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chofen to be the immediate forerunner and preparer of the way, and could point with his finger to the Meffiah? And yet is not this immediate teftimony from the excellent glory greater than the teftimony of John?

Fourthly, Confider whether Chrift's own words in the flesh to his dif ciples were furer than the voice from the excellent glory? If I fhould extol the words of Chrift in the flesh above the words of the prophets which teftified of him, should I therein do the words and teftimonies of the prophets any wrong? He was the Son; he had the fullness of life, the fullness of the Spirit, the great authority and virtue of God his Father. God (faith the apostle) who at fundry times, and in divers manners, spoke in time past unto the fathers by the prophets, bath in these last days fpoken unto us by his Son, Heb. i. 1, 2. feeming to exalt and magnify God's fpeaking by his Son, and the way of this miniftration above the miniftration of the prophets (which miniftration was first by him in the flesh, afterwards in Spirit, which is properly called the miniftration of the Spirit, 2 Cor. iii. 8.). Now confider whether this fure word of prophecy from the excellent glory, fo immediately from the majefty on high, was not intended by him as a feal to the faith of the difciples, as a feal to Chrift's appearance in the flesh, and to what he had taught them (which was fometimes in parables, and not fo fully understood by them); and whether this was not more bright, more ravishing, more certain, more establishing, than his common prefence and appearance among them, and than the words which he from the Father, not the Father to immediately himself, fpake to them? For that which is given to confirm a thing, is (in order of nature, and for evidence fake) more certain and clear than that which it is given to confirm.

Fifthly, Confider whether the voice of God's Spirit and light within in the heart be not more clear and certain to him that hears it, than any word or testimony from without? Is it not a furer word of prophecy than this relation or teftimony of the apoftles, of what they heard from the excellent glory? Yea, is it not furer than any teftimony of the fcriptures, or than all outward teftimonies put together?

Sixthly, Confider whether they who are turned from darknefs to the light, even to the inward manifeftation of God's Holy Spirit, ought not to give diligent heed unto it, until the day dawn, and the day-ftar arife in their hearts?

Lastly, Confider, what is the difference between this light fhining (as a word of prophecy) in the dark place, and the day dawning, and the dayftar arifing in the heart? Is it not the fame light, only further revealed and fhining in its glory, in the holy and pure place?

The apostle Paul excellently openeth the thing, Coloff. i. 25, 26, 27. First, he fpeaketh of the Word in general, which he was to fulfil, or fully to preach. Then he fheweth how this Word is a mystery, hid in the Gentiles (for fo the Greek, ver. 27. is) even in them that believe not; the Word is nigh there, the inftruction and commandment of life nigh there. But

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in those that receive the grace, and believe in the light, and fo become children of the light, and walk in the light, as God is in the light: in them Chrift is rifen, and they are rifen together with him, and he is in them the hope of glory. So that the day hath dawned there; the day-star hath rifen, and they know not only a meafure of Grace from Chrift, but Chrift himself arifen, dwelling, living, acting, walking in them, and they in him.

Let these things be duly confidered of, and equally weighed in the holy balance, and then I dare appeal to every serious and fober heart and mind, whether the inward light, the inward Word, the Word nigh in the mouth and heart, and the holy living teftimony thereof, the voice of the witness within, of the prophecy within, be not furer to that man that hath it, and hears and knows the voice of it, than any outward voice or teftimony whatsoever?

Object. But fome may object thus, or after this manner: I am fatisfied that there is a Word nigh in the mouth and heart (to which Mofes did direct the Jews, and the apostles the Chriftians), and that this Word doth enlighten the mind, and doth separate in the mouth between words and words, and is a fwift witness against the bad words, and a justifier of the good words, which come from the truth and uprightness of the heart, and are feasoned with grace. I also believe that this Word is quick and powerful in the heart, feparating and dividing between the thoughts and intents there; and that the teftimony thereof is furer and clearer (as to the hearts in which it shines, and to them whofe fpiritual ears are opened to hear its voice) than any words and teftimonies from without. And I am fatisfied alfo, that they who are the sheep of Christ, do thus hear the shepherd's voice, and do know both the voice behind them, when it comes after them to reprove their wanderings, and direct their minds into the true way; and also the voice before them, when the Shepherd (who is the leader) putteth forth his fheep, and goeth before them, and they follow him; for they know his voice, John x. 4. Yea, I have had the experience hereof in my own heart: for I bave felt that work within, and that living sweet teftimony of God's Spirit in my own heart, which hath been more to me than all that ever I heard or read from without; fo that I can truly fay (with the Samaritans, John iv. 22.) Now I believe, not because of the teftimonies or words I have heard from without, but from the evidence and demonftration of life, and of God's holy Spirit my own heart. Nor can I fee how the apoftle Peter, in this place, can prefer the teftimonies of the prophets (for that which is called the New Testament was not yet written and added to the old) before this glorious immediate teftimony from God Almighty, which Chrift was honoured with, and they were greatly bonoured in being admitted to be beholders and witnesses of. Yet fomewhat flicks with me; namely, those words of the apostle, ver. 20, 21. wherein he plainly feems to me to fpeak of the fcriptures or writings of the prophets, as if they bad been the more fure word of prophecy, which in this place he had directed to. For why should be fay thus, Knowing this first, &c. unless he had intended the fame

