the effective cause of assent but sometimes yea more often to the objective cause or Foundation upon which the assent of our mind leaneth c. This Robert Barron after long debate with the Iesuit Turnbull contending against the Papists That the authority of the Church of Rome is not the formal Object or Foundation of Faith or believing of the Scriptures cometh at last to refute their Doctrine which he calleth Errour and saith that it is most easily refuted who maintain the formal Object of Faith i. e. its Foundation to be the inward Revelation of the holy Spirit properly so called and for the Revelation of this Dectrine which Num. 6. he most of all condemneth he bringeth five Arguments Num. 8. Punct 6. Tract 9. And I find it fit to set them down also Word by Word Translated into English out of the Latin in which his book is writ that the Reader in whom the true discerning in any Measure is opened may see the blindness of this man in the things of God notwithstanding of all his Letter knowledge and what a woful condition this poor Nation has been in these many years for all their high pretences to be the most glorious and most purely reformed Church in the Earth and yet this Doctrine of Immediate Revelation wereby alone God can be sufficiently and saveingly known hath been by them and yet is by the present generation accounted so ridiculous that by this Man R. B. called Doctor of Divinity in Aberdeen and of great fame for his learning at home and abroad it is most of all condemned even more than the Popish Doctrine of resolveing their Faith in the Authority of the Church of Rome so that Scripture is fulfilled upon them Isa. 29. 13. 14. His Arguments are as followeth To every one of which as they ly in order I shall return a few words of answer which I hope shall satisfie the discerning and indeed they are so weak frivolous and vain that little or no answer is required were it not that fools some times are to be answered in their folly least they should seem wise in their own eyes as Solomon speaketh First saith he This way of knowing the Truth of the Doctrines of Faith viz. By the internal Revelation of the holy Spirit properly so called is Extraordinary and Prophetical as is Manifest of the aforesaid and consequentially the truth of the Christian Doctrine formerly and commonly is not so made known unto the Faithful Answ. This way of Internal Revelation Prophecy so called hath alwayes been not only Extraordinary but altogether shut up from the unbelieving and such who stuck in the Letter but it hâ—…h alwayes been common to the true Christians and Saints in all ages being the New Covenant Dispensatory which lâ—…eth not for ever Isa. 59. 21. That it was Prophetical i. e. Imparted to the Prophets is granted but it follows not that therefore it is not the common priviledge of all Saints who were to have the like precious Faith with them and though it was rare in the days of old yet God hath poured cut according to his Promise Ioel 2. 28 29. Largely upon Sons and Daughters of his Spirit whereby they Prophecy Secondly saith he who imbrace this Errour they confound the gift of Faith and the gift of Prophecy for the most noble kâ—…nd of prophetical Revelation is that which is by Intellectual speaking or illumination as Thomas and Suarez teach Answ. 1. Who imbrace this supposed Errâ—…ur but indeed Truth Do not confound the gift of Faith and the gift of Prophecy the spirit of Faith and the spirit of Prophecy is one but the opperations different 1 Cor. 12. 4 5 6. Now if by the gift of Prophecy he understand as he seemeth to do the inward Manifestation or speaking of God Immediately to the mind Faith is hereby wrought viz. God this speaking or Manifesting the truth Immediately in the Mind is the cause of Faith and so as the cause and effect are different so the Prophetical Revelation and the Faith of what is Revealed are different opperations For because God
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
an other of them but more especially the Teachers and Ministers and Bishops so called so stifly and furiously opposing it and the assertors and witnesses thereof to the stirring up of the Rulers and powers of the earth to persecute them with prisoning banishment and other cruel usages and spoyling of their goods and the people through the instigation of their Teachers who falsely in many things report us not only cruely mock and revile us but many of them fall a beating and buffeting of us for the truths fake and in love and compassion to their souls and in the fear and will of the Lord I am drawn to give my Testimony concerning this and to hold forth to the people the Truth and neâ—…y 〈◊〉 〈◊〉 demonstrating it in so far forth as words may be serviceable thereto according to the measure of knowledge I have received from the Lord concerning this thing That our persecutors such of them who through the ignorance that is in them oppose us being informed and convinced of this truth by the light of Christ which shineth in their consciences in the darkness which will not faâ—… to testifie and witness to the truth of my testimony herein may cease any further cruel using of us least they be found fighters against God and cause the innocent to suffer which the righteous judge of the world will not suffer to paâ—… unrevenged and for the sake of the poor people of this Nation â—…or indeed for want of the knowledge of the unsearchable riches of Christ who are as lost sheep going astray upon the barren mountains whether their shepherds have driven them in this cloudy dark day or rather night of thick Aegyptian darkness wherewith they are so blinded in their minds that they are past feeling of God his heavenly power and vertue the only true food of their souls the only true pasture and fold of rest their resting place which the most of them never knew and such who at any time have known any thing of it have forgotten it Oh what a letâ—…argie has overtaken them who have so long and so much professed the name of Jesus Christ among whom there have been some who in some measure sometime a day could feelingly and experimentally speak of what God had done in their souls what Christ had wrought in them could â—…ell of sweet hours of fellowship and communion with him his coming into their souls and supping with them and they with him his revealing the bid invisible in comprehensible inconceivable to the natural understanding glory of his love and shedding it abroad in their souls speaking in them words oâ—… lâ—…e words of power living words spirit and life inutterable impossible to be expressed speaking as never 〈◊〉 〈◊〉 spoke or could speak could they have any satisfaction but in his presence his life giving countenance but in the voice of their beloved could it content them to hear man speak when their beloved spoke not was it not a burden unto them to hear or read what God had wrought in them but as the living voice of the beloved of their souls did accompany and witness afresh these things in them causing their hearts to burn and earn with in them he opening in them the Scriptures opening their understandings how did their hearts burn with coals of Love kindled at the fountain God who is love how did their hearts leap for joy at the sound of his voice how were there bowels moved in them when he spoke how did the handles of the lock drop with sweet smelling myrrhe when they rose up to open to their beloved how could they discern when he spoke It is the voice of my beloved could they say that speaketh unto me arise my beloved my fair one and come away Such and the like experiences as we read that the people of the Lord witnessed in the Scriptures so could some who have lived in this Nation and perhaps some yet living witness the same also and could have said A men to the truth of all these things but alas alas into what a dead sleep and letâ—…argie are they fallen which has so stupified and benummed them that they are become past feeling of these sweet experiences how has the thick darkness whereinto they are fallen and are sunk so choaked them and quite wiped out the true remembrance of these things they have so forgot them as if they had never known them and now they are turned with the sons of Belial to mock at these things calling them fancy delusion imagination melancholly some hypochondriack humor a spirit of witcherie and delusion and to persecute them who witness this blessed dispensation of life and glory though in a more steddy and fuller manner and measure and to 〈◊〉 the servants and Ministers thereof with the â—…me of deceivers and false Prophets oh oh how have ye fallen from heaven to earth how are ye sunk into the pit wherein there is no â—…ater how have ye lost your glory turned your glory into shame and followed after lying vanities how have ye suffered your selves to be â—…ulled a sleep in the whores lap with her bewitching vâ—… who hath cut your Locks wherein your strength lay 〈◊〉 〈◊〉 it is departed from you and the Philistines mock you having put out your eyes and you are become a hissing and reproach to day and yet ye will not cease to reproach you are spoiled your selves and yet ye will not cease to spoil the enemy is getting his will of you to the causing of you shrink from your cause ye have lost your ground ye have thought shame of your cause that which by you was called the cause of God the Covenant and oath of God the work and interest and concernment of Jesus Christ ye have left it at your heels and the most of you trampled on it and now ye fret and rage because ye are provoked to jealousie by a people that are no people poor and despiseable in this world but rich and honourable with God unto whom the Kingdom is given it is taken from you for that ye have not brought forth the fruits worthy of it and it is given unto them a Kingdom which is righteousness peace and joy in the holy Ghost and heavenly Kingdom that cannot be shaken wherein these despiseable ones stand in the Lambs power and reign in victory and dominion in the midst of their sufferings as Kings and Princes unto God over all the cruelty and persecution of their opposers and now ye are joyning issue with them against us whom ye looked upon and dealt with them as your enemies and called them the enemies of God limbs of Antichrist Antichristian ye have associated with them become one body and Church with them plead for their Ministry and Worship that at least if it be not so good as ye would desire yet its lawful and better then to want all and ye go and hear such men up and down the Land whom ye know to have dealt
