VVHen I turned at the reproofs of God, then the word of God entred into me, and by it my understanding was enlightned; and un­derstanding was given me, and then did I see that the Parish Ministers so called, was Teachers of that, that they walked not in themselves. When I pressed them to it: to wit, to walk as examples to the people of what they preached; some of them told me, the things I said ought to be done, and it was good if it was so: but it could not. Then being asked the Reason, one of them replyed; to wit, William Hughes of Marlebrough, who said, he should then wrong his wife and Children. Upon this I departed from them, being satisfied of them that they was sayers and not doers; for I had proved others of them before: Then after my departure from them, with whom I walked in an Inde­pendant way, as they called it, I went and heard the Anabaptists so called, whose Conversations was more agreeable to what they said, than those called Parish Ministers, but their doctrine was one in this particular; to wit, that Christ died, but for a Rem­nant whom they called the Elect: I being unsatisfied with that doctrine, by reason of a friend whom the Lord made useful to me; who proposed this question to me, Whether Christ dyed for all, if not, how can it be preached to all, that he dyed for them; and whether the pressing of all to believe, be not the pressing of men to believe a lye, if he dyed not for all, seeing all are pressed upon [...] b [...]li [...] [...]h [...]t [...] dyed for them▪ After I had considered of it▪ [Page] this wrought in my understanding, that it was uncertain who Christ dyed for, if he dyed not for all, and, that it was a lye, to preach to the people, that he dyed for them; if he dyed not for them; and that for me to believe he dyed for me, if he dyed not for all, was uncertain: and so I was put upon the tryal of my faith. In the proving of which, I found that it was not according to the form of the Apostles doctrine; for that was, that he casted death for every man, and that he dyed for all, and gave himself a Ransome for all, to be testified in due time, God being no respe­cter of persons, for when we was enemies, Christ dyed for the ungodly: the just for the unjust, as it is written, that he might re­deem us from all iniquity, (not that he did then) and that he might bring us to God. I being convinced of this form of doctrine, contended for it, with those baptiz'd people with whom I accom­panied; and in love to them, and the truth obtained a dispute be­tween them and one John Cooper, concerning that matter, but the things disputed of, being stated unsound proved to be of little pro­fit; as for the matter or question disputed on, it was stated thus: Whether that Redemption by Christ was greater or larger, then salvation by Christ; now, this is not according to the former sound words Stated, to wit, the Scriptures of the Prophets, for there is none saved by Christ's death, but those that are redeemed from all unrighteousnesse, and there is none redeemed from unrigh­teousnesse, but by the blood which is the life; for the death of Christ singly considered, saveth not from death, but the life; as saith the Apostle, we are saved by his life, for the life is the Ran­some [...]. 5. 10. that redeems to God: so then, Redemption and Salvation by Christ is equal: now, Christ giveth himself a Ransome for all, as it [...]. 20. 28. is written, for the free gift is unto all, and lighteth every man that cometh into the world, and this is to be testified in due time. Now, [...]m. 2. 6. when I saw that the baptized people would not be convinced of their errour, to wit, of personal Election and Reprobation before time: I departed from them, for I knew by light received, that God who worketh all things after the Counsel of his own will, hath ordained a way of life, and a way of death, before we was; but did not decree persons to those wayes, but set them before them, to chuse life and good, death and evil; as it is written, Deut. 30. 15. and thus our salvation is of God, because he hath ordained the way, but our destruction is of our selves, if we turn from it, or if [...] [Page] called Baptists, I began to consider, that I had contended for the forme of truth, but where was the power to be known, and what was it, that so my mind might be stayed upon it; for as yet, I knew not the Lord although he was within me, and had enlightned my understanding, by which I did know, and discern Doctrines; thus the Lord was within me, and I knew it not, then it did appear to me, according to Scripture, that, that was the Lord which did search the heart, and make manifest sin to me, and did reprove me for it; then I questioned what the everlasting Gospel was, and reasoned with some what it should be. Some said one thing, and some another, [...]o that their sayings satisfied me not what it was. It was so ordered by the Lord about two or three years, after I had seperated from the Baptists, that I went to their meeting; then they desired to reason with me what the Gospel was: to which I agreed willingly: now, it was referred for a fourteen dayes after, and then it was Reasoned by