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THE LIFE
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ISAAC PENINOTON;
TO WHICH IS ADDED
A REVIEW ORMIS WRITIJ^VS:
JY
JOSEPH GURNEY SEVAN.
ION DON :
PRINTED AND SOLD BY WILLIAM PHILLIPS, Ceor^e-'lTard, Lombard-Streett
1807..
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INTRODUCTION'.
THE character of a man may be known by his writings; and it must be allowed of greater importance to inspect the thoughts of a virtuous man^ than simply to know the outward circum- stances of his life. But when we are pleased or edified with the writings of an author of dis- tinction^ we become naturally curious to know the manner in w^hich he passed his time ; and, on the other hand, if we are led from the perusal of biography^ to believe that the subject of it was a person qualified to please or to edify, we are disposed to continue our acquaintance, by perusing also the memorials of his ^visdom which he has left behind him.
It is chiefly on the former account that a collection of the few scattered accounts of the
a 2
IV '^ INTRODUCTION.
life of Isaac Feninoton would be^ if well exe- ciited^ a useful work. His numerous tracts have been three times edited, and lie open to the ac- cess of every one. They are generally grateful and consolatory to that class of readers which is composed of persons who feel their own feeble State^ with respect to religious concerns; and desire to be, so far as it is right they should be, assisted by the experience of others. But two quartOj or four octavo volumes^ closely printed, are, to many, formidable things; and it is certain too, that considerable attention of mind is a re^ quisite qualification, and considerable calmness of mind a very desirable one, to sit down to the perusal of the valuable remains of this eminent W\Q:nA. Cursory readers, also, have imputed to Isaac Penington the charge of mysticism : a term, as generally used, of not the most definite im- port, but sometimes sufilcient to deter the impa- tient from examining for themselves into the justice of the charge.
It is then worth the attempt, to introduce, by a short memorial, so excellent a waiter as Isaac Penington, to the knowledge of such as are not likely otherwise to undertake to know him for themselves ; and there is the more reason to hope that ths account which I have compiled, may occasion a desire to know more of him.
INTRODUCTION.
because it must necessarily include many ex- tracts, in which he will be permitted to relate, in his own terms, his own history.
In the narrative considerable use is made of a manuscript Account of many particular events m the life of Mary Penington, wife of Isaac Pening- ton, written by herself. Recourse has also been had to a manuscript Collection of letters written on various occasions by Isaac Penington, lately presented by John Kendall, of Colchestsr, to the library belonging to Friends in London.
However, beside the many specimens of hi^ temper and manner, which are interspersed throughout this biographical sketch, I have pro- vided a slight epitome of his written labours, in the Reviewt which follows it. By the perusal of both, I believe the reader will form an idea, not very far from the truth, of the character of this our predecessor in profession. I hope that
+ In the. second part of the Review the reader will fre^ fluently observe mention made of Whiting's Catalogue. The title at length is, ' A Catalogue of Friends' Books ; written. ' by many of the people called Quakers, from the beginnnig ' or first appearance of the said people, collected for a <> general service, by J. AV. London, 1708:' about 23a pa^'ges, 8vo. It is the prime book for such as wish to make 3, cqli^ction of our ancient Friends' writings.
a:>
Vl INTRODUCTION.
it may induce him occasionally to have immediate recourse to his instructive page; and I heartily desire that an acquaintance with it may be bene- ficial : as it will be, if it prove the means of leading him to a more intimate acquaintance with his own wants, and with the power and love of his Redeemer.
/
CONTENTS
CHAP. I.
His birth — education — station of his father- some hints at his political sentiments^ and his moderation, taken from his early writings — his marriage — the reproof given to him and his wife, for their gaiety, by a friend — further discourse with this person — interview with T, Curtis and W. Simpson, by which Mary Pen- ington is convinced — Isaac at J. Crook's in Bed- fordshire, there fully convinced by George Fox — his account of his spiritual travail, taken from his treatise ' Concernins: God's teachings ^ and Christ's law* — further account from T. Ellwood's testimony — further account from Works, vol. 2. p. 49 — further account from his Address to the Rulers, Teachers, and Peo- ple of New-England, Works, vol. 1. p. cclvi.
page L
■-♦
CHAP. IT.
