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
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
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
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
give the understanding sense true interpretation of them Jesus Christ he himself is the great Interpreter the one of a Thousand Jâ—… 33. 23. Even he who met the two Disciples in 〈◊〉 wâ—…y going to Emaâ—…s and beginning at Moses and all the 〈◊〉 expounded into them in all the Scriptures the things concerning himself and it is clear that he spoke outwardly to them by word of Mouth so he spoke inwardly by his Spirit into their hearts and therefore they said one to another Did not our hearts burn within us while he talked with us by the way and while he opened to us the Scriptures Luke 24. 27 32. Now what made this burning of their hearts within them but the powerful appearance of his Spirit which wrought in them as fire which dispelled these clouâ—…y mists of Darkness which covered as a vaile the eye of their understandings whereby they could not perceive the things written of him and 't is said concerning the other Disciples and Apostles ver 45. Then opened he their understandings that they might understand the Scriptures And that the words spoke from without could not do this is clear from his own Testimony Iohn 6. 63. It is the Spirit which quickneth the Flesh profiteth nothing the Words that I speak unto you they are Spirit and they are Life and Job 32. 8. The Inspiration of the Almighty gives understanding This is that which opens the Scriptures else they are a sealed book and how weak and dark were the Disciples whilst Christ abode with them in his bodily appearance how many things were shut up from them even although they had some knowledg which Flesh and Blood had not revealed to them but his Father in Heaven yet the Spirit not being pouered forth in such a measure of glorious Manifestation as afterwards they received till then they were Ignorant of many things See Iohn 14. 9. Iohn 16. 16. 17. Compared with 25. Math. 16. 8. 9. Math. 16. 21. 22. Iohn 11. 13. Iohn 13. 28. Luke 9. 44. Luke 9. 33. Math 17. 23. Acts 1. 6. And especially the mistery of his Dying and Rising again and the coming of his Kingdom was much hid from them therefore he said Iohn 16. 12 13. I have yet many things to say unto you but ye cannot bear them now Howbeit when the Spirit of Truth is Come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak c. And so when the Spirit was poured out then their understandings were opened and they called to remembrance many things spoke by him in the daies of his Flesh and then they understood them No Prophecy of the Scripture saith Peter is of any private Interpretation 2 Peâ—… 1. 20. But according to the Greek and Bezars Translation the words are more plain No Prophecy of the Scripture is of a Man 's own Interpretation Prophecy Explications the Man who spoke the Scriptures from the Spirit of God was not to Interpret them of himself nor in his own will so neither was any other to Interpret them but that Spirit which first gave them forth was to Interpret them For the things of God knoweth no Man save the Spirit of God 1 Cor. 2. 11. And if it be so among Men Tâ—…t the Law maker is only admitted in point of Controversie the expounder of the Law and if he who writes a Book amongst men be accounted the fittest to Interpret or give the sence or meaning of his words how much more is it necessary that the Spirit of the Lord which gave forth the Scriptures be the expounder of them especially seeing the Scriptures declare of such things that are so Mysterious to the natural understanding of Man or to his natural reason that they are quite above its comprehending or conceiving of them I say not contrary to his Reason to witt that Spirit Principle or faculty in Man which can judge truly or certainly of things Natural and this is also of God but the Mysteries of Salvation whereof the Scriptures treat though they be not contrary as is said yet they are above the reach of this Principle or Power of discerning as the things of reason are above the things of the senses bodily so the things of Faith are above the things of Reason to witt that Reason or Principle which can judge truly of things Natural for I Like not to contend about words I acknowledg the Principle of Faith is and may be fitly called rational and the believer is the most rational man in the World and the very wisdom of God is Reason or Understanding and that wisdom wherewith he denies his servants from above is also reason but it 's not the Natural reason for before man was endued with the Heavenly Wisdom he had the Natural Reason or Understanding but then he neither had nor could have the knowledge of the things of God to witt The Misteries of Salvation This is that which the Apostle plainly declares 1 Cor. 2. 14. But the Natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Lo how he makes them impossible to be known to the Natural Man or understanding because the knowledge of them stands in an other Principle in that which is born of the Spirit of God the Seed of God that can only know them they are spiritually discerned And this further Consideration will yet make it more appear That man of himself without the Revelation and Inspiration of the Spirit of God cannot understand the things of God and so cannot Interpret the Scriptures declaring of them because Man as he stands in the Fall and not come to be Regenerate lives and is quite sunkinto a Wisdom Knowledg and Understanding that is altogether contrary to the wisdom of God and the true knowledg of God it is true as is already said there is somewhat in man which Judgeth truly and pertinently of things Natural and this of it self is not contrary to the wisdom of God but a gift of God and is of good use to Man were it in its right place and by this man properly is a Man he has a rational Principle in him whereby in this he excells the Beast of the Field but now man in the Fall stands not in this Principle it rules not in him there is another birth in man which Lords it and rules in him and this birth is of the Devils begetting and hereby Man is a Child of the Devill For this Seed whereof this Birth is begotten was sown into mans heart when he Fell and it has ever propagated and spread it self through Adams Posterity since and this Seed and Birth has a Wisdom and Knowledge which is Carnal Earthly and Devilish and is direct opposite and contrary to the wisdom of God as every thing of this birth is contrary to every thing of the birth of the Spirit