not that light but were sent to bear witness of that light which is the light of the world and lighteth every man that cometh into it that by believing in the light he may know God and be saved for God willeth all men to be saved and to come to the knowledge of the truth and Christ said it is expedient for you that I go away else the comforter will not come even the spirit of truth whom I will send and he will lead you into all truth and bring things to your remembrance and give you wisdom and knowledge and power that all your enemies shall not be able to resist and this spirit was to furnish and back them in their Ministry else they had never gained such ground upon the world when I am ascended said he I will draw all men after me and this spirit they witnessed sent into their hearts teaching them what and how to speak and what they declared unto the people inwards from the spirit of Life of Jesus Christ revealed in them the same spirit and answered and testified to the truth of these things in their hearers that was it which convinced the world of sin righteousness and judgement that was it which made them manifest to be of God made them manifest in the consciences of their hearers thorough the manifestation of the truth Christ the truth the spirit of truth they were commended or approved to every mans conscience in the sight of God and if they or their Gospel was hid it was to them whose minds were blinded who were past feeling of the spirit of God which convinceth reproveth demonstrateth and maketh manifest and on such their words could get no ground but they persecuted and opposed them as fools and mad men so by that is said you may understand that word â—…even the best cannot give the knowledge of God and though Christ in the dayes of his flesh taught them many things yet how were they hid from them they were even very ignorant of many weighty things and could not then receive them or bear them at have many things said he that ye cannot bear as yet but when the spirit the comforter shall come he shall teach you all things and lead you into all truth and be with you for ever and when this spirit was poured forth then their narrow understandings were opened and enlarged to know these things which formerly they could not bear nor receive whereby it may appear sufficiently to any man or men of true understanding that the outward Revelation or discovery by words spoken from without of Christ or any of his Disciples or Apostles cannot reveal the Father nor the Son for if it was iâ—…ot sufficient to the Church his bodily presence his reaching them outwardly by word of month face to face but he said 〈◊〉 was expâ—… that he should go away from them and he would send another teacher who would do greater things and more manifestly and glorâ—…ously reveal unto them God and the things of his Kingdom if Christs bodily presence in his flesh was not sufficient of it self to minister though he spoke as never man spoke lyes I say if this ministration was not sufficient but a more glorious they were to expect and as they waited they witnessed it fulfiled and come unto them then farâ—…less is the outward ministration of any other man or men whomsoever sufficient for that effect for if Christ be not any more to be known after the flesh much less any other man nor is their knowledge they can receive from any other man to be rested in seeing the knowledge of Christ after the flesh was not sufficient nor to be rested in but they were to look for a better a more clear and full manifestation in themselves he appearing in a spiritual glorious heavenly misterious way in their hearts even such a way as the world cannot know him or receive him which made Indas nâ—…t Iscaeriot to wonder and question him saying how is it that thou wilt manifest thy self unto us and not unto the world And it will yet further appear how insufficient words even the best of words Scripture words though there were as many books of Scripture as thâ—…â—…hole world could contain are to reveal or to give the knowledge of God unto man many yea the most of things natural and created cannot be understood of or by words words being but figures emblems signs and representations of things come always short of the things themselves unless they be lying words which go beyond the truth and these come far shorter and the knowledge they can give is but false and a lye what words can give a man the true and sufficient knowledge of the Sun can the best Orator tell a blind man what the Sun is what these pleasant and beautiful colours of his bearas are which makes the Rainbow thorough the refraction of a cloud dissolving into Rain can they describe to him the beauty of a Lillie in the field to which Solomon in all his outward glory is not comparable Do not these of the meanest capacity and understanding who have their eyes and can look upon the Lillie have a better and more satisfying knowledge thereof then the blind man though quick of understanding though he had all the wittyest Orators and wisest men of the world to describe it unto him all their words comes far short of the other mans sight or can a deaf man know what a musical harmony and melody of the vocie is or can one who has lost the taste of his mouth know wine from water or sweet from bitter now if the knowledge of these natural things cannot be had sufficiently by any words how much less can things spiritual and God who is a spirit be known by words if words come short in the description or manifestation of creatures obvious to our bodily sences how infinitely short they fall in the manifestation of God or the things of his Kingdom As it is written 1 Cor. 〈◊〉 9. Eye hath not seen nor Ear heard neither have entred into the heart of man the things which God hath prepared for them that love him But verse 10. God hath revealed them unto us by his spirit for the spirit searcheth all things yea the deep things of God Lo how the Apostle shuts forth all the knowledge that can be had either by the outward ear or eye when all words are excluded from being sufficient to reveal the things of God but can mans imaginations reasonings or conceptions and thoughts of man in his natural understanding do it either nay saith he it hath not entred into the heart of man to conceive them then all conceptions and thoughts of mans heart in the fall the old heart old Adams heart are also excluded from giving the knowledge how then are they known God saith he hath revealed them unto us by his spirit not unto me only said he but unto us unto you as well as unto me
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
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
flesh of his flesh and Members of his body being born from above and begot into another Nature Life Spirit and Principle and therefore the World knoweth it not nor them the Members thereof for it knoweth its own and loveth them these who stand in the same Ground Spirit and Principle with it self but because they are noâ—… of World but of God therefore it knoweth them not but hateth and persecuteth them Iohn 1 31. And so the People and Children of God in all ages have been strangers unto the World and unknown to it They have been for Signs and for Wonders their Doctrine their Laws their Conversations hath alwaies been accounted strange and ridiculous and they have been reckoned Deceivers and Blasphemers and the true Prophets and Servants of God have been killed and stoned and put to many cruel Deaths see that Cloud of Witnesses Heb. 11. throughout and ver 37. They were stoned they were sawn asunder were tempted were â—…ayn by the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented of whom the World was not worthy c. And so Jesus Christ himself being come in the flesh they knew him not and Crucified him as a Blasphemer and they Persecuted and killed his Disciples and followers under the Name of Deceivers and such as would turn the World up-side down as Deceivers and yet true as unknown and yet well known But now the Members of the true Church know one another being Children of the same Father and Mother Members of the same Body having one Mind Soul Spirit and Life in them all They cannot but know one another in that wherein their Unity stands and Fellowship and Communion one with another and this Unity of the Spirit is the Bond of Peace Ephes. 