Saviour and therefore Paul after he had looked upon the Lambe along time that is looked upon Christ at a distance from himselfe he saw that would bring him no peace therefore saith he Though I have known Christ after the flesh yet henceforth know I him no more for now the mystery of God that hath been kept secret from ages and generations past is in these last daies revealed which is Christ in you the pope of glory Qu. But was not that body killed laid in the earth and raised again from the dead and ascended up to the Father into Heaven Ans. He was killed by the curse that ruled in the Jewes and was laid in the earth here was the wisdome and power of the Father seen that though all the powers of hell or covetous proud flesh did combine together to oppresse and then to kill a body wherein he himselfe dwelt bodily yet they could not distemper him for he was still patient and he was not heard to complain Qu. Wherein was his wisdome and power seene in this Ans. Hereby hee gives testimony to the World that it is he himself that is the Seed that bruises the Serpents head that is in mankinde for his spirit being so powerfull in flesh kils the spirit of venome that is in flesh and that body being laid in the earth purifieth the earth and purges it from that curse that man had filled it with by his unrighteousnesse and so his spirit doth spirit the Earth in righteousnesse Q. Did man fill the Earth with poyson and the curse A. Yea after he refused to live after the Spirit his Maker and made joyce to live upon the objects of the Creation he then dyed and corrupted and fell into all venimous and stinking unrighteousnesse and as his body went to the earth he did still poyson and corrupt the earth and caused it to bring forth poysonous Vipers Todes and Serpents and Thornes and Bryars For the curse being first falen upon mankinde through man it fell upon the other creatures and the Earth was cursed for his fake and the poyson of mans unrighteous body dunging the Earth filled the grasse and herbs with strong unsavory spirits that flowed from him whereby the cattell feeding comes to be made bitter spirited and mad one against another For the Ayre and Earth is all poysoned and the curse dwels in both through mans unrighteousnesse he that should have kept within order being made Lord of creatures he put the Creation out of order by forsaking his Maker and by acting according to the flesh Now this mighty spirituall man of righteousnes Jesus Christ doth purify humane flesh again and so restoring the head first doth new spirit the Creation and brings all into order again taking away the bitternesse and curse and making the whole Creation to be of one heart and one Spirit Q. But it is said that his body rose again and ascended up through the cloudes into the skies which is called Heaven or place of Glory where the Father dwels A. This speech hath blinded the understandings of many for the Father is not confined to any one particular place for he is in every place and in every creature and where Hee dwels in cleare manifestations there is Heaven and the higher manifestations the higher Heavens Now the body of Christ is where the Father is in the earth purifying the Earth and his Spirit is entred into the whole creation which is the heavenly glory where the Father dwels which is a glory above the flesh and where he rules King and Lord in and over all the Creation purging out all strong spirited powers that causes sorrow and bringing all into the unity of that one Spirit himself So that this Jesus Christ or mighty man that saves us is not in one particular place but every where And this certainly to me is very cleare That whereas the Apostles saw Christ arise and ascend and were witnesses of his Resurrection it was onely a declaration in vision to them of the Spirits rising up for death and hel and darknesse and sorrow could not hold him under he saw no corruption for as soon as that one body in which he was confined for a time was laid low he rose presently up again in the bodies of the Apostles so began to spread in the Earth and when his set time is expired that the Beast or flesh shall reign no more Then he will spread himselfe in sons and daughters from East to West from North to South and never cease encreasing till this vine hath filled the Earth And truly this is great comfort to me that envy could not kill that Spirit but though it killed that body through an appointed permission yet the spirit rose up and shewed himself and went to his Father that is entred into the Creation to purge it from the curse and to spread himselfe in sons and daughters of the Earth that by him their flesh being made subject and saved from the curse might by him become one with him and with his Father that is become one in spirit with him and enjoy communion with the Spirit that is in the whole Globe Qu. But how shall I know that Christ dwels in â—e