Learning Now I acknowledg that some Scriptures are more plain and open than others and the spiritual man the understanding man who has revealed a true Judgment and pure discerning from the Lord he can know what Scripture is more plain and what more obscure and so standing in the wisdom of God and in his Counsel he may compare Scripture with Scripture and Spiritualls with Spiritualls and so he may open up the obscure from the plain and reason and reduce consequents From the more plain to open up the more obscure and this which reasons which coâ—…p 〈◊〉 which judges in him of Scriptures and what consequence may be drawn must be that of the Spirit of the Lords begetting in him which cannot judge amiss but it alwaies judges righteous Judgment and so the opening up the Scripture more obscure from the more plain will be of good service in its place to the hearer for the speaker opening Scripture in the wisdom and Power of God reaches the seed in Man and the plainest Scripture is apt to reach and the Lord standeth near to testifie to the words so interpreted and this witness in Man's Conscience answers to the truth of what is declared and so I acknowledg there is great use and service in the interpreting of Scriptures when the interpreter hath his gift of God and keeps within his measure and speaks according to the analogie or proportion of Faith according to what is revealed to him the measure of the gift of Christ Ephes. 4. 7. This is that which Paul makes the rule of interpretation See 2 Cor. 10. 13. We will not boast said he of things without our measure but according to the measure of the rule which God hath described unto us see further Rom. 15. 18. 19. 2 Cor. 4. 13. Rom. 12. 3. compared with Phil. 6. 3 15. 16. Lo how in this place he presses no man further to believe him or be of the same mind with him then according to what God hath revealed to him if any man be other wayes minded God shall reveal even this to him nevertheless whereto we have already attained let us walk by the same rule see how he makes the measure of attainment The Rule but now a man medling with the interpretation of Scripture in his own wisdom out of the wisdom of God how can he but err if he come to read and compare Scripture with Scripture and so to open up one Scripture from another with that eye which cannot but Judge amiss the Light of the Body is the Eye if therefore the Eye be single the whole body is full of Light but if the Light in him be Darkness how great is his Darkness the Eye of that wisdom in him which is contrary to the wisdom of God being Judge in him it must of necessity Judge amiss especially seeing that Scripture words in themselves abstracting from the mind of the Spirit of Christ which such have not are admittable of different Interpretations not only different readings according to the Translations which differ but the same word being rightly Translated may in themselves rightly considered have different meanings how then shall the meaning of the Spirit be had without its own reaching what an impossible thing were it to hit right upon the true sense or interpretation without the Spirit of God though there were nothing in mâ—…n that had a byass or prejudice against the Truth but now that Spirit which is of this World and is contrary to the Spirit of God and his truth being Judge in him this makes it far more impossible So it 's a thing of great weight and concernment for a man to know of what Spirit he is what Spirit is Judge in him what Spirit leads him what eye is open in him for according to this so will be the interpretation of Scripture for although they say that Scripture expounds Scripture yet at best it 's but that by which it is expounded but now that Spirit or Principle or Wisdom in man which compares Scripture with Scripture which reasons and draweth consequences and judges of them that is the interpreter So the result of all is such is the Judgment and Interpretation according to the right or wrong Spirit which rules in him and the wrong Spirit cannot but wrest add to and take from Scripture and the Curse is pronounced against it and the right Spirit the Spirit of God and the eye which it opens in man cannot judge amiss it passeth alwaies Righteous Judgment And O that men would consider this so weighty a thing who go on so rashly to meddle with Scripture and give meanings to it what Spirit they are of what is that in them which gives the meaning of it if it be not the heavenly wisdom it cannot but wrest and what is the reason that there are so many different Religions in the World and opinions one contrary to another whereas the Truth and true Religion is but one and so many hundred different interpretations of Scripture but that mens minds are gone from the Spirit of truth which would make them all of one mind and open the like eye in all and then all would judg as unanimously of Scripture as now the bodily eye judges of things visible men make no contest or jarring about what they see looking upon the same objects through the same midst with the like eye which being sound makes all their judgments one and till men come to the one Spirit which opens the like eye in all they can never be of one mind and whereas people so much ask at us whom made ye judge of interpreting of Scripture I say the measure of the gift in every one the measure of the wisdom given of God and till Man come to this and judges in it or rather it in him he steps up into the place of Judgment which belongs not to him and he ought not to Judge And I may shut up all concerning this particular with a word of advice to such who are so ready to meddle with Interpretation of Scriptures giving meanings on them and are so confident they are right and yet many of them are not come to the fear of God which is the beginning of that wisdom which only can judge aright of Scriptures To such I say Take heed to your Spirits be jealous over them know what Spirit ye are of for on this thing depends all if this be not known if ye be in the doubt concerning this ye know nothing yet truly for the Principle being doubtful the foundation being uncertain so much of necessity be the whole superstructure Argument 13. And now as I have demonstrated how that by the Revelation of the Spirit of Jesus Christ in Man he only can know God and the things of his Kingdom and the Scriptures with their interpretation so I am to show that hereby can man only know himself and the state he stands in before God whether Justified or Condemned without this he
can have no true nor infallible assurance of Gods love and favour That there is such a thing attainable to every Believer and necessary for him to know as to his comfortable walking with God the Scriptures manifestly declare and it 's generally acknowledged it 's to become to and sought after and therefore I shall not insist on the proveing of it being granted only the way how it is attained that is it I plead for That it is only by the Immediate Revelation of the Spirit of Christ Justifying the man in his heart He is near that Iustifyeth saith the Prophet so near that he is in him and justifieth him in his conscience and without this man can never have true assurance till God justifieth him mans justification or words only spoke without can do nothing Rom. 8. 16. The Spirit it self beareth witness with our Spirits that we are the children of God Not the words of Scripture or the words of the Spirit spoke to or in other men what is that to me but the Spirit it self witnesseth this and he that believeth hath this witness in himself witnessing in him 1 Phil. 5. 10. And saith Paul 2 Cor. 1. 21. Now he which stablisheth us with you is Christ and hath appointed us is God who hath also sealed us and given us the earnest of the Spirit in our hearts Lo how he makes it a common Priviledge to him and them and this is that which stablisheth setleth confirmeth stayeth the mind and giveth it peace and removeth all doubtings begeteth in it a full assurance of Faith according to Heb. 10. 22. and Heb. 6. 11. It 's called The full assurance of hope and Col. 2. 2. all riches of the full assurance of understanding And this was the fruit of Pauls preaching 1 Thes. 1. 