them and I. There was about eight or ten of their Teachers, besides many people, he who was their chief Reasoner was one Blase Allen, who affirmed that the everlasting Gospel was Re­mission of sin, by the blood of Jesus Christ, and glory by him at his appearing: to all, that thus receive it, its the power of God unto salvation. I asked him whether he meant the visible blood that was shed without the gates of Jerusalem, he said yea, I asked then of William Crabb, and Nicholas Ellyot, and other Teachers there present: whether they did own it, they said yea, and gave me a Coppy of it in writing; and asked me whether I would deny it, if I did, I should deny the whole, or else grant the whole of their affirmation. To that I replyed, It's written, thou shalt not sow thy field with mingled seed, nor weare a Linsie Wolsie Garment. This is a mingled affirmation, said I: some things may be owned, and some things must be denyed, then being admitted by them, I made my exceptions, to wit, that I did deny that to be the everlasting Gospel; namely, Remissi­on of sins by the visible blood, and that for these Reasons. First, that-blood had a beginning which was shed without the gates of Jerusalem, but the everlasting Gospel had no beginning: again the Gospel was preached to Abraham, and them that are dead, and Christ preached the Gospel, before the visible blood was shed; and remitted sins, and there was none saved without [Page 4] Remission of sins, and without shedding of blood there is no Remission of sins, therefore, Remission of sins by that blood was not the everlasting Gospel. Then they said they would prove it, which they endeavoured about two or thee hours bringing these following Scriptures, Isa. 52. 10. Rom. 10. 15. Act. 13. 32, 33, 38. Luke 2. 13. Act. 20. 28. 1 Pet. 1. 28. Col. 1. 20. Heb. 12. 24. Rev. 1. 5. Mat. 26. 28. Heb. 9. 14, 22. 1 Cor. 15. 1, 3. Act. 5. 3. And then said, We have proved it. I deny­ed it. A friend to truth desired those Scriptures mentioned might be proved; which was not assented to, but the question was put upon the people, because of the remaining questions, whether to them they had proved it, because they said they had, and the people replyed, Nay; The other things agreed to be reasoned then, was, what the Ministers of the Gospel was to direct the people to, to which was agreed on by both sides, To Christ: the next question was, Where he was; they said, in heaven; then said I, where is heaven. Then said they, we have proved what was to be reasoned or asserted: then said I, the kingdome of heaven is within you, and Christ is in heaven, then said they, prove it; I said, Will you deny it? they then was silent. Then said I, I should not prove it, except they did deny it; many other wordspassed, with which I shall not trouble the Reader. For matter, this is the sum of that present meeting. After this they said, that I was fal­len from the faith, and that they were sorry for me and others; I then examined what might be the meaning of this their say­ing, and I found in my understanding that they did mean, because I do believe the first principle to be preached to men, is the light that shineth in darknesse, to wit, in their hearts, whereas they preached to men, the first principle to be believed is without men, and not within men: Now I confesse it had been a que­stion some time in my understanding whether Yea or Nay, I had not fallen; and I found that I had fallen, from making the sayings of men, or the Letter of Scripture, the ground of my faith: now I had made a large profession of God and Christ at a distance from me, but knew neither, my faith at that time was like that of the Samaritans, who believed because of the saying of the Woman: but truly, as they sayd, so say I: they said, Now we believe, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ the Saviour [Page 5] of the World. For, friends, it is one thing, to believe the Scriptures, or Reports of men, but it's another thing to believe Christ: For example, Agrippa believed the Prophets, when he believed not in Christ, for he saith unto Paul, thou hast almost Act. 2 [...] 28. perswaded me to be a Christian. Now the promise is sure to the [...]eed, but not to Reports of men, for thus it is written, whosoever believeth in him shall never be confounded or ashamed, and in truth I am a witnesse, As the mind is turned to the measure of him, Rom. 10 11. and on it stayed, there's vertue proceedeth from him, which purgeth the mind, and then giveth peace, and an understanding to know him which is life eternal; thus have I wandered from one City to another Country, and from the Teachings of men, and am taught of the Lord. Glory be to him for ever who sheweth me Mysteries, and the times of Ministrations. Behold, I shew you some of them, Christ is hid in God and shall appear; the Gentiles are partakers of the divine nature, and so made fel­low-heirs with the Jews of the kingdome of heaven: God is in Christ, and Christ is in the Light, and the light is in the world now to be manifested for the obedience of faith to all Nations, the body of Saints shall be raised, and we then that are alive shall be