4. 3. And the Bond of Love whereby their hearts are knit together in Love unto all riches of the full assurance of understanding for the Love is a discerning thing He that Loveth God knoweth him and he that Loveth him that is begotten of God knoweth him also for the true Love and the true Knowledge goeth alwaies together and the one is the Ground and Foundation of the other for that which I have no true knowledge of I cannot Love and that which I Love I cannot but Know in some measure and that which I certainly Know not but doubtingly that I cannot perfectly Love for perfect Love casteth out fear and there is no fear in Love and so no doubting in Love for the fear comes from the doubting and all the Children of God are Sealed in their Fore-heads They have their Fathers Name written upon them the Name of my God and the Name of the City of my God Revel 〈◊〉 1. 2. compared with Revel 7. 3. Whereby they know one another to be the Children of â—…ome Father the Citizens of one City which is the New Ierusalem the Church of the First-born and this is most necessary for them that they know not one another and that not by conjecture but certainly for they being all followers of the Lamb together Warring the same Warfare in the same Cause and Testimony which is also unknown and hid to the World if they did not infallibly know one another they could not have that Peace and Unity and Concord one with another how could they discern the true Friend from the Enemy the secret Enemy the Deceiver which is the most dangerous Enemy and can come into all outwards and appearances wâ—…th Friends can put on the Sheeps cloathing and a form of Godliness but deny the Power and be an enemy to it a ravenous Wolf can speak fair yea and profess all the Words and Principles of Truth and come the whole length of all outwards as is said and yet be a rotten Hypocrite a lymn of Satan a braâ—… of Babylon void of all fear of God So how shall he be discerned See Mal. 3. 18. Where this is promised Then shall ye return and discern between the Righteous and the Wicked between him that serveth God and him that serveth him not and if this Discerning were not it could not otherwayes be but that the one half of the Children of God should War and Contend against one another and be as Babylons Builders the one half breaking down and the other half building up and confounding one another and hereby it may appear that these many Churches that have been set up in the Apostacy have not been true Churches nor begot into the true Nature Spirit and Principle of the Church by reason of their Warring one against another hatred variance strife emulation killing and putting to death one another and where ever any thing of this Spirit of strife hatred envy persecution enters it eats as a Canker and cuts off of the body that Member or Members whereinto it gets entrance and so going from the Unity the Peace the Love they become past feeling dead rotten Members and are to be cut off and denyed and now it being demonstrated that the Children of God Infallibly know one another and hereto I give my Testimony That there is such a thing among the Children of God an Infallible knowledge of one another which they have not of themselves but is the free gift of God and when he pleaseth he may shut them up and counsel some person or persons that they may not be known for a time so Saul or Paul was unknown for a time to the brethren it manifestly follows besides what is already said That this knowledge can alone proceed from the Revelation of Jesus Christ Immediately Manifesting one and another among themselves whereby they are as Epistles writ in one anothers hearts known and read of all Men all the Members of the same Body 2 Cor. 3. 2 3. For being Children of the Light in the Light they dwell and walk and have their fellowship and this makes them Manifest and herein they behold the beauty one of another and each Member envieth not at the beauty of its Neighbours Member but rejoyceth thereâ—… and they are comforted and refreshed one in another standing fast in one Spirit and have a fellow feeling with one another in Joy and Tribulation in Sufferings and Consolations and bear one anothers Burdens and so fullfil the Law of Christ. And did not the Light wherein is their habitation Reveal and make them Manifest They could not know one another certainly at all for it being above proved That without Revelation in the Light a Man cannot know himself then it is Manifest farr less can he know his Neighbour And seeing Babilons Children the Whores Brats as is said can come into all outward formes or appearances either of words or practices then there is no way possible how the Children of the true Mother can be known from the Children of the Whore or how the true Mother her self can be known from the Whore Mistery Babylon But by the Revelation of the Light and Life of Jesus Christ And this Whore Mistery Babylon by
this holy Power to which they ought to have keept chaste and moved only in its leadings Spoke Prayed and Worshiped therein and so as the departing from this was the rise and beginning of the Apostacy so the returning into this will be the end of it and its end is come in many and is coming in many more and this alone is the true resormation out of the Apostacy there is not another but the returning to this and seeing its generally granted by all Protestants so called That there has been an Apostacy since the daies of the Apostles and that the Church of Rome which has been the only visible Church that has continued since then till now by a continual succession in Bishops Ministry Worship Ordinances so called is that Apostate Church and Mistery Babilon not the true Church but a Synagogue of Satan then how could they I mean the Protestants come up to a reformation and recovery out of the Apostacy and be restored into the purity of Ministry Worship and Ordinances but by receiving them from the Lord himself Immediately and who could call their Ministers to Preach a Reformation out of the Apostacy but the Lord himself seeing they had no true Church nor Ministry preceeding them to call them and supposing as it were not I mean that had been a Mediate call from man I thought fit only to touch this a little here having handled it more fully else-where and indeed The purest Primitive Protestants whose Testimony I own in its place maintained Immediate Calls and the Spirit of Prophecy and witnessed it and in the History of the Reformation of Scotland commonly called Knox Chronicle it 's to be seen That both George Wishard and Iohn Knox were endued with the same and Prophecyed And in Foxes book of Martyrs its to be seen at large how many of the Lords Witnesses who were raised up by him to testifie against the corruptions of the Church of Rome and her Ministry did Prophecy and their Prophecies are in the said book Recorded as they rose up one after another in each Generation for the Lord never wanted his Witnesses all along though they were but few and the said book shews How that Iohn Husse a German Protestant Prophecied of a New Ministry that should come and whence could this New Ministry arise could the Romesh Whore which as is said was only that which had the Form and Constitution of a Church Ministry Ordinances before the time of the Reformation bring forth this New Ministry Who can bring a clean thing out of an unclean or rather was it not to come from Heaven a Birth of the New Ierusalem which cometh down from above who when the Dragon fought against her did flie into a place prepared her of God and he prevailed over her visible appearing state but she remained safe as to her being in the place appointed her of God and her Man-child also which was caught up unto God in his Throne And in the end of the Apostacy She and her Man-child Christ Jesus the Lamb was to appear again in the Earth and take place therein and overcome Antichrist the Beast Dragon Whore and false Prophet See Revel 12. 5 6 14. Compared with Revel 21. 1 2 3 4 5 6. And these few Witnesses the Lord raised up all along in the time of the prevailing of the Apostacy are by many of the Protestants themselves reckoned to be the two Witnesses mentioned Revel 11. from verse 3. to verse 13. Who after they were killed did rise again ver 11. This they expounded to be other persons rising up to bear Testimony for the Lord after these before them were killed and they themselves are said to rise again because the same Spirit of Life from God which was in them did also enter into these who succeideed them and so the Witnesses were the same because it was one Spirit in them who went before and came after and they had one Testimony the Testimony of Jesus Christ which is the Spirit of Prophecy for they Prophecied in Sack-cloathes One thousand two hundred and threescore daies That is all the time of the Apostacy as is by themseives acknowledged See Iames Durhams book on these places and he is forced to confess That these words Revel 11. 