5. For our Gospel came not unto you in word only but also in power and in the holy Ghost and in much assurance and Ephes. 1. 13. In whom viz. in Christ when ye had believed for it should be so Translated Ye were sealed with that holy Spirit of Promise So blessed are they who receave this Seal and what are all Scripture words without this Seal but a blank and this Seal is the Seal of the holy Spirit of Promise sealing in mans heart that he is beloved justified and approved of God and it can make him cry with assurance that it is so Abba Father And this will yet further appear that its only by Revelation that a man can be assured of his state by the immediate manifestation of his state to him in the Light of Jesus Christ by examining the other grounds which men make for this assurance when they have shut out of doors that which can give it and gives it as is proved by the Scriptures Testimony a man say they can be assured of his state before God if he be Justified by certain Signes Characters and Marks for if he be a true believer that his Faith is the true Faith the living Faith and not the false dead Faith This say they he can know by his Love to God by his meekness his patience his courage his righteousness his love to his Neighbours but now seeing there are semblances of all these a counterfeit love doth to God and Man meekness patience c. For the Hippocrite who has nothing of the true Love Patience Meekness c. Yet he hath a likeliness of them and will proceed as far in the outward actions of Devotion Charity Equity c. As the other that is the true believer yea and even according to their own confession he may go beyond him and so whereas they say the Tree is knoâ—…n by its Fruits and it is so but by what are the Fruits known two men may be found doing the same outward work which has the same outward appearance and yet the one a meet Hippocrite the other a sincere Christian then by what can their works or fruits be judged It 's true some works are so manifestly evil as Cursing Swearing Drunkenness Lying Stealing Killing Whoreing that they are readily known by all to be such and that which makes them known is the Light of Christ in their hearts but now these works which carry in them an appearance to be good and yet are not good but dead works empty without Life though they have a fair show yet they are rottenness within as it s reported of some Aples that have a very pleasant colour but are poyson within how shall man judge of these now he who has Life in himself the birth begotten of God he has a Spiritual sence and discerning whereby he can savour smell and taste of the works the fruits of the good tree for they have a good favour a living spiritual savour they smell and taste of the Tree of Life on which they grow hence they are called living works and these in the Light which reveals them and makes all manifest or seen to be good And the works have but the appearance they are also seen and discerned to be such and being evil they cast an evil favour by which in the Light which begets the discerning they are felt and he can have no union with them nor with the tree on which they grow and this man discerneth in the manifestation of the Light both his own and his neighbours works of what nature they are by the casting and smelling of the fruit the Tree is known both in himself and his neighbour and this is a great Mystery and hard to be received with such who have not got that taste and discerning begot in them of the Lord which tasteth words and works as the mouth tasteth meat but hereto I give my testimony that there is such a thing and I do witness it in my measure and so I confess there are Signes and Characters of a mans state the fruits infallibly manifest the tree but the fruits cannot be certainly and infallibly known but in and by the Light which reveals them and begets a tast to discern them this is it which enters into the Kirnel and pierces thorow the outward appearance and searches what is in the Centre and brings to light the hidden things of Dishonesty and discovers the ravening Wolf in the Sheeps cloathing whether in a mans self or his neighbour And this further makes it the more impossible for a Man without Revelation to know his state especially according to our Advessaries Principle for whereas Christ said Whereby shall ye know that ye love me if ye keep my Commandements Now they say that is impossible we must break them every day in thought word and deed and we must remain in a necessity of sinning while we remain in the body and this Principle takes every wicked prophane wretch to cover his wickedness O sayes he the Children of God have their infirmities David fell in Murther and Adultery Noah into Darkness Peter denied his Master c. and the common Swearer Drunkard Whoremonger Backbiter
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
Immediate Revelation OR Jesus Christ the Eternall Son of God revealed in man and revealing the knowledge of God and the things of his Kingdom immediately OR The Holy Ghost the Holy Spirit of promise the spirit of Prophecy poured forth and inspiring man and induing him with power from on high and baptising him thereunto giving him wisdom understanding and knowledge from above and giving to some utterance and moving them by his own immediate assistance to speak forth and declare the wonderful things of God NOT CEASED But remaining a standing and perpetual Ordinance in the Church of Christ and being of indispensible necessity as to the whole body in general so to every member thereof every true Believer in particular asserted and demonstrated And the objections that have any seeming weight against it answered Prov. 29. 18. Where there is no vision the people Perish Writ by George Keith Prisoner for the Truth in the Tolbooth of Aberdein the 29th of the third Moneth 1665. Printed in the Year 1668. A few words by way of Preface IT hath been in my heart once and again from the Lord to write some things unto the people and especially the Professors of this Nation concerning this great and weighty matter of Immediate Revelation which they say both Teachers and People is ceased we say is remaining and we know it to be so from the blessed experience given us of God therein even that it remaineth and is of necessary continuance in the true Church and among the true Saints and is not only necessary for the preservation safety and comfortable walking of the Saints with God but is also necessary in order to men and womens becoming Saints for through Immediate Revelation it is that any man who is naturally void of the true and saving knowledge of God and acquaintance with him comes to attain it The discussing of this controversie is of very great weight for this error of theirs concerning Immediate Revelation is such a Fundamental one that the greatest part of their other errors are built on it and indeed the whole superstructure of their Church and Ministry and Worship at to its outward constitution so that if this their foundation be found and discovered to be false viz. That there is no Immmediate Revelations now a dayes as the common priviledge of the Saints then down falls the whole superstructure of the outward constitution of their Church Ministry and Worship which all of necessity must be false if the foundation on which they are builded be such And here I shal instance several particulars of great weight which are all built upon this false foundation aforesaid 1. That the Scriptures outward testimony is most necessary and that no true and saving Knowledge of God is to be attained but by the Scriptures being read or heard 2. That there is no immediate furnishing gifting and fitting and qualifying men to be Teachers in the Church by immediate inspiration and pouring forth of the spirit of prophesie without any respect had to sex or humane qualifications of better learning such as was frequent in 〈◊〉 Apostles times as in Acts 2. 