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Word of prophecy which he had been speaking of before, and directing their minds how they might make use of that Word of prophecy?

Anfw. Peter was the minifter of the circumcifion, and he was to deal with people who were great admirers and studiers of the letter; therefore, though he, as well as Paul and John, and the other apoftles (Rom. x. and Acts xxvi. 18. and I John i.) was to direct men to the Word within, and light within; yet he knew it was of great concernment to them rightly to read and be able to understand the letter without. Therefore, having firft directed them to the Word of prophecy, to the path of the juft, which is the inward fhining light, to the light which fhines more and more in the dark place to them that give heed to it; in the next place it was very proper, ufeful, and neceffary to direct them how to read the fcriptures aright. For indeed the oracles of God were given to them, Rom. iii. 2. and they ought to be diligent in the reading of them, that they might understand the holy prophecies and precious promifes, &c. and reap the hope and comfort of them, and be made partakers of the divine nature, which is the thing promised. And not only to the Jews, but to the Christians gathered from among the Gentiles in that age, were the fcriptures greatly useful: and fo they are alfo to fuch as are gathered by the Holy Spirit and power of God in this age. The prophecies, the judgments, the promises, the mercies, the experience, &c. are all ufeful, and profitable to those that read and understand them in the light of God's Holy Spirit. But the first thing needful is, to turn a man's mind to the light, that he may have somewhat to guide him, fomewhat to stay his mind upon in reading the scriptures, fomewhat to open and unfeal the holy and divine words and myfteries to him. For no man can truly and rightly understand the fcriptures, but as his mind is opened by the Lord, and the understanding of words and things given him. So that this is exceeding neceffary to be known (after a man is turned to the light and Word of prophecy within, and comes to read the outward oracles and teftimonies of the Holy Spirit) that all the holy men spake not in their own wills, nor in the will of the flesh, nor in the will of man, but as the Spirit of God gave them words, and moved them to fpeak. And those words spoken by God's Spirit knoweth none, but that Spirit which spakę them. So that no man ought to venture by his private spirit to undertake to open and interpret those words; but he must first receive the fame Word of life, the fame Spirit of prophecy within, and wait upon him, and learn to know his voice, who openeth what and when he pleaseth to the fons of men. And fo when the fame Word of life fpeaks in a man's heart now, fhewing things to come, either concerning a man's felf or others, that man must be careful to retire, and lie very low before the Lord, waiting upon him for the true understanding and right interpreting of his own words, elfe a man may easily mifunderstand and mifapply what was truly and rightly Spoken. So that this is the right way of understanding the words of pro phecy from the holy men of God in former ages, and the inftructions of

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the Word of life in the heart. The fecrets of the Lord are with them that fear bim. In the true fear the ear is opened, and the right understanding given; but in the wifdom of the fiefh, and in the confidence thereof, it is eafy erring at any time from the true fenfe and right ufe of that which was opened and given by God, either for the foul's own good, or for the good of others.