12. And they heard a great voice from Heaven saying unto them Come up hither c. holds forth some extraordinary Call or Impulse the reformers should have from the Lord and yet this same Man for all this pleads for a succession of the Reformed Church and Ministry Lawfully descended through the Church of Rome and denies that Immediate Revelation is that by which the Church is to be Reformed and brought out of Babilon But to say no more of him It has been his great weakness And now from what is said in these fifteen Arguments concerning Immediate Revelation Let that of God in the Reader Judge concerning it's being necessary to Continue The Objections having any seeeming weight against it Answered Obj. IMmediate Revelation was a Priviledge especial and peculiar to the Twelve Apostles and is therefore now Ceased Answ. The contrary is above Demonstrated in many places And Immediate Revelation and the Spirit of Prophecy was before them even from the beginning and continued after them and Church History reports it continued till after the first Century and was known in the Church and it has alwaies been in the true Church though not in the false and is a Priviledge belonging to every Saint for that which makes one a true Christian and Saint is the Spirit of Christ the anoynting in him 2. Obj. The working of Miracles and the speaking with Tongues and strange Languages is Ceafed and therefore also is Immediate Revelation Answ. That working of Miracles and the guift of Tongues is altogether Ceased and never any more to be in the Earth cannot be proved and it 's a rash assertion for though these things be not to be found among the National Christians who have the name but want the thing the anoynting which Christians or makes the Christian and not the sprinkling of water on a Childs forehead yet they may be found among the true and we Witness the Power of God which wrought all these outward Miracles working Miraculously in our Hearts opening the blind eye of the mind and deaf ear raising to life the dead Soul causing the Lame to leap as an Hart and the Tongue of the Dumb to speak c. And these are the greatest Miracles and the outward were but a Figure of them and were for the sake of the unbelievers who believed not except they saw but now though Miracles and gifts of Tongues were ceased altogether yet it follows not That Revelation Immediate is Ceased This being more necessary yea altogether necessary and belonging to the very substance of the Covenant and promises of the Gosel as is above Demonstrated Obj. 3. Men may be mistaken and take that for the Inspiration of God which is but
like these men who talke of the Scripture Canon being filled up so that the Spirit of Prophecy is Ceased are to the Iews who had such a fancy among them concerning the Scriptures of the Old Testament their being filled up and their becoming a Rule to them so that when Christ and his Apostles came and spoke from the same Spirit the Scriptures were writ from they would not hear them but cryed up the Scriptures We have the Scriptures and Moses Law and God spoke unto Moses and our Fathers but this Man we know not from whence he is Joh. 9. 28 29. And as for Prov. 22. 19 20 21. There is wisdom â—…ught in speaking to Solomon and making known her words and writeing unto him but that proves nothing That the speaking of that wisdom or spirit in others as in Solomon is Ceased Nor yet Isa. 8. 19 29. To the Law and to the Testimony if they speak not according to this word c. Now could this be a good Argument for the Iews against Christ and his Apostles and their Writeings No nor is not now against writeings or words proceeding from the Inspiration of the same Spirit for that which was writ after or is to be writ from the Spirit of God is not contrary to any thing writ before from the same Spirit but according to it for all the words of truth accord and agree together and there was a Law and Testimony writ in Men's Hearts before a Line of Scripture was ever writ in a Book and they who spoke not according thereto were but deceivers and had no morneing in them as the Hebrew carries it And now I come to that Scripture they lay so much weight upon 2 Tim. 3. 15. 16 17. But what Does the Cannon close here is not the next Chapter writ from the Inspiration of the Spirit of God and the other following Books if they were writ after this as they follow after it or if these words prove not but that Paul and others both spoke and wrot afterwards from the Inspiration of the holy Ghost how will it prove that there is no such thing now O say they all new Revelations are superstuous there needs no more Scripture that which is writ is writ is able to make wise unto Salvation from a Tim. 3. 15 16 17. But I say Paul and others wrot Scriptures afterwards But to come to that Scripture It is to be considered there is a writeing by the Spirit of God upon Man's heart See 1 Chron 28. 12. Compared with ver 19. and with Ierem. 31. 33 and 2 Cor. 33. And so this is Scripture or Writeing for both are one by the inspiration of God Scripture or writeing with Pen and Ink upon paper but with the Spirit of the living God upon the heart and these holy writeings are able to make 〈◊〉 unto Salvation And Scripture given unto a Man by Inspiration of God is profitable and the words should be thus Translated All Scripture given by Inspiration of God or all Writting given by Inspiration of God profitable for Doctrine for Reproofs c. That the Man of God may be perfect for the word is is not in the Greek and it 's false that all writeing is by Inspiration of God for much has been writ from the Inspiration of the Devil But I acknowledge these Books set down in our Bible to be writ from the Inspiration of God and when any man receives them by Inspiration that they be given him by Inspiration as to these who wrot them then they are profitable to him but if he come not to that Spirit which inspired the first Writers and there-with to be Inspired they cannot of themselves profit for the Letter kills but the Spirit giveth life and the Inspiration of the holy Spirit giveth understanding as saith Elihu so who come not to this Inspiration they come not to an Understanding of the Scriptures And our very Adversaries dare not plead from this Scripture that there is nothing more required but Scripture to make wise unto Salvation for they acknowledge the inward Illumination of the Spirit to be necessary thereto and if they make one exception why may not we make another That inward Revelâ—…ations and Inspirations are necessary aswel and further it may be said of the Scriptures of the Old Testament all that is spoken here of the use and ability of Scripture yet does not this exclude the writeings of the Evangelists and Apostles and we acknowledge the Scriptures are profitable and useful but not sufficient of themselves to make wise unto Salvation without the inspiration of the same Spirit that gave them forth which can only give the understanding of them But why do they plead that Scripture is able to make the Man of God perfect seeing they deny Perfection and cannot abide to hear that a man can be perfect And that Scripâ—…ure Luke 1. 3 4. Does it prove That no more Scripture is to be written nor any after Luke spoke or wrot from the inspiration of the Spirit of God Was not much writ afterwards Or could Luk's word cause Theophilus to know the certainty of these things of themselves Nay they were a Declaration of what he most surely believed himself and Theophilus reading it having the Spirit of God would find that witnessing in him to the truth of these things and this gives the certainty or assurance See 1 Thes. 1. 5 Their next Scripture is Rom. 15. 4. For whatsoever things were written afore-time were written for our learning c. What then is Revelation or the Spirit of Prophecy ceased for all this yet Paul himself had it and he sayes The Scriptures were wrot for his learning and he points here at a Scripture in the old Testamenâ—… but this proves not there was no more Scriptures to be added thereto and Paul sayes not the Scriptures were writ that we should learn only by them or stick to the Letter learning for he had a learning beyond them even that of the Spirit and in this same Epistle he points them to the newness of the Spirit beyond the oldners of the Letter Rom. 7. 6. which compare with 2 Cor. 3. 6. Their next Scripture is Math. 4. 4 7. as for ver 4. It fighteth Manifestly against them Man shall not live by Bread alone but by every word that proceedeth out of the mouth of God Now say they The word proceeding from Gods mouth is Ceased he speaks not from word of mouth now as he did of old but from the Scriptures but if God himself speak not Man lives not And what does this prove that Christ used the Scriptures Testimony against the Devil is there not therefore any Inspiration or Revelation was not Christ inspired himself and was not Paul and the other Apostles Inspired who used the Testimony of former Scriptures writ before them against their adversaries but yet they wrot Scriptures themselves from the same Spirit and why may not it be so now Their