1. Cor. 14. All this say they is ceased so James Durham a noted man among the Presbyterians saith pag. 471. in his digression concerning prophecying that as it is taken for an immediate revealing of Gospel truths it is now ceased so say they generally hence their Divinity Schools and Colledges are come up both among Papists and Protestants whereby young men being sent of their Relations in order to a lively-hood learn the Art and Trade of preaching and praying and continues so many years till they be licentiated as ever a Shoo maker or other Tradesman serves his Apprenticeship and they make humane learning or the knowledge of Letters and essential qualification to a Minister so as he cannot be a Minister without it but grace only accidentall and not necessary to his being a Minister but to his better being so the aforesaid I. D. now such a learning of the things of God as is taught by man Divinely inspired who teach from the inspiration of God in them and whose care it is to turn and bring up them whom they teach unto the same light life and spirit of God from which they speak that they may learn in that and so come to be partakers with them of the same knowledge and wisdom from the same fountain we dearly own such was the School of the Prophets where the Teachers were the true Prophets of God and taught from Gods spirit in them whose teachings being in the evidence and demonstration of Gods spirit proved effectual unto the Schollars or learners so that they became prophets also and received of the same spirit and this dispensation which was both among Prophets and Apostles we witness to be among us through the mercy and goodness of the Lord at this day even the poâ—…ring forth the spirit of the Lord no less upon the hearers then was at first upon the Teachers whereby they also are become able to teach others both males and females prophecying or speaking forth the great things of God as the spirit gives utterance declaring the great things of the Gospel in its effectual workings on their own hearts now that Prophecying is frequently taken in Scripture in this sence and not only for a foretelling of things to come is clear from Rom. 12. 6. Rev. 10. 11. 11. 13. 19. 10. compared to Rev. 12. 17. Joel 2. 28. 1 Cor. 14. 24. 31. 3dly Another great error following upon the aforesaid is that no man in these dayes is infallibly assisted to write speak preach or pray or praise as the Prophets and Apostles and Evangelists witnessed of old 4thly That there is no Immediate Call unto the Ministry 5thly That none are to wait for an inward call motion impulse or inspiration and assistance to preach or pray or give thanks so as to forbear until it be given them Nor that any should expect an Immediate Call and impulse or motion to the doing of any thing whatsomever that way being ceased 6thly That the Scriptures are a filled up Canon and the only rule of faith and obedience in all things and no more Scriptures to be writ or given forth from the spirit of the Lord. 7thly That their is no infallible way of discerning the true Ministers and Members of Iesus Christ as who be living and wâ—…o not whence proceeds that promiscuous mâ—…t multitude of teachers people where of their Church is composed who are generally void of any experience of a gratious work on their hearts The Controversie truly stated and clearly and distinctly opened Concerning Immediate Revelation whether ceased or remaining and needful to remain in the true Church BEcause in all matters of debate the true State of the controversie is so needful to be known that without the clear and distinct knowledge thereof The arguments brought to prove the thing affirmed do not so manifestly convince nor
are the objections against it so evidently answered therefore I find it â—…it to open up and hold forth the true state of the controversie clearly and distinctly concerning this of Immediate Revelation whether ceased or remaining and needful to remain in the true Church showing both what we do not understand thereby and what we do understand for the removing these sad and woful mistakes and prejudices from off the minds of people who contend against us herein 1. First We do not hereby understand the Prophecying or foretelling of things to come this gist of foretelling things to come being so accidental a thing to a Saint and true Christian that many Saints may altogether want it and many who are not Saints may have it yet though we do not at all plead for the indispensible necessity of Prophecying as limited to this signification of foreseeing and foretelling things to come to which add the knowledge of things either by past or present or any other things which are neither essentials of Religion nor needful to be known Nevertheless we affirm such a thing hath been may be and frequently is in the true Church as even a foreseeing and foretelling of things to come which the Lord at times reveals unto whom he pleaseth both for the comfort of the Godly and the terror of the wicked This many of the national way acknowledge and experience proveth so that concerning this kind of Prophecying which is the foretelling of future events the controversie is not at all stated betwixt these of the national way and us for none of us plead its absolute and â—…dispensible necessity to any and they acknowledge it may be given to some 2. â—…condly We do not hereby understand the Revelation of any other Gospel or way unto Heaven or any other essentialls of the Christian Religion then what was revealed in the beginning and hath been in all ages revealed and made known unto the Saints more or less and is fully and sufficiently declared and witnessed too in the Scriptures which we do freely acknowledge to be a full and perfect Testimony of all the essentials of the Christian Religion Yet as in former times their have been greater and more manifest and full and clear discoveries of the same Gospel and way of God and misteries of Religion let forth unto the Saints of one generation then unto the Saints of another as is clear from Eph. 3. 