changed, and ascend in the sight of her enemies, to meet the Lord when he shall be Revealed, in like manner as he did as­cend into heaven. The Saints both Jews and Gentiles shall come with him, and shall be seen by enemies in the kingdom of God, and the dominion under the whole heavens, shall be given unto the Saints of the most high, and they shall Rule, and Reign on Earth in the kingdom of Christ, and then the king­domes of this World shall become the kingdomes of our Lord and of his Christ; the time is at hand that these things shall be performed: although it may seem as an idle tale, unto many whose hearts are flow to believe all that the Prophets have spo­ken; and therefore perverts the Prophets words, yet shall they certainly come to passe. And now, friends, all beware of per­swasions, that are contrary to the Scriptures of the Prophets, for the spirit of the Prophets are subject to the Prophets: hold fast therefore the forme of sound words, and learn to speak such words that cannot be condemned: for when words are spoken that are questionable, there's occasion given of disputing: and beware of putting one dispensation in the place of another, for [Page 6] that is turning truth into a lye, beware also of Preaching dis­pensations together without distinction, for then it will be an uncertain sound, and an occasion of disputing; now the ser­vants of God in former times gave the sense of what they did read unto the people; and gave distinction in the sound of their Ministery, and caused the people to understand it, and was meek toward them that did not understand, although they did op­pose what was spoken. For example, Christ said to his disciples, Whither I go ye know, and the way ye know: Thomas saith, We know not the way, yet Christ did not say to him, I deny thy spirit, but [...] 14. 5. reasoned with him and his disciples: Learn to do so also, be­ware what comes into thy bucket, least thou pour that out which is not of God, although thou mayest say it is. Remem­ber that when Ioshua the High Priest was standing before the Lord, Sathan was standing at his right hand, therefore watch and be sober; and be more ready to hear, then to offer up the sacrifice of fools, for they understandeth not what they speaketh, and therefore will not give an account of it, when they are asked; lest their folly should be made manifest. And you that have been deceived by words when your faith stood in them, and now your faith stands in the power of God, keep your un­derstanding exercised in it, that you may discern doctrines, and give attendance to reading, and beware of being puffed up for one, against another, I write not to shame any, but to warne all. It was a sin in Israel to limit the Holy one, and it hath been the sin of many Generations, even to this present time: there­fore as its written, Beware of men, prove all things, and the Lord Mat. 10. [...]. give you understanding in them. Now that there may be no oc­casion given amongst the Lords people of disputing concerning Manifestations, or Ministrations: know that the day of preach­ing or manifestation of the glorious light in the World, is not the day spoken of in Act. 17. 31. In which God will judge the World by the man whom he hath ordained: but it is, and was the day in which all are judged, who are obedient to it, according to men in the flesh, that they might live according to God in the Pet. 4. 6. spirit: so then by the Gospel are the Saints judged and purged, and the Prince of the World judged and cast out, and for this cause was, and is it preached: Now when this is preached in all Mat. 24. the World (mark, in the World) for a witnesse, the end of this [Page 7] World shall come: and take to his dominion under the whole heavens, and give it to the Saints of the Most high, then they shall rule, and all that did afflict them shall then come ben­ding to them, and then shall be fulfilled what is written, to wit, A King shall Reign in Righteousnesse, and Princes shall Rule in Judgment; In which day Behold I [...] rael after t [...] flesh shall be gathred fro [...] all Countrie [...] and place [...] in the Lan [...] of Canaan, [...] [...]it, those [...] them that believed n [...] the Gospel, and then shall the Saints sit upon throne [...] and judge them and th [...] world. Rom. 8. 23 [...] a multitude of promises shall be fulfilled: which is not, as yet fulfilled. Now under the Reign and Rule of Christ and his Saints shall Sathan be bound, that he may not deceive the Nations, and afterward he shall be loosed for a time, and then will he gather his numberless number, who will compasse about the beloved City; but fire from heaven shall consume them, and then shall all the Children of the wicked be raised, and come to Judgment. Now this is the day spoken of in Acts 17. 