Quest. OF whom have we our Being, our Living, and Moving, and all the good things wenjoy?

Answ. Of God.

Q. How know we that?

A. There is some-what in our own hearts that declareth it unto us.

Q. Is that our own Natural Reason, as Men.

A. Tho' we might gather it even from Reason, as men, yet there is some-what in us that doth more convincingly and manifestly declare it unto us, than our own Reason as men.

Q. How do we distinguish it from Reason?

A. Very plainly, because it oft teacheth us this, and many other true things, when we are not exercising our Reason, but still and quiet in our Minds; yea, it oft preventeth all Reasonings in us, and in a more ready and immediate way convinceth us than Reason can do.

Q. How so?

A. Because Reason teacheth us things by a way of Discourse and Inference, gathering a second thing from a first, and a third from a second, and a fourth from a third, &c. which way is but mediate, and commonly is wearisom and tedious.

Q. How doth that other teach us?

A. By setting things before our Understandings simply and immediately, even as when the outward Light giveth us to see the shapes and colour of outward things immediately; without the need or use of our Reason.

Q. How may this other thing be called which is in us, a dinstinct Principle from our Reason, as men?

A. It may be called (according to Scripture) a spiritual and divine Light, which hath the same use to the Mind, that the outward Light hath to the Eye.

Q. What other Names hath it, according to Scripture?

A. The Word of God, because thereby God speaketh his Mind and Will unto the Hearts and Souls of men, as one man speaketh his Mind to another by the word of his Mou • h.

Q. Is this Light and Word God himself?

A. It is one immediate Manifestation of him, which tho' it may be distinguished from him, yet is not, nor cannot be divided or seperated from him, for he is with it and in it, and is the Fountain and Life of it.

Q. What other difference is there betwixt our Natural Reason and this Principle.

A. Our natural Reason may be corrupted, and is oft corrupted, and so may teach us contrary things, unto what this teacheth, but this is altogether uncorruptible.

Q. VVhat other Difference is there betwixt them?

A. The Teachings of our natural Reason, even of things that may be true, are but dry and barren, and void of that living Virtue, Influence and Vigour, which the Teachings of this Principle have; for this Principle is quick and powerful and pregnant, or full of heavenly and divine Virtue and Life.

Q. But do they not differ originally, as to their very Nature & Being?

A. Yea, they do; the one is Natural, the other Supernatural; the one is Humane, the other divine; the one is an essential Property of the Humane Nature, the other is the free Grace and Favour of God given unto Man to dignifie and exalt him above his natural Estate and Condition; if so he may be more than a natural Man, even a Son and Child of God, yea, to have a Name better than of Sons and Daughters.

Q. Is this Principle given unto all men?

A. Yea, it is given unto all Men.

Q. For what end is it given unto all?

A. That they may become the Children of God thereby, and may live soberly, righteousl • and godly in this present World, as the Children of God, that so after this Life in this present World) they may live with God in the World to come, in the fullness of everlasting Joy, Peace and Happiness.

Q. By whom doth this Grace or 〈◊〉 come upon all Men?

A. By Jesus Christ, as John declared; The Law (said he) was given by Moses, but Grace and Truth cometh by Jesus Christ, and of his business have we all received Grace for Grace.

Q. Is Jesus Christ himself given unto all Men, or only his Grace?

A. He is given unto all men, in so far as he is sent of the Father unto all, and is come unto all, and is both offered of the Father as his Gift, and doth also offer himself unto all, so that his Grace is not alone without him, nor he alone without his Grace, they are given together, and are offered together, and are received together.

Q. How is Christ and his Grace to be distinguished?

A No otherwise than as the light, warmth and influence of the Sun is from the Sun himself, which proceedeth from the Sun, as out of his fullness, according to John's declaration, who said, Out of his Fullness have we all received, and Grace for Grace.

Q How is Christ Jesus come unto all? Is he come outwardly as a Man unto all?

A. He is not come outwardly as a Man unto all, tho' he is come even outwardly as Man for all (so that all may receive the benefit of his outward Coming as Man, who are not wanting unto themselves) but he is come inwardly unto all, as the true Light that lightens every man that comes into the World, and not only as the Light, but as the Resurrection and the Life.

Q How is he the Resurrection?

A. Because he quickeneth and maketh alive the Soul unto God, & raiseth it out of its sin, in which, as in a Grave, it hath layn dead and corrupted as to the Life of God.

Q. Is this the general Condition of Men?

A. Yea, the general Condition of Men in the first state, is, that they are dead in their sins and trespasses.

Q. All men therefo • e do need Christ, not only to be a Light unto them, but to be the Resurrection and the Life al • o.

A Yea, for they want not only Light unto their Understandings, but they want Life unto their Hearts, and unto all their inward Powers and Affections, which are dead (as unto God) so that they cannot move toward • him, nor in his Service, but as they are quickned and influenced by h • m.