5. So may it be now and we know it to be so in our experience Observe then the difference that 's betwixt these two the new Revelation of new things and the new Revelation of the gâ—…od old things which are the essentials of Religion and have ever been and ever shall be in substance the same though under different discoveries the first of these two we do not plead for but the latter viz. That we have and must have in order to a saving sanctifying and sufficient knowledge a new Revelation of the good old things such as of God of Christ of the holy spirit of repentance conversion sanctification faith hope love joy peace and other fruits of the spirit of worship prayer and thanksgiving of the Church and communion of Saints c. For that the old Revelation of these good old thâ—…ngs given unto the Saints in former ages cannot serve our turn the faith of another man and his knowledge and experience is not sufficient unto me but I must be saved by my own faith or the faith knowledge and experience given me of God of the self same things so nor can the Revelation and discovery of them given of God unto others suffice unto me nor were these thing recorded in writ that I or any other man should sit down upon the History or Relation of what God had wrought or revealed in others but to point and direct us inward into that same principle of life which wrought and revealed these things in them that we may wait for it and find it revealing and working the same things in us and so to become partakers of the same pretious faith knowledge and experience with them And if we are to partake of the same pretious faith with them so also are we to partake with them of the same pretious Revelation and inspiration of the word of God by which their faith was wrought and which was its object and foundation as also it is ours and conâ—…inues to lâ—…e the same in all generations Now though we say that the Scriptures are a full and perfect testimony of all the essentials of the Christian Religion yet we believe contrary unto these of the National way that they are not a Canon so filled up as no more is to be added unto them from the same immediate inspiration and Revelation of the spirit of God through his servants of the same authority with them for though no new essentials are to be added yet a new and fuller and clearer Testimony may be added concerning the same old essentials for indeed less then the one half of the Scriptures is a full and perfect Testimony of all the essentials yet this proves not the other parts to be useless and imperfect But though we affirm that no other essentials are to be revealed to us but what are declared in the Scripture nevertheless we say this that a great many particular things both by way of precept and prohibition permission and approbation and counsel from the Lord are both revealed and are necessary to be revealed unto us which are not essentials of the Christian Religion nor principles of the Doctrine of Christ but things relating to our conversation in the World and our walking with God with faith and comfort according to his will with the knowledge of which we are to be filled in all things and the word of the Lord is to dwell in us richly touching all things that occurre revealing in us the will of God as commanding or forbidding or licensing us how to carry and be conversant about them For it being the great promise of the new covenant that the Lord will guide his people continually and be with them in counselling directing and leading them in whatever they do or whithersoever they go and seeing he requires it of them that in all their thoughts words and deeds they look unto him and wait for his counsel and stand therein in his approbation and justification doing all to the least particular in his will and name even their very eating and drinking their marrying and giving in marriage their plowing and digging or any other employment their going or coming to a pâ—…ce and abiding therein doing all this and many more particulars could be mentioned in Faith that is to say in the feeling and certain knowledge that in the will of the Lord feeling his approbation and good will therein they are found in such things from the Revelation of his life in their particulars It is very evident that their is a necessity for these under the
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
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
words of the spirit from the spirit who make use of them so as to think or speak them otherwise then in the openings and influencings breathings and living communications of the spirit who think or speak the spirits words not in the spirit of the Lord but in their own spirâ—…t which we dare not nor ought not to do and if at any time we do it we find our selves rebuked and chastised by the Lord therefore But now though we limit bind up and tye the words of the Scripture unto the Spirit so as not to use them but in and by the spirit yet we may not bind up limit tye and confirm the spirit within such narrow bounds as the Scripture word nay nor within any words whatsomever so as if we could not enjoy the spirit of the Lord nor feel nor taste nor savour of his divine power and vertue but in or by words for the power and vertue of Gods spirit can be felt savoured and tasted in it self without all words and depends not on words in order to its being tasted and felt more then spices perfumes or oyntments depends on words to make them to be felt sme'led or savoured so that the manifestation of the sweetness and sweet savour of the life and spirit depends on no words but the manifestation of the words depends on the spirit which have no glory nor sweetness nor refreshment but what the spirit makes manifest in them through his shinings breathings quicknings and living communications 6. Sixthly And whereas a great part of the controversie betwixt our adversaries and us touching this matter of Immed ate Revelation doth relate unto that of infallibility they affirming that none in these our dayes are led assisted and guided in what they think speak write or do by an infallible spirit so as that the spirit is to be tasted or leaned into in his own inward manifestation alone and without any outward testimony if their were no outward to stand by it or where the outward is yet to prefer the inward unto it as more evident and manifest unto us in whom it is given I find it with me in a few words to open this also and state the controversie touching this thing of infallibility Now when we affirm that we are taught and led infallibly and think speak write or do infallibly we understand it not promiscuously and in that latitude as if in every thing whither we act in the spirit of the Lord or not in his spirit but in our own we did act think speak or write infallibly nor do we affirm that there is such a close and near conjunction as yet made up betwixt the spirit of the Lord and us as if in nothing we could act in a disjunction from the spirit but should find such a powerful constraint and bounding of our spirits in all things whatsomever within the leadings and assistings of the spirit of God that we could not act or do things alone in our own spirit yea and in a wrong spirit for we do freely acknowledge that such is our state and condition as we are capable to run out and both think speak write and do things that are not only not infallible but may be very wrong and false yea whatever we do in our own spirit in a disjunction from the immediate manifestation and coeoperation and assistance of Gods spirit we ought to suspect it and judge it fallible and so not at all to lean to it in more or less but this we say whatever we think speak write or do in the spirit of God his immediate manifestation and coeoperation in us as we are sound in conjunction therewith is infallible and what the seed and birth of God in us judgeth or discerneth or doeth that is ever infallible the eye of the seed alwayes seeth infallibly its ear always heareth infallibly its hand always acteth infallibly its foot treadeth every step of its way infallibly and if we see hear act and walk in it and with it we are so far and no further nfallible so that this infallibility as it