Ans. It is the testimony of the Spirit it â—elfe that must give you satisfaction for â—hat which is a testimony within me is not â—ours till the same Spirit make it yours â—herefore you are to waite with a quiet and â—umble spirit till the Father be pleased to â—each you and manifest himselfe to you â—nd then you shall know what I speake I â—peake not of my selfe but what I have reâ—eived from the Father Qu. You seem to say that the body of Christ â—as laid in the earth and remains there but the â—criptures say that he saw no corruption how doth â—is agree Ans. His body was laid in the Earth as â—ther dead bodies of men are but it lay not â—n the Earth as other dead bodies doe for oâ—her dead bodies lay there corrupting the Creation but he rose up and purified the Creation death or curse could not hold his â—ody under its power Qu. What doe you mean by Creation in this â—nce Answ I mean fire water earth and aire â—f which four elements the whole creation is made and mankind is made up of them all Now when the first man fell he corrupted the whole creation fire water earth and aire and still as the branches of his body went to the earth the creation was more and more corrupted by the multiplicities of bodies that stil saw corruption for none rose up above the curse but all lay under it Now when the body of Jesus Christ went to the earth that body likewise being made of fire water earth and ayre he purified the whole creation and rose up and saw no corruption as others did Quest But how can he be said to be laid in the earth and remaine there and yet rise up out of it purifying the creation
TRUTH Lifting up its head above SCANDALS Wherein is declared What God Christ Father Son Holy Ghost Scriptures Gospel Prayer Ordinances of God are By GERRARD WINSTANLY Professors of all forms behold the Bridgroom is in coming your profession wil be try'd to purpose your hypocricy shall be hid no longer You shall feed no longer upon the Oyle that was in other mens Lamps the Scriptures for now it is required that every one have Oyle in his own Lamp even the pure testimony of truth within himself For he that wants this though he have the report of it in his book he shall not enter with the Bridegroome into the chamber of peace LONDON Printed in the year 1649. TO THE SCHOLlars of Oxford and Cambridge and to all that call themselves Ministers of the Gospel in City and Country SIRS YOu are the men that stand up assuming the power to your selves to teach the People the mystery of the Spirit and that you are the onely men sent of him for that office therefore you are called spirituall men or men that are all spirit Many differences you see about spirituall things arises up daily amongst the people it doth not belong to you to make parties but to judge of these differences with a moderate and meek spirit between people and people you are not to suffer flesh or selfish distemper to breake forth from you a hasty rash spirit cannot judge any thing There are onely these two roots from whence these differences spring up that is either from the Spirit that made all things or from humane flesh which is the Creature that is gone astray and he that walks after the flesh denies the Spirit Now if you be spirituall as you say you are to judge of these differences and declare what is of the Spirit that it may stand and what is of the flesh that it may be trod under foot that so the Lord alone that made flesh may be exalted above flesh in the day of his power that doth begin to shine forth The rule that you judge by you say are the Scriptures of Prophets Apostles and ancient writers if so then you are not spirituall or all spirit neither have you the alone priviledge to judge for the People having the Scriptures may judge by them as well as you If you say no the People cannot judge because they know not the originall I answer neither doe you know the originall though by your learning you may be able to translate a writing out of Hebrew or Greek into our mother tongue English but to say this is the originall Scripture you cannot for those very Copies which the Prophets and Apostles writ are not to be seen in your Universities You say you have the just Copies of their writings you doe not know that but as your Fathers have told you which may be as well false as true if you have no better ground then tradition You say that the interpretation of Scripture into our mother tongue is according to the mind of the spirit you cannot tell that neither unlesse you were able to say that those who did â—nterpret those writings had had the same testimony of Spirit as the pen-men of Scriptures had for it is the Spirit within that must prove those copies to be true now you know that there are many translations and interpretations which differ much one from another which of them must the People take to be truest seeing you yourselves are at losse One company of you