Revealeth in Man these he believeth But if he or any other would thus reason then every one who have the gift of Faith must have the Prophetical Revelation and so all believers are Prophers and do Prophecy Answ. 2. All Saints have the same Spirit and Word of Prophecy in some measure more or less that the Prophets had who ever directed people to the same Spirit and Word in their hearts from which they spoke that they might in themselves hear the same Word and Spirit whereby the true Faith comes and such who turned in their minds to this Word and Spirit in them or rather by the drawings thereof were turned by it believed the Prophets Testimonies and all others did not believe but rejected their Testimony as false and seigned I shall not need to cite Scriptures for this or produce reasons having done both at large in the fore-going Treatise but whereas they say then all should be Prophets and Prophecy who believe Answ. 3. All the Saints must know the sheepherds voice in them and witness Christ Jesus the great Prophet Prophecying or speaking in them and must carry his Testimony which is the Spirit of Prophecy Revel 19. 10. compared with 12. 17. But we do not say neither followeth it from our Doctrine That all are called forth as Prophets to Prophecy or Minister or Teach or have the gift of utterance given them only this we affirm That none ought to Minister or Teach but who witness the Internal Call and furnishing of the holy Spirit given them what to speak Immediately from it self and inwardly revealing the truth of these things in them whereof they declare and they who Prophecy or Preach of Faith ought to believe themselves and to have the same Spirit of Faith according to that 1 Cor. 4. 13. We having the same Spirit of Faith believe therefore we speak and so speaking a Prophecying of the effect or consequent of Faith in all whom God calleth thereunto Thirdly saith he This opinion too openly favoureth the Swendefieldians Anabaptists and others vaunting of Internal Breathings or Inspirations and enthusiasms for saith he that Internal Revelation which is upon the part of the object and which is ever by Supernatural and disjoynedly Infused representations truly and properly is Enthusiasme Answ. Lo how the fleshly denies the Inward Breathings or Inspirations of Gods Spirit whereby alone the understanding is opened and the true Wisdom and Life received but what saith he here against it but that the Swendefieldians and Annabaptists maintain this Doctrine and vaunt themselves to be Inspired but this will not prove it false though they had not been Inspired more than when the false Prophets in Ieremiah's daies said They were Inspyred by the Spirit of God that therefore Ieremiah was not Fourthly saith he Hence it followeth that the whole Church that is all the faithful are ruled by new Revelations Answ. What evil is this or rather is it not a blessed dispensation for all who believe to walk after the Spirit and to Witness God dwelling and walking in them as he hath promised It is observable how both this man and all his brethren take it for granted rather it hath passed all along among them as a Principle then that ever any of them could prove it That there no Immediate Revelation and upon this sandy Foundation they have built their Church Ministry Worship and Ordinances which is now a falling and great is and shall be the fall thereof but this we say and certainly know such who can receive it let them all true Christians have the dayly and hourly Manifestations Revelations and Influences of the Life eternal fresh and new from the Fountain as the Israelites gathered the Manna new from Heaven every day c. Fifthly saith he Internal or Immediate Revelations cannot make us more certain of the Divine Authority than the outward Revelation viz. the Scriptures therefore if the outward is not to be believed for it self neither the inward and so either an infinite progress or vitious Circle must be committed Answ. The Antecedent is Manifestly false and therefore it concludes not truly for what man of the meanest discerning will not acknowledge that God Immediately Revealing or speaking in Man whose voice is full of heavenly vertue sweetness and holiness which his Sheep by their heavenly nature hear and discern from the voice of a stranger maketh him more certain than when he has but a report from another Writ in the time of my Imprisonment in the Tolbooâ—…h of Aberdeen in Scotland where I was shut up ten Months for no other cause but my Testimony to the Truth The 3d. of the 6th Month 1668. G. Keith Errata or faults escaped in Printing PAge 10. Line 13. for annull read animal p. 12. l. 27. for God r. of God p. 25. l. 33. for stuffe r. strife p. 17. l. 15. for light r. life p. 52. l. 9. for misery r. mercy p. 88. l. 25. for swords r. words p. 92. l. 31. for him 1. her p. 109. l. 15. for darkness r. drunkenness p. 137. l. 3. for none r. is there none p. 121. l. 21. for Christians r. Christians have p. 126. l. for with r. â—…ot with THE END Prov. 5. 2. and 3. 2 Cor. 4. 6.
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
God-head or if not of what it is and by what is it nourished I answer to speak properly and after the proper language of men it is not a particle or portion of the Godhead as the outward body of â—…esh and blood is a particle of the great outward world for the God-head is not divisible nor discerptible unto particles being a most simple pure being void of all composition or division containing in himself all creaturely perfections in the greatest simplicity and eminency above what is conciveable unto creatures but it is of the heavenly spiritual and invisible substance and being that is the most glorious being and principle in which God as Father Soâ—… and holy Ghost doth dwell and tabernacle and shine forth in the most glorious brightness beauty sweetness majesty that the nobleâ—… of creatures in their highest supernatural elevation can reach unto behold him and haâ—… fellowship with him which iâ—… the holy of holies and the heaven of heavens or that third heavens in which Paul on earth saw and felt things inutterable and out of these heavens doth the seed of God come who giveth it from himself out of Heaven and soweth it in the heart of man and formâ—…h it by his own immediate arm and power according to his infinite wisdome and watereth it daily and hourly with influences from heaven which have of the virtue and breath of his own eternal life and spirit in them whereby this seed groweth up into a perfect substantial birth of oâ—… heavenly and incorruptible nature though till it come to its perfect formation it can suffer hurt so far as to be slain through man his joyning unto the contrary seed and birth which is Christ formed within the body of Christ his flesh and blood which cometh down from heaven and giveth life unto man unto that soul or mind of man which eateth it and feedeth upon it and it is called the body and flesh and blood of Christ because his eternal life and spirit dwelleth in it immediately and coâ—…ateth unto man the knowledge of the glory and beauty of himself only in and through this seed and birth which living substantial communication and knowledge of Christ and of the Father in him and of the holy spirit who proceedeth from both man only can receive as his mind cometh to put off the body of sin and to put on this seed and birth of God this new man this house and birth from Heaven in which he is a partaker of heavenly things by seeing hearing tasteing smeling and couching or feeling them and hath the enjoyment of God and â—…ellowship with him who is the Lord of Heaven and with the Angels and Saints who are the fellow Citizens of this City Ierusalem from above mount Zion the City of the living God unto which the Saints are come on which they stand in which they love and have fellowship and eat together of the feast of fat things and the Wine well refined in the kingdome of the Father is given unto them in an overflowing cup which things the natural man who is only cloathed with the natural birth and principle cannot reach to understand not so much as a blind man can understand colours or a deaf man sounds therefore he either denyeth them or formeth monstrous and false conceptions about them Hence it is that the School-men and national teachers deny that the Saints in these dayes have any intuitive knowledge of God and though they acknowledge that the spirit of God hath immediate operations and inâ—…uences of a supernatural kind in the saints yet they deny them to be objective manifestations that is to say that they can be known in themselves as immediately seen heard or felt by way of voice or visible inward appearance nor do they acknowledge that any of the Saints on earth now adays know God or his spirit or the things thereof in any other manner but that which is abstractive and not intuitive The intuitive knowledge is that whereby a man knoweth things in their own propâ—… forms qualities properties and idea's as when I know a man by leeing himself hearing his own voice when I know a land by seting it self and all the fine Cities fields and gardens to it smel of the sweet smeling flowers eat of the fruit and drink of the Vines which grow in it the abstract ve knowledge is only that which is but received from the borrowed 〈◊〉 and like which are ever far unlike forms properties qualities and idae's of things as when I only hear a report of these things by words of a mans mouth or read a discription of them in writs or draughts or figures or what I can conceive of them in my own mind not from themselves really presented unto me but from unlike likenesses of them even as unlike as the dead Image of a man's face is to his own living face or painted bread meat and drink is to that which is real and so according to this distinction they say all the knowledge of God which the Saints have on earth is but only abstractive that is to say abstracted and gathered from the words of others who heard and saw him face to face and from what they can conceive of him from their words recorded in scripture or from these Prints and footsteps of him in the Creation which is but a dark shadowing unsatisfactory knowledge we on the other hand from both our own blessed experience and the Scriptures testimony affirm that the Saints have an intuitive knowledge of God and his power and vertue spirit light and Life and the wondrous sweet and pretious workings and influences thereof so as too hear himself 〈◊〉 taste and see that he is good to feel him to smel and favour of his good oyntments according to these Scriptures following wherein the spiritual disceerning is held forth under the names of all the five sences as first of seeing Psal. 34. 