relates unto the seed birth and spirit of God is absolute but as it relates unto us is limited and conditional and is rather a possibility of not being deceived then an impossibility of being deceived And it is the gross and woful ignorance of people touching the nature of this divine seed and birth and its sensations which 〈◊〉 giveth unto man of divine things that occasions them to think infallibility such an impossible thing for they are so sunk down into the natural principles of the animal and humane life that they apprehend not a higher principle to be in the very Saints as a substantial living birth giving unto that mind which is cloathed with it true and real tensations of divine and spiritual objects and seeing they know no other principles but the two inferior one animal or brutal and the other humane or natural to man as a man which cannot reach to divine and supernatural things as in themselves it is no wonder they account infallibility such a hard and impossible thing but if they did once but apprehend or conceive ought of this divine birth as a substantial principle giving unto man as real sensation and feelings of divine and supernatural things as the outward substantial natural birth giveth him of outward things or as the principle of his own natural understanding giveth him an infallible natural knowledge of things naturally intel igible whereof there are many instances in the Sciences of the Mathematicks and Metaphysicks so called they could the more easily at least be convinced of this thing of infallibility that such had an infallible knowledg of God and this requirings and leadings and the things of his kingdome who have attained unto this divine substantial supernatural birth to see taste and feel divine and supernatural objects therein for if the Animal principle be infallible in respect of its objâ—…ct which it sees hears smels tastes and fee's and if the humane principle or natural understanding be infallible in respect of its objects as in the sciences afore said which is by all acknowledged then it could not be denyed but that the divine and supernatural birth and principle which giveth unto mans mind by way of Organ as of seeing hearing tasting c. The spiritual and supernatural knowledg of spiritual and supernatural objects is no less if not more infallible at least more evident in respect of its objects but this is the loss they conceive not aright of this seed and birth nor do they acknowledge any other operations in the mind of man touching God and spiritual things but what are meer mental abstractions but deny all spiritual sensations of spiritual objects properly so called for this were to acknowledge immediate objctive reveâ—…ations which they so much oppose and contradict 7. Seventhly I find another great mistake among our adversaries in this matter touching immediate revelation the teachings of
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
speak unto us in his son that we may live and it will not be enough for any man to speak except himself be heard and the 〈◊〉 learned as it is in Jesus Eph. 4. 21. and again it is writâ—… 〈◊〉 59 21 As for me this is my Covenant with them saith the 〈◊〉 〈◊〉 spirit that is upon thee and my words which I 〈◊〉 〈◊〉 mâ—…uth shall not depart out of thy mouth nor out of 〈◊〉 of 〈◊〉 â—…eed nor out of the mouth of thy seeds seed saith the 〈◊〉 〈◊〉 fâ—…rth and for ever See how God hath appointâ—…t for his seed â—…and every Believer is his seed according to 〈◊〉 3. 29. as an everlasting ordinance his spirit upon them 〈◊〉 his words put by himself into their mouth and again Joel 〈◊〉 28. 29. And it shall come to pasâ—… that I will pour my spirit apâ—… 〈◊〉 and your sons and your daughters shall Prophesie c. And 〈◊〉 â—…pon the servanâ—… and â—…idens will I pour out my spiâ—… See further these Scriptures Zach. 12. 8. 10. Isay 40. 5â—… 〈◊〉 10. 11. Isay 41 17 18. Isay 49. 6. Isay 51. 3 4 5. Isay 55. and 〈◊〉 60. througout Now I ask such who say Immediate 〈◊〉 and Gods speaking in men from his own mouth and his pouring forth his spirit upon them to prophesie is ceased whither did these promises belong to the Law or to the Gospel to the old Covenant or to the new that they belonged to the old they cannot say it with any colour of reason seeing these glorious things are promised in these latter days and were gloriously accomplished after Christs resurrection and ascension which put an end to the ministration of the Law and old Covenant but and if they belonged to the new Covenant and to the Gospel yea these things promised are the Covenant it self as is clear in the above cited Scriptures then how are they ceased if the new Covenant or Gospel ministration be ceased then is the pouring forth of the spirit and Gods putting words into the mouth of his seed ceased but if the new Covenant and Gospel ministration be not ceased then is not the pouring forth of the spirit of Prophesie ceased either Argument 4. This was a priviledge common to every Believer in the dayes of the Apostles to whom they ministred as they preached unto them the Lord opened their hearts to believe and the holy Ghost fell upon them who heard and believed see Acts 2. Acts 4. Acts 8. Acts 10. 44. Gal. 3. 23. 1 Cor. 3. 16. and 1 Cor. 4 16. Every one of them had a spiritual gift some a Psalm some a Doctrine some a Revelation some a tongue some an interpretation and verse 21. Ye may all Prophesie one by one c. Lo how a Revelation and the pouring forth of the spirit was not peculiar to the Apostles alone but to believers generally it was common And they were inriched by him in all utterance and in all knowledge 1 Cor. 1. 5. and if any man said Paul Rom. 8. have not the spirit of Christ 〈◊〉 is none of his and he prayed for the Eph. 1. chap. 17. ver That God would give unto them the spirit of wisdom and revelation in the knowledge of himself c. and he said ver 13. After that they believed they were sealed with that holy spirit of promise tho earnest of their inheritance And Jesus Christ promised this to whom soever should believe in him Joh. 7. 38. He that believeth in me out of his belly shall flow rivers of living waters and verse 39. This spâ—… he of the spirit which they that believe on him should receive 〈◊〉 the Holy Ghost was not given for that Iesus was not yet glorified and now if the holy Ghost be not received by them who believe and if the pouring of it forth be ceased and then is that promise falsified and broken but that is impossible therefore is this also And now seeing from what is said it is clear that the pouring forth of the spirit of the Lord the spirit of wisdom and revelation in all knowledge and utterance was the common priviledge of believers in the dayâ—… of the Apostles and that by vertue of the rew Covenant and the promises their to belonging it is also manifest that this glorious dispensation is the priviledge of believers now and in all ages past or to come is so being under the same covenant and to whom belong the sâ—…me promises which they have a right to in their head Christ for in him all the promises are yea and Amen and seeing the Scripture speaks so fully of that abundance of glory that is to be revealed in the days of the Gospel belonging to the new Covenant dispensation how then is it ceased and to cease for ever so as never any more to take place in the earth and wherein do's the Gospel dispensation which brings life