sayes this translation is the truth and then the People must be forced to follow you loe here is Christ saith the Prelats another company of yours saies such a translation is the truest and then the People must be forced to follow them as this halfe-day of the Beast cry loe here is Christ First here in the Presâ—ytery then there in the Independency and thus you leade the People like horses by the noses ride upon them at your pleasure from one forme and custome to another and so quite from the Spirit You presse the People with much violence to maintain the Gospel the People demands What is the Gospel You say it is the Scriptures The People replies again How can these Scriptures be called the everlasting Gospel seeing it is torne in peeces daily amongst your selves by various translations inferences and conclusions one pressing this another that and the People are lost in the midst of your waters If you say you can judge by the Spirit why then you have not the alone priviledge to judge neither for the Spirit is not confined to your Universities but it spreads from East to West and enlightens sons and daughters in all parts If you say that visions and revelations are ceased and that the Spirit and Scriptures are still together then you erre mightily in spending constructions upon the Scriptures which is a revelation and doth not rather leave the Scriptures to their own genuine language that People may read the very lettter without alteration Two things as you are Scripture men you must judge of First what is the Gospel Secondly what is the report or declaration of the Gospel I declare positively what I know doe you take the Scriptures and disprove me if you can First The Gospel is the Spirit that ruled in the Prophets and Apostles which testified to them that in the later daies the same Spirit should be poured out upon all flesh Secondly then their writings is not the Spirit but a report or declaration of that law and testimony which was within them Now the Spirit spreading it selfe from East to West from North to South in sonnes and daughters is everlasting and never dies but is still everlasting and rising higher and higher in manifesting himselfe in and to mankinde But now the declaration of the Spirit being but words gon out of the mouth may be and daily are corrupted by the subtilty of imaginary flesh it is the Spirit within every man that tries all things words cannot try all things he that speakes from the flesh shall of the flesh reap corruption shall tast of misery that flesh brings upon himselfe but he that speaks from the Spirit shall of the Spirit reap life or he that preaches the Gospel shall live of the Gospel that is he that speakes from the Spirit shall have inward peace life and liberty from the Spirit in the midst of all worldly straights he shall not want life and peace within You will say what of all this I answer it is matter of the greatest concernment your Pulpit wrings against Errors The People cries what are those errors You answere that there are a company of men roâ— up that denies God and Christ and the Scriptures and the Gospel and prayer and all Ordinances and yet yoâ— have not considered with a meek spiriâ— what these men say but cry then down without tryall is this spiritual judging Well matters of this nature are to be judged with a wary and moderate spirit
of hypocriticall and deceived flesh let his profession be what it will be Therefore professors look to your selves both priests and people there is light broke out that will lay open the hipocrisie of your private actings to the view of the whole creation and you shall not cover your shame doe all you can Thus much for the second part in prayer Thirdly prayer lies in words or utterance but this is the remotest part of prayer Now words among men should be the declaration of the heart among men but oftentimes they are not for men have good words many times in prayer which they have got by tradition which their hearts are strangers to and so they draw nigh God with their lips but their hearts are removed and this hypocriticall darknesse hath at this day overspread pulpit worship and almost all family worship But our God hath left us a remnant on earth whose hearts wait upon him or else we had been as Sâ—dom here in England before this day Quest But when shall I use or speak words in prayer Ans. When the power of the Spirit within doth give words to the mouth to utter for he that speakes words before the Lord and not from his power speakes he knowes not what and his prayer is the vain babling of the heathen that thinks to be heard for their much speaking Qu. We all know that without the heart words of prayer are nothing and there is no man that makes conscience of his wayes dares speake unlesse he feel his heart upright Answ This is the language in professors mouths but they neither know nor practise their own words for let me tell