8. 63. â—…2 106. 5. Isai. 29. 18. 33. 17. 52. 10. Matth 16. 28. Mat. 5. 8. Acts 2 17. Rev. 22. 4. II of hearing Psal. 51. 8. 81. 8. 85. 8. 143. 8. Luke 8 8. Rev 3. 6. 20. 22. Iohn 10. 3. 4 Heb. 3. 15. III. of tasteing Psal. 34. 8. 119 103 Prov. 24. 13. 14. Luke 14. 24. Heb. 6. 45. 1 Pet. 2. 3. IV. of smeling Cant. 1. 4. 2. 13. 4. 10 11. Hos. â—…4 6. V. of feeling and hanoling 〈◊〉 17. 27. Ephes. â—…4 19. Philip. 1. 9â—… the words in all knowledge and judgement should be translated in all knowledge and feeling for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 〈◊〉 1. and 〈◊〉 5. 14. We read expresly of the fences which dâ—…rn between good and evil In like manner the things of God themselves are held forth in Scripture under the names of sensible things and which are most taking pleasant and refreshing unto the sences as light fire water oyl wine oyntment honey marrow and fatness bread flesh Manna and many other such like names
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
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
measure testifie hereto even the Kingdom come with power and great glory and more abundantly coming in the Revelation and appearance of Jesus Christ the second time unto salvation and we are made to sing that song Isay 25. 9. 〈◊〉 this is our God he is come he is come we have waited for him he is cloathed with the garâ—…nts of Salvation we will be glad and râ—…yce in him We will remember his love more then Wine 1. Caâ—… And further the usefulness of this principle concerning Immediate Revelation and the spirit of Prophesie yet remaining and to remain a standing perpetual indispensible necessary ordinance of God iâ—… the true Church being demonstrated will appear seeing it is the hinge and foundation of all the other weighty differences betwixt these of the national way and us for this principle being asserted and demonstrated to be of indispensible necessity in the church and the grand and main ordinance the foundation ordinance of all the other ordinances so much cryed up in opposition to this the foundation of the true Church Ministry Worship c. Then will it appear that these who deny and manifestly oppose this principle and the assertors of it whatever be there pretences are no church of Christ but Babylon and their Ministers no true Ministers of Christ but her Merchants and their worship no true worship but Idolatry and consequently that our separating from their Church Ministry and Worship is justifiable and we ought to separate therefrom as we would escape the Plagues that are to be poured forth on Babylon and all who seek to uphold her And now I proceed to the Arguments or reasons tending to demonstrate what is asserted and though the earthly carnal mind which ever accounted the way and wisdome of God foolishness fancy and madness will account all that can be said for it light frivolous and inconsequential yet I am assured of it that it shall have weight with them who have any the true Nobility of understanding and it shall reach the seed and principle of God in their consciences and hereto I shall be made manifest and the arguments brought shall be of force for I have not fetched them from my own wisdom neither has it taught me them but in the measure of the heavenly wisdom given me of God have I learned them and though I cite Scriptures and make use of them in arguing this point yet I can truly say it I have not my knowledge therefrom neither shall I dare to use striving words any further then the things by them declared in some measure are opened in my understanding and interpreted unto me from that spirit of truth which gave them forth and this gives me aright to speak and make use of them Argument 1. There is no other way to God but by the Revelation of his son he dwells in the light inaccessible which the mortal or natural understanding cannot approach unto clouds and darkness are round about him he filleth all things but is apprehended by nothing but that which cometh from himself is begotten of himself and leadeth unto himself the eye of flesh cannot see God neither can it see any thing which is beyond its sphear the earthly can only apprehend the earthly nothing can reach further then its proper object wherewith it is bounded and limited Now God is not the object of the eye of flesh I do not mean the bodily eye this is as uncapable hereof as that the carnal mind the natural man the eye and understanding in man which can judge of things earthly and pass a true judgement upon them and have a certain infallible knowledge of them in the capacity it is placed in and can be wiâ—…e as to these things and find out many secret things in nature and demonstrate them sufficiently to a mans understanding yet this is blind in respect of God it cannot know him with the true knowledge when it stretches it self to know him it is confounded and dashed more then if the bodily eye would set it self to look upon the Sun it is blinded with his beams and yet it will be medling and trying and searching into this mistery but it cannot by searching find out God he dwels in any other principle then it can reach unto and nothing can reach beyond its principle he dwels in the light here is his habitation and therefore in the light he can only be known that can only reveal him and it is somewhat begot of the light the child of light which has its element its habitation its principle in the light which can see and understand God and know him this is that which Christ taught himself in the dayes of his flesh and is recorded in Scriptures no man knoweth the Father save the Son and he to whom the Son reveals him Matthew 11. 27. Now if any should object and say he means an outward Revelation a mediate not Immediate Revelation this will be manifestly confuted by what is said already and is yet to be said for that you call the outward or mediate Revelation write words spoken from without though the best of words uttered from Christ in the dayes of his flesh or from any of the Apostles or Prophets and yet recorded in the Scriptures cannot reveal the Father nor the Son either they point only at that which reveals and were spoken and write for that end that people might come to the principle of true knowledge in themselves for first let us begin with Moses he was a man sent of God and of Christ he was inspired with the holy spirit Christ spoke in him to the people of the Jews and all these words could not reveal God nor his Son unto them the vail hung before Moses face and remains upon their hearts to this day in the reading of Moses words and by this vail their minds are blinded then come down to the Prophets who were sent of God come to David to Isaiah the evangelical Prophet so called who had very clear and glorious discoveries of God and his Son Jesus Christ yet could their words reveal God unto the people of the Iews or can they at this day no the vail remains then come to Jesus Christ himself who spoke to them in the dayes of his flesh face to face did his words reveal him or his Father unto them did they not mistake him for all this he stood in the midst of them and they knew him not for their eyes were held were blinded and thorough their ignorance they crucified him the Lord of glory but could the Apostles words reveal him either nay for they continued blind and persecuted them unto death as deceivers and blasphemers the god of this world have blinded that eye in them which could know the glorious appearance of him either in the dayes of his flesh or in his spiritual appearance in his people So then it is clear neither any of the Prophets or Apostles though they were lights yet they were
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
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