Recount of Mary Penington — her desire to be ^ble to perforin true prayer — her written, and
a 4 . .
VUl CONTENTS,
extemporaneous prayer — marries Colonel iSpringett — her husband's death — refuses to have her child sprinkled — seeks solitude, for prayer — yet attends diversions— a dream — her habit of trust — cannot pray — another remark- able dream — her marriage with I. PeningtoH;, and its motives — some previous knowledge of Friends — her state of mind when Curtis and Simpson visited the family — her conflicts — her. joy at the first meeting held in I. Penington's house — further account of her spiritual state,
jpage 35. '
CHAP, IIL
Reproaches and insults bQstowed on I. and M. Penin^ton — extract of a letter to his father — a visit, from the family of Ellwood — the al- teration in that of I. P.: — its effects — a second visit, at which the younger Ellwood is con- vinced— M. Penington pleads for him with his father, and takes him to Chalfont. First im- prisonment of Isaac Penington — his letter from prison to T. Ell\vood — the manner of his confinement — his employment — his piece ^ Concerning the Magistrate's protection of ' the innocent' — release — apprehended again but not imprisoned — is the means of intro- ducing Ellwood, as reader, to Milton — engages him as tutor, to his children — some extracts from his writings — second imprisonment — third imprisonment, having been taken into
CONTENTS. iX
custody whilst attending the burial of a friend —his cheerfulness in prison— release— fourth imprisonment— plague in the gaol— released —soon imprisoned a fifth time— his letter to the Earl of Bridgewater— his health impaired —his release— letter to a friend — to George fox— to Friends of Amersham, page 51.
CHAP. IV.
Loss of his estate— attachment to his friends in Bucks — goes to board at Waltham-Abbey, Essex— by the assistance of his wife purchases a house at Amersham Woodside— she super- intends the alterations — Conventicle-act— 5ixth imprisonment, at Reading— released by patent with many others— his constancy in suffering— death of his son at sea— his tract entitled ' Flesh and blood of Christ/ &c.— its occasion— a review of it— letter to a friend,
j^age 91,
CHAP, V, '
Goes to Astrop Wells— writes to the resorters to that spot— also hi^ tract called ^ The everlast^
- ing Gospel; &c.— also to the O^^ford scholars- goes into Kent— at meeting in Canterbury- taken ill— dies at Goodnestone-^Court— buried at Jordan's, Bucks— register^some account of those who wrote testimonies of him— G. White- head—S. Jennings— A. Rigge— T. Zachary—
X CONTENTS,
R.Jones — T. Evernden — C.Taylor — A.Parker — copy of his son's testimony — of his wife's.
page 115,
CHAP. VI.
Account of his widow — her state of mind — her daughter Guliehna Penn — laid up with a fever at Edmonton — her state of mind when ill, and ailing — her fear of death removed — dies at; Worminghurst^ Sussex. page 134,
REVIEW. Part I.
Review of the writings of Isaac Penington, , before he joined the Society of Friends.
Page
1. A Touchstone, or trial of Faith, &:c. 1648. 145
2. The great and sole Troubler of the Times, re- presented in a map of misery, &c. 1649. - 14^
3. A Voice out of the thick darkness, &c. 1650. 148
4. Light or Darkness, displaying or hiding itself,
as it pleaseth, &c. 1650. - _ _ 7'^/^,
5. Several fresh inward Openings, &c. 1650, 149
6. An Echo from the great deep, &c. 1650. ibid,
7. The fundamental right, safety, and liberty of
the people, &c. 1651. - - - 151
8. The life of a Christian, which is a lamp kindled and lighted from the love of Christ, &c. 1653. ^^^
. CONTENTS. Xi
^ . • • Pag,
g. A considerable question about Government briefly discussed, &c. 1653. - - 153
10. Divine Essays, or considerations about several things in Religion, &c. 1654. - 155
11. Expositions, with observations sometimes, on several scriptures, &c. 1656. - - 157
REVIEW. Part IL
Review of the writings of Isaac Penington, after he joined the Society of Friends.