you and your heart shall bear witnesse that I speake truly that many times when you are put upon it to pray as you call it you find your self empty of words now you will not wait upon the Father till he give words of knowledge but the pride of the flesh will put you on and force words out of your mouth though they appear ful of confusion to your selves and likewise to the standers by and tels you what will others thinke of thee if thou neglect to pray or preach as thou hast been accustomed and so shame of men within thee puts thee upon speaking a multitude of confused words before the Lord But Reason tels thee when thou comes before the Lord let thy words be few and faithfull Qu. But must I use no words at all in prayer Answ I tell thee when the power within thee gives words to thy mouth to utter then speak and thou canst not but speak but he that speakes before the Lord whatsoever he be learned or unlearned before he hath received power from on high that man offers the sacrifice of a fool not considering what he doth Well thou hast now heard what prayer is both in the heart and in the mouth and in the hand These words shall not die they are sincere milke which once a wearied soul did suck from the Fathers owne breasts of love and wherein he now walks and finds true rest in the Father they are words of truth and sobernesse Therfore though thou go on in thy customary way of praying words in the pulpit and in families yet know that thou art left without excuse and thou shalt be brought before the King and condemned for thy hypocrisie to the shame and torment of thy whole man Lastly they say I deny the ordinances of God and that I live above all Ordinances which is my pride Hereunto I shall give this accompt First that I doe walke in the dayly practise of such Ordinances of God as Reason and Scriptures doe warrant Secondly that the Clergie and professors of England in their publike worships doe practise their own inventions which neither Reason nor Scripture doth warrant and yet they call them Gods Ordinances by which practise they are the men that deny God and Christ and turne the Scriptures into a lie First then the Ordinances of God which Reason and Scripture doth warrant and in which I dayly walke in are these First I pray continually calling upon the name of the Lord in the manner I declare before and for that search these Scriptures and let Reason be judge Eccl. 5.1.2 1. Cor. 14.15 Esay 29.13 Psa. 66.18 Mat. 6.5.6 2. Cor. 13.5 Psal. 4.5 Act. 1.4.8 Psal. 52.9 Gal. 5.19.22 Secondly I speak to others as accasion â— tendered from the restimony within mâ—selfe of what I have heard and seene and received from the Father and let Reason bâ—â—udge Act. 4.20 1 Cor. 11.23 Act. 8.30 Ps. 51.12.13 Act. 2.14 Mat. 5.1 c. Luke 4.21 Iohâ— 11 Thirdly It is my endeavour and practise to doe to others as I would have them do to me for this is to act according to the creaâ—ion of a man the chief Ordinance let Reason be judge Mat. 7.12 Rom. 12.20 Mat. 25. â—5 Esay 1.16.17 c. 1 Joh. 3.17 Rom. 14. â—0 Deut. 1.16 Esay 33.15 16. Fourthly if I have knowledge peace or â—ny good I rejoyce to see the Father breathâ—ng forth love in the strength I receive there â—rom I am ready as occasion is tendred to out forth my hand to refresh others and â—ereby I give the Father thanks And if I want any of those refreshments my self my heart frets not but is quiet and made to wait upon the Father patiently till he give me such things I want in his own time Psa. 9.14 Act. 15.31 Luke 22.32 Psal. 123.2 Zeph. 3.8 Gal. 5.5 Esay 8.17 Fiftly I can without grudging suffer oâ—hers to walk to that measure of knowledge they have received though it differ from mine yet holding forth my light with tendernesse to such as I see of meek spirits and can without rashnesse for I know what I speak condemne where I see a heart lifted up in pride waiting upon the Father til he destroy the Serpent and then make us all of one heart and one spirit Rom. 12.10 1 Peter 4.10 Psal. 37.7 John 7.34 1 Cor. 6.2 Rom. 14.5.12 Sixtly I doe and can breake bread with any in whom I see but the least measure of the Father rising up that is I can eate and drinke with them in any house where I meâ—t with them speaking of the things of the Father to them and hearing them speak to me for this is to break bread from house to house in singlenesse of heart this is the communion of Saints in that particular let Reason judge Act. 2.46 Judg. 13.15 Gen. 18 4.5 Joh. 21.5 c. Act. 16.34 Seventhly for Baptism I have gon through the ordinance of dipping which the letter of the Scripture doth warrant yet I doe not presse any one thereunto but bid every one to waite upon the Father till he teach and perswade and then their submitting will bâ— found for I see now that it is not the materiall water but the water of life that is the spirit in which soules is to be dipped and sâ— drawn up into the one spirit and