word of life declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ Lo how he declaâ—…eth that his fellowship was with the Son Jesus Christ. Though long before now his appearance after the Flesh was removed yet he had fellowship with that Life which remained and more gloriously appeared after he was taken up the Life which was in the beginning that he that heard saw and handled not with that which is born of the Flesh but of the Spirit and was partaker off even that Divine Nature or Life 2 Pet. 1. 4. And this Apostle Iohn calls it by other names such as the seed of God the Anointing or Unction the Truth c. And in Revel He calls it the Lamb and the Word of God And thus I have gone thorow Moses Prophets Christ himself in the dayes of his Flesh and his Apostles their Testimony concerning this Foundation or fundamental Principle which as they witnessed a Foundation and Fountain of Blessedness Life Joy and peace in themselves a substance beyond all Shaddows Words Pleasures Representations Comprehensions or Thoughts so they pointed their Hearers hereto and this was the work of their Ministry That people being brought to heâ—…r see handle and pareake of this Life in themselves they might have fellowship with them therein and so let People try themselves and the Churches they are Members off if they be built on this Foundation the Word of Life which was in the beginning or if they have never come to know any other Foundation as yet but words from without and from which they never knew any other ground to believe them but here say from man and not hearing the voice of God himself their Foundation is but false their Faith false their Church and Worship and their whole Religon is false and vain Argument II. And this was it to witt the Revelation of Jâ—…us Christ and the hearing of his own Voice by which these who heard the Ministers and Apostles sent by him believed their words and the things by them declared for had it not been this they comeing forth declaring of such unheard of things and so unlike so unprobable so foolish to the wisdom of Flesh and Blood they could never have been received nor gained such ground upon the World as they did This is somewhat touched before but is some-what more fully to be treated of here being so weighty This was it that gave to the people a proof of their Ministracy and Call and message that it was of God he who sent them Christ the Word which was in the beginning and spoke in them to the people the same spoke and beas Testimony to the same words and things declared by the words in the Hearts and Consciences of the hearers and this made them and their Doctrine Manifest they had no other proof so sufficient as this and this without any other was sufficient and so necessary that nothing else could certainly perswade them for many of the Prophets wrought no Miracles nor did they alwaies tell of things to come and how many were Converted to the Faith who never saw any outward Miracle wrought and these who were past feeling or discerning the witness of God in themselves would not believe for all the Miracles or other outward appearance they called them devilry and the like for their hearts were hardned and the heart that is hardned hath the ear that should hear stopped and the eye blinded so was it with Pharaoh and his servants yea and many times with the people of the Iews themselves but they who had the ear to hear the inward ear in the sensible heart did hear and such a power oft times went along with the Messengers of the Lord that it rent the hard Rockie heart and broke it in pieces and made iâ—… sensible and quickned the dead and opened an ear to hear the word in themselves and so the Lords Messengers declaring in the power and Word of God that spoke in them they directed them to hear that Word in themselves He that hath an 〈◊〉 to â—…ear said Iohn let him hear what the Spiriâ—… saith to the Churches And Ieâ—…miah said If ye will not hear within in secret as I have read it in a Latin Translation my Soul shall weep for you Hear the word of the Lord said they this was their Authority their Proof they had not aâ—… he and as this cleared their Call and the truth of their Message in themselves so did it in their hearers and nothing else could do it but that Word the word of Truth the word of Faith to which Moses pointed the Iews and Paul the Romans in their hearts and this made them Manifest and their Doctrine and witnessed to them was a Seal of confirmation unto it I have given him said the Lord as it is writ Isa. 55. 4. For a witness to the People and Revel 1. 5. He is called the faithfull witness See further Mal. 3. 5. Mica 1. 2. Clear Testimonies for this and he who believed had the witness in himself 1 Iohn 5. 10. He that believeth on the Son of God hath the witness Christ the witness in himself and in the Testimony of this witness which said Amen to the words spoken thorow the Lords Messengers stood ther Faith not in their words but in the word in themselves testifying thereto and they believed not because they heard them but because they heard himself as did the Samaritans John 4. 42. And this is the Testimony of God which is greater than the Testimony of Man for which it is blessed and so their Faith stands in that which cannot be shaken let men be shaken and tossed and driven to another thing or testimony yet the Foundation of the Lord standeth sure having this Seal this Witness in ones self and the Faith that comes thus stands in the power of God the word of Power which witnesseth in them God speaking himself in them and this is the so called formal object of Faith Papists and Protestants so contend for both agreeing in this That it is God speaking which is the formal object But quoth the Papists It is the speaking in the Church of Rome and so upon the matter They make it her Tradition No quoth the now Protestant the degenerate Protestant for the pure primitive Protestants owned the true Foundation with us though their discovery of it was but little God speaking in the Scriptures is the object formal of our Faith or Foundation of it viz. The chief moving cause or medium ex parte Objecti why the Scriptures are to be believed which is in effect to make the Scriptures themselves it for they deny that God speaks in Man's heart or reveals immediately in man by voice or word of mouth from himself by way of object So that that which is heard seen or felt is not any object imrevealed from God himself that word it self
immediately speaking manifesting or revealing as the Prophets and Apostles witnessed but God speaking from without in the Scriptures that is it and that this may be believed they say There is need of an Illumination they are a fraid to call it a Revelation as may be seen in their Consession of Faith 1 Cap. 6 Art Where denying all new Revelations of the Spirit they add nevertheless we acknowledg the inward Illuminations of the Spirit of God to be necessary for the saveing understanding of such things as are revealed in the Scriptures for therein say they the whole Counsel of God concerning all things is revealed yet some are now calling it an inward Revelation or an Immediate Revelation ex parte subjecti sive potentiae but not ex parte objecti sive medii aut principii cogniti quod prius cognitum in se ducit in cognitionem alterius and they call it to witt this Revelation ex parte subjecti sive potentiae medium Incognitum assentiens i. e. an unknown midst of assenting See for this Robert Barrones book concerning this part against Iesuit Turnbul where the Reader will see I faithfully relate his Doctrine and this man refutes but so caused me Wonder them who affirm that the Foundation or formal object of Faith is the Internal Testimony of the Spirit speaking or manifesting in such a way as the Prophets who were inspired witnessed having as he acknowledges the objects presented unto their minds from God himself by species or formes Supernatural as he calls them and as they term them in the Scools and he illustrates this further in what sense he owns Immediate Revelation and in what sense he denies it by a pretty fitt comparison as when a vail or cover is taken off a man's eye that is sayes he a Revelation ex parte subjecti sive potentiae of the part of the subject or facultie or sense which perceives and that which he denies is Revelation ex parte objecti as when the eye having no vail upon it or stop from seeing but that the object is hid by a vail covering it and this vail must be removed ere the eye see though never so quick of discerning in it self and thus he concludeth that there needs the operation of the Spirit of God to take the vail off the eye but not off the object for that needeth not the object of a man's Faith is the doctrines of the Scriptures which are most clear and evident therein only the Vail must be taken off the eye of the mind to see them in the Scriptures and this is the general Doctrine of the Priests and Teachers in the Natural Ministry as I haue discoursed with themselves both South and North and it s the Doctrine generally of the Protestant Churches so called as they stand at this day and now they say in their Pulpits and else-where That we do them great wrong when we affirm They deny immediate Revelation and the teachings of Gods Spirit for they say that we maintain but in such a way and not in such a way as is before declared and I have asked some of them If they be for an inward Revelation Testimony or Teaching of the Spirit of God then whither is the inward of the Spirit or the outward of the Letter the most evident certain or perswasive to me I have been answered though some hath said That of the Letter is the greatest weightiest most evident c. They are not two Revelations the inward and the outward but they are one and the same Revelation Testimony or Teaching caused by different Mediums the Scriptures by way of Object the Illumination of the Spirit and the Mind concurring therewith by way of Power or Faculty as when I look upon a Lillie three things concurr to make me see it the Eye the Light and the Lillie and if one of the three be wanting there will be no sight of the Lillie yet the Eye makes not one Vision the Lillie another but one and the same Vision is made with both and so the Revelation of the Spirit is not to