Page
1. The way of life and death made manifest, &c. 1658. - - - - - 167
2. The scattered sheep sought after, &c. 1659. 169
3. Babylon the Great described, &c. 1659. 171
4. The Jew outward, being a glass for the pro- fessors of this age, &c. 1659. ■ ' ^7^
5. The Axe laid to the root of the old corrupt tree, &c. 1659. - - - ^73
6. To the Parliament, the Army, and all the well- afie£i:ed in the nation. 1659. - 176
7. Abrief account of som.e Reasons, &c. No date, ibid,
8. Some considerations, proposed to the city of London, &c. No date. - - 177
9. Some considerations proposed to the distracted nation of England. 1659. - - ihid.
10. To the Army. - - - 178
11. A question propounded to the rulers, &c» of England, 1659. _ - - ilfid.
12. The root of Popery struck at, &c. 1660. ihid.
Xll CONTENTS.
Page
13. An examination of the grounds or causes, &c, respecting the persecution in New-England.
1660. - - - 180
14. A warning of love, &c. 1660. - 181
15. Where is tlae wise? Where is the scribe? &c, 1660. - ■ - - - 182
16. An Epistle to all such as observe the seventh day of the week for a sabbath. 1660. - ibid.
17. The new covenant of the gospel distinguished from the old covenant of the law, &c. 1660. ibid^
18. Seme few queries, &c. proposed to the Cava- liers, &c. No date, - - - 183
19. Some queries concerning the work of God in
the world, &c. i66o. - - 184
20. The consideration of a position concerning the book of Common Prayer. 1660. - 185
21. An answer to that common objection against the Quakers, that they condemn all but them- selves. 1660. -I r 187
22. The great question concerning Swearing, &c.
1661, - - - 188
23. Somewhat spoken to a weighty question, con^ cerning the magistrate's protection of the in^ nocent, &c. i66i. - - ibid.