Q How doth Jesus Christ minister Light and Life unto the Souls of Men?

A. By his shinings and breathings in their hearts.

Q Is that Immediately, or Media •• ly, or both?

A. Both Immediately and Mediately.

Q. How Immediately?

A. Even without all outward Means, as by his free Love and Favour, preventing them before the use of any outward Means, and by ministring unto them who have not, nor never had the outward means, for he is the Light of the World, according to his own Testimony, and as John declared of him, He lighteth every man that cometh into the World, that all through him might believe, and believing might 〈◊〉 Eternal Li • e. Now if he ligh • eth all men, then surely he lighteth as well those who have means, as those who want them, and those who want, as those who have them, as truly, tho' not as equally; And therefore seeing they who want the outward means are immediately enlightned and taught, then surely they who have the outward means are also; otherwise their priviledge should be less who have the outward m •• ns, and theirs the greater who want them.

Q. How Mediately?

A. By the 〈◊〉 and breathings of his own Light and Life, in and through his faithful Servants and their Testimonies, whether by words or works; all which have a manifestation and ministration of Light and Life in them, to encrease and raise up Light and Life in them, unto whom they minister.

Q. But i • God and Christ minister Light and Life immediately unto men, are not all means usel • ss and unnecessary?

A. We are to distinguish betwixt things that are absolutely necessary, and things that are necessary in some respect; also, betwixt things absolutely necessary, and things very useful and profitable; for many things are greatly useful, which are not absolutely necessary. And thus, tho' men have no absolute need of outward means for the conveyance of Light and Life unto them, yet the outward means are very useful and helpful unto them.

Q. Give us one Example in another case.

A. All men have a Principle of Natural Reason in them, which without all outward means (either of Men or Books) teacheth them immediately some things belonging to Natural Reason; and yet none will deny but that both Men and Books are very useful and profitable to further us in the Knowledge of Natural Things, and in the exercise of our Natural Reason, to the further improving the same.

Q. But are the Immediate Teachings of God and Christ of absolute Necessity unto every Man, to give him the true and saving knowledge o • God?

A. Yea, they are; for indeed all outward Means could do nothing without the immediate teaching and ministring of God and Christ, by his holy Spirit, Light and Life; because the Immediate is the Ground and Foundation, or Principle, for or because of which the outward means are useful and profitable.

Q. Give us one Example in another case.

A. The same as before; for if men had not an inward and immediate Principle of Natural Reason in them, that taught them immediately some things belonging to Natural Reason, all the Men and Books in the World, though never so convincing, could not gain ground upon them; but because Men have a Principle of Reason in themselves, therefore when things of Reason are presented and offered to them, by Men and Books, they imbrace them and receive them, not simply or only because the Men and Books say so, but because th • 〈◊〉 Principle of Reason in themselves faith so, and doth witness and answer to the same things.

Q. By this it would seem that men are taught many more things immediately, than mediately.

A Yea surely, for according to the aforesaid Example, what men are there (except Fools and Idiots) but the Principle of Natural Reason in them, teacheth them, in the things of Natural Reason, above an hundred to one, more than any Books or Men ever did, or can do? As is manifest in the daily Occurrances and Occasions in the outward Life, a man's Natural Reason teacheth him a Thousand things wh • ch he never learned from Men or Books. Even so, the Children of God are taught of God many Divine & Spiritual Things, which Men nor Books never did, or could teach them.

Q. By all this it seemeth, that the Knowledge of Divine and Spiritual Things, must flow from a divine and spiritual Principle in the Heart, and that they cannot be known and learned sufficiently from or by the Natural Principle of Natural Reason.

A. It is even so; for tho' the Natural Reason in a subservient way, may be made use of, yet it can no more reach unto the things that are spiritual and divine, nor indeed so much, as a blind Man by all his Reason can reach unto Colours, to judge of them distinctly, or a Deaf man to judge of Sounds, &c. for even as the things of Sence are judged or known by a Principle of their own Nature, which Reason cannot immediately reach unto by descending; so the things of Faith, which are divine and spiritual, are judged and known by a Princ • ple of Faith that is of their own Nature also, to wit, divine and spiritual, which Reason cannot immediately reach unto by its ascending; but as a man, having the Natural exercise of his Senses, can use his Reason in Natural things that are sensible; so he who hath the use of his spiritual Senses, can use the same Reason in Spiritual things, to wit, in a subservient and subordinate way.

Q. What is the first thing required of men, that they may learn of God & Christ Jesus, so as to become wise through those immediate Teachings?

A. That they believe those Teachings, and receive them in the love of them.

Q. How can they do that?

A. Not of themselves, but there is a Virtue in all the Teachings of God and Christ, that is operative and effectual to cause men to believe them and receive them, and the Truth of them in love.

Q. What is next required of them?

A. That they continually apply their whole Minds, Souls▪ and Hearts unto this spiritual & divine Principle in them, and unto God and Christ therein, that it may have its universal influence in them and upon them.