31. In which he will judge the World according to the Gospel: for under the day of grace, the Children of the wicked would not be judged by the Gospel: therefore, he then by the Man Christ Jesus, will Judge them according to the Gospel: know also that when the Son of Righteousnesse or day-Starr is ri­sen in the heart, our body is not risen: for he that had the Son of God revealed in him, saith, Not that I have already at­tained unto the resurrection of the dead, but he groaned in him­self, to wit, for the redemption of our body; and they also that was tortured, not expecting deliverance looked for a better Resurrection, but received not the promise, that they without us should not be made perfect. Now it may be objected, Are not the Heb. 11. 40. Saints that are asleep in Jesus perfect? My answer is, Their spirits are perfect: but their body although sanctified was weak, for they suffered in it, and it was sown in weaknesse Now there is a difference between weaknesse and wickednesse; Christ was crucified through weaknesse, but in him there was no wickednesse; a word to the wise is sufficient. Again, know that the spirit in man is to be preacht to, and not the seed, for that came not to be ministred to, but to minister, and did preach unto the spirits that was dis­obedient in the dayes of Noah: now the spirits of men was sometime disobedient, but the divine nature was never diso­bedient; therefore mans spirit is not the seed, but a recepta­ble subject or Candle, formed in man, by which he might [Page 8] receive the divine nature, for the flesh and blood cannot re­ceive it. Again know that the Revelation of Jesus Christ in us, is not the second appearance of Christ spoken of in Scripture: for he who had the Son of God revealed in him, saith, We waite for the Lord from heaven, and to them that look for him, the second time shall he appear without sin unto salvation. Now, there are differences of Ministrations, but the same Lord.

And now a few words to the people of the Land of my nativi­ty after the flesh. I beseech you teachers and hearers examine your selves (for the day of the Lord is at hand) whether you know what you teach, and what you worship: I put this questi­on unto you. Suppose those who do worship stocks and stones, or the Host of Heaven, should ask you What God you do worship, what would you say unto them, that they might be certain and know your God. Now they will expect, either the sight of him, to wit, of your God; or the sense of him that they may feel him; or else what shall they believe, as the object of their faith, if you cannot manifest him unto them, that they may see him, or feel him. Do you think that they will leave a certain for an uncertain, for a parcel of words? What they do worship, if you should ask them, they can shew you: but I fear many of you worship you know not what. For I asked one of your Teachers, to wit, William Spinnage, called Mini­ster of Poulshott, whether he knew the Lord, and he said unto me that to know the Lord, was to be the Lord: Woe is me, O people for you, your Teachers are leight and treacherous, and preach to you that they know not, words that do not profit, and you are ever learning, but comes not to the knowledge of the truth, which would make you free, but loves to live in your sins: what will you do in the end thereof? for the Lord will ap­pear in flames of fire, rendring vengeance upon all that know 2 Thes. 1. 8. him him not, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his pow­er. Mind this you that know not the Lord, these words are not spoken in vain. Now, if you would ask me, what God I do [...]or­ship, my answer is, A measure of the same light which shines unto you, which is one in the male, and in the female: and [Page 9] thus we, as its written, know whom we worship, and declare John 4. 2 [...] him unto you, that you may know him, for he is not far from every one of us: now that which may be known of him in the particular, is manifest within them. For to every one is the manifestation of the spirit given to profit withall: and that is the spirit of the Lord, that convinceth you of sin. I have writ­ten John 16. 8 [...] this, because I have reasoned with many, that have gran­ted, that they ought to be lead by the spirit of God. But, said they to me, there be many false spirits, and how shall we know the spirit of God, from the spirit of Errour. Now as I have said to them; so I say to all, That which makes manifest sin unto man, and reproves him for it, that is the spirit of God, therefore obey and follow it, for the devils knoweth the voyce of Christ, but followeth him not: be you not like them, for the Lords spirit will not alwayes strive with man: awake to righte­ousnesse and sin not, and dishonour no longer the profession of a Christian, in saying you cannot in this world be free from sinning; when in very deed you will not come to Christ, it's written, he is able to save to the uttermost all them that come Heb. 7. 25. unto God by him, will you give the Scripture the lye, and dishonour the Lord: O you foolish and unwise, how long will you hate knowledge, and delight in folly. Now to con­clude, let not the unclean spirits within you deceive you, in perswading any that I have written, or given this forth, because I would be advanced, or because I hate any. I tell you nay, it is because I fear the Lord who would reprove me, if I should Levit. 19. 17. Psal. 50. 18. suffer sin upon my brother, and not reprove him; or, if seeing a thief I consent to him.