be compared with the outward of the Letter say they Whether is best or most certain these being not two but one and each midst being Supream or greatest in its kind the one ex parte subjecti the other ex parte objecti and that ex parte subjecti they call medium incognitum assentiendi that which gives the knowledge of the object but is not known itself Immediately or first known or perceived and then giving the knowledge of the other as the Eye is medium incognitum videndi it gives the sight but is not seen it self so the fore-cited Robert Barron And I have found it with men thâ—… more largely to hold forth the Priests Doctrine in this thing to undeceive such as are so gulled and cheated with them who wâ—…les would give the poor people to believe they are for Immediate Revelation but it is well known they deny it both in Principle and Practice and did they not deny it Why persecute they such who are for it and were they for the immediate Teachings of Gods Spirit in man's Heart Why oppose they such who witnesseth it and are not better learned and when they say They are taught and called of God to Preach as Peter and many others who had not book learning O they cry out Fancy Delusion Revelation Immediate is ceased And they are very blind who see not that upon this Foundations of denying Immediate Revelation or teaching of Gods Spirit depends their Church Ministery and the whole Clergy and their so called Theology and Philosophy Schools and Colledges for if once people were perswaded and convinced That God did Teach and would teach them who wait on him such and many more things and in a more excellent way than are taught by them for such great Summs of Mony then they would turn their backs upon them and their Colledges would become like the Abacies at this day which lodged that Prophane Rabble of Papist Monks and Friers who pretended to as great Spirituality as the National Priests do an habitation for Owles and Ravencus Beasts and then down should all the Proud Lording lofty Clergy with their many degrees of Doctorships Lordships and Masterships pass who being strangers to the true knowledge which is Life Peace Joy and Satisfaction in full assurance to the Soul are vainly puffed up in their fleshly minds by the form of knowledge in the Letter as I was my self whilst among them and thought all men Idiots and unlearned who were not skâ—…lled in that litteral knowledge but the Lord by his rich Grace brought me to see the vanity of all that knowledg And I was convinced that I was yet ignorant of the true knowledge of God and I came to value one dram of the living knowledge from God himself so to speak to â—…all the Talents of that other which I had laboured so much for and had cost me so much
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
of God Gal. 5. 17. And now the wisdom of this Fleshly Devilish birth rules in every man in the natural state and subjects and brings into slayery that other Principle in him which in it self is apt to judge rightly of things within its own Sphere to witt things Natural and this Devilish Earthly Carnal Wisdom makes it do it service and answer its Designes and the more quick and discerning that a man be in the Natural Spirit or understanding this Devilish Earthly Carnall Wisdom which most usually is called in the Scriptures Acceptation also Natural being a top of it and ruleing therein the more it makes a man incapable of the true knowledge and wisdom and sets up the stronger Bulwarks in man against the wisdom of God And these are the strong holds which Paul speaks of which the Spiritual Weapons are mighty to pull down the high imaginations according to the Greek it is reasonings and every high thing that exalteth it self against the knowledg of God 2 Cor. 10. and 5. So it is clear That the reasonings of man standing in this wisdom which is altogether contrary to the true wisdom and knowledg of God are so far from being a help to him to further him in the true knowledg that it is a strong hold against it and therefore is to be cast down ere a man can come to the true knowledg which proceeds from the meek and lowly Spirit of Jesus Christ the beginning of which wisdom is the fear of God and so the more that a man is indued with the knowledg of Letters and other parts which might be of use to him were he come to have his mind Redeemed into Gods fear and so to have the wisdom of God to rule in him while he remains in the natural unregenerate State the more these things are a loss and snare unto him and this is that wisdom the Apostle speaks of when he sayes The World by wisdom knew not God and this Wisdom being a Type in the learned Doctours Rabbies Scrybes and Phtises among the Iews led them from the knowledg of Jesus Christ so that they not only did mistake him notwithstanding of all the Scripture skill but said he had a Devil and prevailed with the Rulers to Crucifie him and Persecute all his followers and this wisdom in them taught them to reason against Christ from the Scriptures this Man cannot be of God say they because he breaks the Sabbath and despiseth Moses Law but now the eye of that wisdom being open in them which cannot but judge amiss of the things of God they misunderstood the Scriptures and wrested them to their own Destruction and although they were learned in the Letter and form of knowledg yet they were unlearned and Idiots as to the true knowledg and Christ called them blind leaders of the blind Math. 15. 14. So you may perâ—…eive what learning that is Peter speaks of when he saies 2 Pet. 3. 16. These that are unlearned wrest the Scriptures to their own destruction for the Iewish Doctors Scribes and Pharises who were very learned Men in that knowledg Letters could give them and they had Languages Hebrew Greek and Latine and yet by Christs testimony they were blind and so unlearned and all their learning was so far from helping them to understand the Scriptures that the more they mis-understood them and the poor and simple and unlettered men they understood the Scriptures and knew Christ to be the Messiah that Moses and the Prophets writ off whereas they knew him not and for all their learning were shut out from the knowledg of the Scriptures and the wrong eye being opâ—…n in them they read the Scriptures backward and could not but judge amiss of them Now all this while I have not denyed that there is any thing in man who may be in a Natural State that can in any way or manner know any thing of God the Natural Man cannot indeed that is to say that Principle which in man makes him a man and Distinguishes him from a Beast That of it self cannot know the things of Gods heavenly Kingdom because they are above its reach and then far less can that Man or Birth of the Devills begetting called the old Man know them for its wisdom is contrary thereto but now there is a Seed of God in Man even in that State which is shut up in Death or Darkness under this earthly Wisdom which as a vaile blinds it yet the Light of Christ shines so thorow the Vail in this State as that it reaches the Seed and ministers some knowledge to Man in this State whereby he knows he ought to be righteous and sober and godly in a Measure and knows some things to be good and some things to be vile and were man faithful to that which gives him this knowledge it would redeem his mind out of the false wisdom and increase in him the true knowledg but man remaining Disobedient the earthly wisdom getteth dominion in him and the more it rules him the more it blinds him till he be altogether past feeling and then it is so with him as with these Isa. 6. 10. Now whereas it is commonly said that Scripture is the best Interpreter of Scriptures for what is obscure in one place is plain in another and so the obscure is to be expounded by the plain and there 's as much of the Scripture plain as is necessary for any man to know to this I answer in the words of Prov. 8. 9. They are all plain to him that understandeth to him who is endued with a measure of the same Spirit that gave them forth which has revealed to him the things by them declared so a man knowing the things the words concerning them stand open and clear and plain to his understanding for they are plain and manifest to that eye and ear which can read hear and understand them but now the plainest Scripture in the Bible treating of the things of Gods Kingdom which are most necessary to be known is dark and obscure and mysterious to the Natural Man and foolishness to the fleshly wisdom for that the things are not known by him and so he cannot understand the words concerning them for the knowledg of the things is as it were a key to open up the words but the plainest words that are cannot give the knowledg of the things which are onely known by a Spiritual discerning Is not that a plain Scripture Thou shalt Love the Lord thy God with all thy heart But what learned man with all his Letter knowledg understands it not having that love by the Spirit of God shed abroad in his heart The man who cannot read a letter and has a feeling of this Love abiding in him a thousand fold more knows that Scripture and can speak more pertinently concerning it from the feeling thereof and what it has wrought in him than the other can do from his housefull of Books and other helps of
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
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