To conclude this appeal: there is one confideration on my heart to propofe to the serious and fober-minded; and oh! that they might rightly confider and understand it! David was a man after God's own heart, a wife man, an inwardly-exercifed man, an experienced man, an holy, fpiritual, heavenly man; a man who knew the inward everlafting kingdom, and had the Spirit of God, and witneffed his truth in the inward parts: can ye think that David did not know the Word and commandment of life within? Did not God write his law in his heart? How elfe could he become a man after God's own heart? Did not he witnefs the everlasting covenant, and the law thereof, the new law, the living law, even the law of the Spirit of life in Chrift Jefus? Now when David faid, the law of the Lord is perfect, converting the foul, what law did he mean? What is the law which converts the foul to God? Can any thing less than an inward power, an inward light, an inward law, an inward life, than the inward drawings and teachings of God's Spirit, convert the foul to God? And what teftimony is that which makes wife the fimple? Is it not the inward teftimony? What made him wifer than the antients, and his teachers, who knew and could teach the law outward? Were they not the inward teachings and inward precepts of God's Holy Spirit from the Word of life within, which doubtlefs was very nigh him, he being a man fo exercised by God's Spirit, and fo formed after his heart? And what are thofe right ftatutes which rejoice the heart, and the pure commandment which enlightens the eyes, and the clean fear and righteous judgments? Are not all these things known within, and received within? Doth not God put his fear within, in the heart? Doth not God reveal his righteous judgments within againft fin and iniquity? Oh! how did David cry out becaufe of God's dreadful judgments upon him for fin, and faid his fore ran in the night, and he watered his couch with his tears! And in another place, My flesh trembleth for fear of thee, and I am afraid of thy judgments. And when he fpeaketh fo much (as in Pfal. cxix.) of God's word, God's law, his teftimonies, precepts, ftatutes, judgments, &c. what doth he speak of? Doth he fpeak of the outward or inward miniftration of the Word in the heart? Doth he not speak of the inward writing, of the law in the heart, of the commandment in the heart, of the teftimony of life there? For he had the teftimony within, the Spirit within, the law within, the light within, the inward and fpiritual kingdom (wherein the holy dominion of God is revealed) he knew within; and fo believing, could speak of the power and glory thereof, and of God's wonderous works, Pfal. cxlv. And when he faid, thy Word is a lamp unto my feet, and a light unto my path,

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what Word did he mean? Did he mean the letter or law outward, or the Word nigh in the mouth and heart, which Mofes had teftified of, and directed the Jews to, and he himself had been very well acquainted with ? When again he faith, Wherewithal fhall a young man cleanfe his way? And immediately giveth the answer, By taking beed according to thy Word. Doth he mean the letter without, or the Word within? What is it that cleanseth the heart, that cleanseth the way? Is it any thing less than the water of life, than the blood of the everlasting covenant, than the Word and life of truth within? Sanctify them by thy truth; thy Word is truth. In the sense of that inwardly, and obedience to it, is the renewing and fanctification felt. And fo this brings to be undefiled in the way, and to keep the teftimonies of life, and preferves from doing iniquity. Bleffed are the undefiled in the way, faith he, who walk in the law of the Lord. Bleffed are they that keep his testimonies, that feek him with the whole heart. They alfo do no iniquity, &c. Had he no experience of these things himself? Yea, furely. He knew the holy heart, the pure heart, the new and heavenly image, the heart after God's own heart; and he knew what it was to walk in innocency, and to be kept out of fin. Hear what he himself faith, Pfal. xviii. 21, &c. For I have kept the ways of the Lord, and have not wickedly departed from my God. For all bis judgments were before me, and I did not put away his ftatutes from me. I was alfo upright before him, and I kept myself from mine iniquity. What was that? Was not that it which had moft power over him, and was most apt to entangle and enfnare him? Now he that arrives here, he that doth this, that keeps himself from his iniquity, doubtless witneffeth great power and victory over leffer and smaller fins. Was not David ftrong in the Lord, and in the power of his might? Did not the Word of God abide in him? Did not he overcome the wicked-one by the power thereof? How elfe could he walk thus in the ways of the Lord, as he expreffeth, and keep himself from his iniquity?

Now this Word of life, thefe living teftimonies and precepts, yea, the everlasting ordinances and ftatutes of the new covenant, with the fure mercies of David, which Word Mofes had teftified of, and directed to, and David had experienced (it being the pearl he had treasured up and hid in his heart) and which was the Word of faith which Paul and the other apostles preached and teftified of, turning men from darkness to this inward light; I fay, this Word, this living Word (and the inward miniftration thereof) God hath revealed and made manifeft in this our day, and hath turned the minds of many to it, and is daily inviting men to Shiloh's ftreams, to the living waters, to the light and habitation of the living. Bleffed are they that hear the joyful found, and come to the holy mount and city of our God, where life lives and reigns, and is fed on by all the living; who are God's elect, God's heritage, God's vineyard of red wine, God's inclosed garden, whom he watcheth over night and day, and watereth every moment; and in whom he dwelleth and walketh, and is to them a God and Father, and

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