Since the writing of this before mentioned, I was pressed in spirit to write this following; that men might learn and know that Zion and her Converts are two for matter, before they are married, and when they are married or given unto the Lord, they are one in you, with him but not in time of being, for they was made and begotten in time.

Here followeth the Testimony of him that is come unto Mount Zion, shewing what it is singly considered, before God did light it, or man is joyned to it: written for the use of all those that asketh the way to Zion, with their faces thitherward.

Mount Zion, or the heavenly Jerusalem, for matter is spi­rit but not the spirit of God or Christ: for Zion or Jerusalem [...]a. 14. 32. Heb. 11. 10. is founded or made, and the maker of it is God: Now that which is founded or made had a beginning, therefore not made of God, but by God; for if it had been made of God, or of the divine nature Christ, then no part of it could have been defi­led: Now the spirit that is found in mankind is part of it, to wit Zion, as the body of mankind is part of the Earth; so that the spirit in man by mankind is not begotten but gave, and found in man by God: as it is written, yet had he the residue Mal. 2. 15. Eccles. 12. of the spirit, as saith Malachi, Now the spirit of man may be defiled, but the divine spirit cannot; therefore, saith the Apo­stle, the wicked toucheth him not. So then, Jerusalem that is above which is free, is the mother of mens spirits: and the Zech. 12. 1. [Page 13] spirit in mankind that giveth life to his body, is the daughter Psal. 85. 5 [...] of Zion, which is one for matter, before defiled, or when its purged and brought again into a Virgin state; therefore, every one that is begotten by the word of God, and born again, is begotten in, and born of the spirit, and so, as it's written, of Zion, its true, to wit, that this, and that man, was born in her, Mark that which is bor [...] in Zion, is tha [...] which was born, and tha [...] was man: fo [...] the divine na­ture was not begotten a­gain; but ma [...] was begot an [...] born again, and that in Zion. Again if it should be man [...] spirits, thats begotten a­gain, and gi­ven unto the Lord, then [...] would be sh [...] thats given unto the Lord but now its h [...] that is give [...] unto the Lord [...] Isa. 33. 14 [...] Num. 5. 2 [...] 12, 14. for he is born in a measure of the same: now a measure of the same in a particular, is called by the name of the same without him; which cannot be comprehended by a particu­lar man. For example, the measure of Christ in man, is cal­led Christ: now all the Sons of men cannot contain him, for he is the expresse Image of his Fathers person, incompre­hensible above all, and through all, the life of the spirit in us, that gives life to our body: now before any man can be born again, his mind must be purged, which will not be, ex­cept it be turned to the light in him, and he abide its purg­ing; which is done by Judgment and burning, therefore the Hypocrite will not keep his mind to the light, because it is a fire, but cryeth out when his minde is in Zion, to wit, his spirit, Who among us shall dwell with everlasting burnings, and so flyeth the Judgment of the Gospel, by which the Saints are Judg [...]d and purged. Now untill the minde and conscience and spi­rit of a man be purged, it cannot enter into its Mother Zion, but is shut out without the City: Miriam when Leprous and the Lepers of Israel is its figures. Now that which separates between the clean and the unclean, is the Lord, who is a fire round about Zion or Jerusalem, which is free from sin.