and immortality to light transcend and surpass the dispensation of the Law and old Covenant if not herein that the 〈◊〉 is done away in Christ and the substance revealed the Lord being the light of his people and their God their glory the light of the Moon becomming as the light of the Sun and the light of the Sun as the light of seven days wherein does the glory of the latâ—…er house transcend and excel the glory of the former but that the Lord whom his people seek shall suddenly come into his temple and that unto them who fear his name the Son of righteousness shal arise with healing under â—…is wings Mal. 3. and 4. And has not God appointed this as a standing ordinance in his church the Son of righteousness to shine therein with his own immediate beams as this visible Sun to shine in the world take away the revelation of Christ his Church and then will she not be left in as great in confusion desolation distress as if the inhabitants of the earth should be deprived of the natural sun what a woful night would come upon them is not the woman Christs spâ—… use cloathed with the Sun and as she went into the wilderneâ—…s fleeing from the Dragon thus cloathed is she not to return so also and such who cry down all Immediate Revelation and prophesying do they not make the Gospel dispensation exceedingly inferiour to the Law for even in that ministration there were some Prophets some to whom the Word of the Lord came from his own mouth and if there be nothing such now at all it is a very poor Law and despisable Dispensation as truly it is so among you Vision is not and therefore the people perish but now is the Lord fulfilling these glorious promises to the people of his pasture whom for a small moment he had forsaken but with great mercies is he gathering them Thy Watchmen shall lift up the voice with the voice together shall they sing for they shall see eye to eye when the Lord shall bring again Zion Isa. 52. 8. And ver
6. Therefore my people shall know my name therefore in that day they shall know that I am he that doth speak behold it is I. And Isa. 33. v. 17. Thine eyes shall see the King in his beauty they shall behold the land that is very far off Argument 5. The Kingdome of Iesus Christ is an Everlasting Kingdom Dan. 2. 8. 44. and 4 and 4. and 3. and 7. and 14. And so never to cease and this kingdom of his what is it but the Revelation of his living and eternal arm in his people it is a Kingdom which is not of this world it is a spiritual Kingdom it is a Kingdom within and it comes with power and great glory but not with observation to the eye that looks abroad the hearts of the children of men that is the place where his Kingdom is set up for there is it where the powers of darkness reigns And there it is where the battel is fought betwixt Michael and the Dragon there must the strongeâ—… man be cast out and the stronger Christ Jesus the Lyon of the Tribe of Iudah enter his name is called Wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace the Emanuel which being interpreted is God in Man of the encrease of whose government and grace there shall be no end upon the Throne of David and upon his Kingdom to order and to establish it with judgment and justice for ever Isa. 9. 19 17. And as he is a King for ever so is he a Priest for ever and a Prophet A King to rule in his Saints by his immediate arm A Priest to make Intercession immediately betwixt God and Man for there is but one Mediator who comes betwixt God and the Soul he is the messenger of the Lord of Hosts unto man and he is Mans Advocate unto God and there is noâ—… to intervene or come betwixt God and the Soul but Christ the alone Mediator to whom God speaks in his Son and the Soul speaks to God in the Son also and Prayes and Worships and gives thanks in the Son through whom alone there is access unto God through him not at a distance but near where his living drawings are felt his eternal Power is felt making way for the Soul unto God breaking through all the powers of darkness rending all the Vails that hinders it from enjoying the countenance of the God of its life Oh that this misery were known how hid is it from you who talk so much of Christ the only Mediator and that there is none else but he and yet ye deny his immediate appearance and manifestation in Man Let me tell you every thing ye set up as a midst betwixt him and you ye make it a Mediator and so ye rob him of his glory and are all gross Idolaters as the Papists who make the Virgin Mary and other Saints their Mediators that by you are called your means and Ordinances ye set them up in Christs stead when ye come unto God and do not witness the immediate appearance of Jesus Christ in your Souls drawing you in his life what and how to speak teaching you in you then ye come by something else ye do not come unto God by him but by that you call your Prayers and Ordinances O! that ye would lay it to heart for I speak what I certainly know who has felt the indignation of the Lord upon me for my rash approach unto him and my many prayers which as I was taught by man I thought means to lead me unto God whilst I remained ignorant of the appearance of Jesus Christ to mediate in me and make Intercession with sighs and groans unutterable which now in my measure through the blessing of the Lord I am come to witness and I now know that whatever mediates or comes betwixt Christ and the Soul is a Vail and wall of partition for he is the life the strength the power of the begotten of God in Man and without him it can do nothing it cannot pray nor praise nor speak nor so much as call him Lord but with him it can do all pray alwayes rejoyce evermore offer up the pure incense of a continual sacrifice unto God of Prayer and Thanksgiving from the rising of the Sun to the going down of the same And now the Scripture being so full and frequent in its testimonies concerning this viz. The appearance of Jesus Christ in his Saints see but these three places passing others Col. 27. Ephe. 3. and 17. 2 Cor. 13. and 5. What a strange thing is it that men are so impudent to call it fancy delusion and blasphemy and if Christ be in his Saints is he not King in them does he not rule in them and if he rule in them by his outstretched arm in them does he not rule immediately And is not the rule or law whereby he rules immediate And is he not a Priest forever in them and a Prophet Does he not speak in them or is he altogether dump and silent in them and if he speak in them speaketh he not immediately or can any man or thing which is without man speak so immediately to the Heart or Soul as Christ who made it and is in it and comes in for that end to reveal himself and his father therein and so to fulfil that Prayer of his Iohn 17. and 24. Father I will that they whom thou hast given me be with me where I am that they may behold my glory which thou hast given me And is it not the work of Christ in man to open that eye which was blinded by mans Fall which in the Momentstate did see God and his Son And now the eye being opened and himself present and the Vail that hinders rent and taken off according to that is promised Isa. 25. and 7. Does not then that eye which is opened see him and is not this an immediate Revelation and is it not his work to open the ear that was deaf a spiritual ear in men and why doth he open it but to speak to that ear and can that ear be satisfied unless it hear him and is not the word proceeding from himself the proper object of this ear And such who have not this ear opened in them cannot hear Christ and thinks such a thing Delusion measuring others by themselves And further Is it not his work to awaken up and beget a discerning a sence and feeling and casting in them whereby they may taste how good the Lord is taste the good Word of the Lord and the Powers of the World to come and handle the word of Life and smell the sweet savour of his Oyntments and feel after him according to these Scriptures 1 Pet. 2. 3. Psal. 34. 8. Heb. 6. 5. 1 Iohn 1. 1. Cant. 1. 3. Acts 17. 27. Argument 6. And now ye who deny God his speaking immediately in man ye deny all the work of God in man and of his Son Jesus Christ