Q. How can they do that?

A. By its own drawings, or rather by the drawings of God and Christ in it.

Q. What is the Vniversal Influence?

A. It is not only of an enlightning nature, as to give Knowledge, but it is of a quickening Nature, and of a leavening, healing, & purifying and sanctifying Nature; more particularly, it hath these two Properties, 1. To kill, consume and destroy sin, both in fruit and root, stock and branch; 2. To beget Righteousness and Holiness, which com ••• hends all the Fruits of the Spirit. such as Love, Meekness Temperance, Patience, Humility, Joy, Peace, Hope and Confidence, &c.

Q How is the Grace or Gift of God conveyed unto men at first? and how is it received?

A. As a small thing, even as a Seed, the least of all Seeds.

Q. And how is it multiplied and encreased in mens hearts?

A. By its growth in them; for if it doth not grow in them, it doth not multiply, but remaineth as dead and barren as unto them, though living in its own Nature.

Q. How doth it grow in Men?

A. By getting root in their hearts, even as a grain of Corn, by getting root in the Earth.

Q. How doth 〈◊〉 get root?

A It hath a native Virtue and Influence in it, whereby it taketh root in the heart naturally, if men do not resist it; and though the ground where it seeketh to take root, be foul and unfit, yet it hath a cleansing and fitting Virtue in it, to prepare the ground, and make it good and fit; but it requireth mans consent and concurrence, by which it acts, and God in it, and with it draweth and moveth effectually the heart of man unto it.

Q. But may these drawings and movings be commonly resisted?

A. Yea, they may, and so the work of mans Salvation may be hindered by Man himself, and that both in the beginning, or when begun in its progress.

Q. Doth God teach men all things necessary unto Faith and Godliness by this Principle?

A. Yea, as he is faithfully and chastely waited upon, believed and followed.

Q. But hath he not his Order in teaching, or doth he teach all at once?

A. He hath his Order▪ and doth not teach all at once, but line upon line, here a little and there a little, according as a man can bear, through the gravity of this Principle in them.

Q. What are the first things he teacheth in and by this Principle?

A. To deny Vngodliness and Worldly Lusts, to live soberly and Righteously, to live Godly; and when they have ascended by th • se degrees, he bringeth them into his holy Mountain, City, House, Kingdom, and Paradise, where he giveth them to enjoy of these pleasures & delights, that because of the sweetness, beauty and glory of them, are beyond all utterance or thoughts of mans heart.

Q. What are the first beginnings of Gods work in the heart, after convincement, o • enlightning the Vnderstanding?

A. Faith and Repentance?

Q What is Faith?

A. It is a cleaving of the Soul and Heart of Man unto God and Christ, according to the inward Revelation of his divine Power, Mercy and Goodness, in the shinings of his own divine Light, 〈◊〉 and Spirit within him.

Q Is then the Object of Faith God & Christ, as inwardly revealed?

A. Yea.

Q. What Faith then have they, who say, inward and immediate Revelation is not the common Priviledge of Men, nay, not of the Saints in these dayes?

A. They have not the true Faith, which is the Faith of Gods Elect, that worketh by love, and purifieth the heart, and is fruitful of good Works, but their Faith is but a Dream and Imagination, which as it findeth them in their sins, so it leaveth them to live & dye in them.

Q What is Repentance?

A. It is a change of the Mind, and of all the Powers of the Soul, and its Affections, from Sin and Unrighteousness, unto Holiness and Righteousness; so that whereas it loved, desired and rejoyced in sin before, and had a distaste of all Righteousness and Holiness, and an aversion & alienation therefrom, now it hath a distaste of Sin universally, and an aversion and alienation from it, and a true and intimate love of all Righteousness and Holiness, 〈◊〉 after it, and 〈◊〉 therein, and more abundantly after and in God and Christ, whose it is.

Q. How is this Repentance wrought?

A. By degrees, through the Power of God, his Life, his Love, his Judgment, his Mercy, his Goodness, revealed in his own Light by his own Spirit, as the heart is turned the • eunto, and continueth in a steady and fixed application unto the same; this naturally and gently melteth and thaweth the heart, and breaketh it into pieces, yea, changeth it from a heart of stone into a heart of flesh, and maketh it naturally to savour and relish the things of God, which it hated before, and to dis-relish & dis- • aste the things of dishonesty and Unrighteousness, which it loved before.

Q. What Rule (or Law) hath God given unto men, to serve, obey and worship him?

A. Even the same divine & spiritual Principle aforesaid, the Word of God, that is nigh unto us, even in o • r Mouthes and in our Hearts, that we may know it, believe it, and obey it ▪ This is the Law or Rule of the New Covenant, who walk after this Rule, Peace is and shall remain upon them▪ neither is there any Condemnation unto them, but Justification and Approbation from hence forth and forever.