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
to the People which he caused the Levites to keep and lay up in the side of the Ark see Deut. 31. 24 25 26 He falls a declaring concerning the New Covenant Deut. 30. from 11 ver to ver 16. This Commandment saith he which I Commanded thee this day is not hidden from thee neither is it far of It is not in Heaven that thou shouldest say Who shall go up for us into Heaven and bring it unto us that we may hear it and do it Neither is it beyond Sea that thou shouldest say who shall go over the Sea for us and bring it unto us that we may hear it and do it But the Word is very nigh unto thee in my 〈◊〉 and in thine Heart that thou mayest do it Now that Moses in these Words points at the New-Covenant is manifest because first he points them to this Word and Commandment not writ in tables of Stone or in the book of the Law But to it in the heart The Word is very nigh thee sayes he in thy Heart This is that which more fully declared Ierem. 31. 32. For then the New-Covenant dispensation came to be more manifestly revealed but in Moses time was more hid and obscure for the Vail hung before his face Secondly 'T is maaifest also from Rom. 10. 5 6 7 8 9. When Paul according to the wisdom given him maketh a full and ample Interpretation upon Moses Words shewing how that Moses described both in the fore-cited place the Old Covenant and the New Which Paul calleth the Righteousness of the Law and the righteousness of Faith ver 5. for sayes he Moses descrybeth the righteousness which is of the Law that the Man which doeth these things shall live by them But the Righteousness which is of Faith saith he speaketh on this wise Say not in thy heart who shall ascend into Heaven that is to bring Christ down from above or who shall descend into the Deep that is to bring up Christ again from the Dead But what saith it the Word is â—…gh thee in thy Mouth and in thy Heart that is the Word of Faith saith he which we Preach c. In which word it is clear he points at that spoken by Moses Deut. 30. 12 13. c And he calls them the words of the Righteousness of Faith and that Word Moses poynted the Iews too in their heart he calls it the Word of Faith and it is clear he understands it of Christ for he addeth by way of Interpretation to Moses words speaking from the same Spirit Say not in thy heart who shall Ascend into Heaven that is saith he to bring Christ down from above and this is it which Paul pleadeth so much for in the Epistles Rom. Gal. shewing that there is no Justification by Moses's Law to wit that writ in the book of the Law and delivered to the Levites nor that writ in the Tables of Stone which he calls the Righteousness of the Law but by the Righteousness of Faith the word of Faith which is the New-Covenant Faith in Jesus Christ the word in the heart And elsewhere he saith If there had been a Law which could have given Life then Righteousness had been thereby but now by this Word in the Heart Life is given and therefore is Righteousness thereby for it is â—…he Word of Life living and Powerful c. And Moses pointed at the same Jesus Christ before Deut. 18. 18. 19. where he calleth him a Prophet c. And the Iews and People of Israel who lived in Moses's time and were saved it was through Faith in this Word in this Prophet raised up in them in their hearts not at a distance but nigh the Word is nigh in thy Heart And this is Christ in them the hope of Glory the Mistery hid from eyes and Generations but was ever made manifest in his Saints but in the latter daies more clearly Christ in all that believe the hope of Glory and so from what is said It is Manifest that Moses pointed at this Foundation which is one in all ages of the Church which was not the Words writ in Tables of Stone or Books of the Law but the Word of Faith whereby comes the Righteousness of Faith and the believing Iews in Moses's time made not a Church different from that in the time of the Apostles and down-wards all are one Church and under one Covenant and were saved by one Faith in one Lord and Redeemer though the dispensations did differ in many Circumstances and these who succeeded had more full and large discoveries of the Mistery yet in substance they all agreed and were all one upon the matter This being so weighty and it lying before me so clearly and it being so useful to demonstrate so far as words may be serviceable therein the matter in hand I have been driven to insist the more largely upon it and now to descend to David and the Prophets and Apostles whereas I might instance many hundred places in the book of the Psalmes I shall only point at the 119 Psal. And desire the Reader in the fear of the Lord to ponder and weigh what is therein declared concerning this Foundation and fundamental Principle to witt the Word and what word is it he speaks so much and so frequently of here and else where when he sayes ver 11. Thy word have I hid in my Heart and ver 16. I will not forget thy Word and ver 25. Quicken thou me by or according to thy Word and ver 28. Strengthen me according to thy Word and ver 42. I trust in thy Word and ver 43. He calls it the Word of Truth and ver 50. Thy Word hath quickned me and ver 81 82. I hope in thy Word mine eyes fail for thy Word when wilt thou comfort me and ver 89. For ever O Lord thy Word is setled in Heaven and ver 105. Thy Word is a Lamp unto my Feet and a Light unto my Path. and ver 123. Mine eyes fail for thy Salvation and for the Word of thy righteousness and ver 133. Order my Steps in thy Word and ver 140. Thy word is very pure therefore thy servant loveth it and ver 160. Thy Word is true from the Beginning and ver 162. I rejoyce at thy Words as one that findeth great spoil and ver 169. Give me understanding according to thy Word Let that which is noble and ingenuous in any one answer me what Word this is whether it be the Letter of the Scriptures writ in a Book or that Word of Faith Paul and Moses long before spoke off the Word in the heart That it is not the Letter of the Scripture or any outward Word or Words whatsoever as the national Teachers give poor people to believe may be very clear to that in any man which ever had experience of any opperation of God on his Heart any Life quickning or Comfort from the Lord That which has found this will answer
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
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
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
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
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
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