24. Concerning Persecution, &c. 1661. - 189
25. Some directions to the panting soul, &c. 1661 190
26. Concerning the worship of the living God, &c. No date. - - - 191
27. To all such as complain that they want power, &c. 1 66 1. - - ^. ibid,
28. Some questions and answers for the opening
of the eyes of the Jews natural, &c. i66r. 192
29. Some questions and answers showing m^n his duty, &c. 1662. - - 193
30. Some observations oh that portion of scrip- ture, Rom. xlv. 20. 1662. - - .X9.4:
CONTENTS. Xiii
Page
3 1 . Three queries propounded to the Khig and Parliament. No date. - - 195
32. A salutation of love and tender good-will to the Commissioners of the Peace for the county
of Bucks. No date. - - 196
33. A weighty question propounded to the King and both Houses of Parliament. 1663. ^^^^'
34. Some of the Mysteries of God's kingdom glanced at, &c. 1663. *" " ^9^
35. Some deep considerations, concerning the state of Israel, past, present, and to come, &c.
No date. - - - - 201
36. Concerning God's seeking out his Israel, 8cc. 1663. * - - 203
37. Some queries concerning the order and govern- ment of the church of Christ. No date. - 206
38. To Friends in England, Ireland, &c. 1666. 207
39. One more tender visitation to this generation, &c. 1666. - - - 208
40. Concerning the Church, under the Gospel, &c. 1666. - - - ihid.
41. Concerning the sum or substance of our Reli- gion, who are called Quakers. No date, 209
42. "Some things of great weight and concernment
to all, &c. 1667. - - 210
43. A question to the professors of Christianity, &c. 1667. - - - 212
44. To such as are not satisfied with a profession, &c. 1668 . - - - 215
45. Observations on some passages of Lodowick Muggleton, &c. 1668. - - ibid.
46. Some things relating to Religion, proposed to
the Royal Society, &c. 1668. - 216
47. Of the Church in its .first and pure state, in
its declining state, &c. 1668. - 219
XiV ' CONTENTS
Page
48. An inquiry after Truth and Righteousness, &:c. 1671. - . - 221
49. The holy Truth and People defended, &c. 1672* - - _ - 222
50. The ancient principle of Truth, &c. 1672 223
51. Naked Truth, &c. 1674. - - 225
52. The flesh and blood of Christ testified to, &c. 1675. - - -■ - 228
53. To the Jews natural and spiritual, &c. 1(577. 230
54. The everlasting Gospel testified to, &c. 1678. 233
55. A further testimony to Truth. Posthumous, ibid.
56. Life and Immortality brought to light through
the Gospel. Posth. - - 236
57. A reply to queries and animadversions. Posth, 243
58. A fevi^ experiences, &c. Posth. - 247
59. A treatise concerning God's teachings, &c. "
Pofth. - - - * 249
60. A question answered, concerning reading the
Scriptures aright. Posth. - - 252
Ci. Somewhat relating to Church-government. Posth. - - - - 254
62. Some misrepresentations of Me, concerning church-government, cleared. Posth. - 256
63. The Seed of God, and of his kingdom, treated
of, &c.- Posth. - - 258
64. An epistle to all sgrious professors. Posth. 261
65. A reply to an answer of some queries. Posth. 265
Also, the following short pieces, scarcely to be called books.
a. Five Epistles to Friends in Chalfont. - ibid h. Some queries concerning compulsion in Religion, ibid
c. Concerning the dispensation of the Gospel ibid
d. Some experiences, &c. - - 266 f. Concerning the times and seasons, ^c. - 267
ADVERTISEMENT.
In the second part of the Review^ may be found some observations on the following important subjects; inmost of which the sense of our author on them is plainly apparent.
|
Atonement - Page 264 |
Love - - Page 199 |
|
Christ - - 245 |
Perfection - 246 248 |
|
Co-essence - 238 ibid |
Peter's 2d Ep. i. 19. 224 |
|
Imputation - - 242 |
Reading the Scriptures 253 |
|
Infallibility - - 266 |
Scripture - - 244 |
|
John's I St Epistle, v. 7 262 |
The Seed - - 258 |
|
Joy - - - 228 |
Silent worship - 251 |
|
The Lord's Prayer - 239 |
Trinity - - 263 |
MEMOIRS, &c.
CHAP. L
His hirtJi — education— station of his father — some hints at his political sentiments, and his modera- tion, taken from his early writings — his mar^ riage — the reproof given to him and his wife, for their gaiety, by a friend— further discourse -with this person — interview with T. Curtis and W. Simpson — hy which Mary Fenington is con- -i^inced — Isaac at J. Crook's in Bedfordshire, there fully convinced hy George Fox — his ac- count of his spiritual travail, taken from his treatise ' Concerning God's teachings, andClirist's ( law'— further account from T.Ellwood's Testi- mony—^fm^ther account from Works, Vol, 2. p^ 4:9— further account from his Address to the Rulers, Teachers, and Feople of New England^ Works, Vol, 1. p. cclvi.
I
SAAC PENINGTON was born about the year 1616, heir, to use the words of his son-in-law* William Penn, to a fair inheritance. It would
* By marriage with Gulielma Maria Springett, daughter of Isaac Peningtott's wife by a foriner husband.
A
{ 2 )
be gratifying to trace the steps of the childhood of a man^ in whom the simplicity of the child so long survived the weakness ; but until further search can be made^, it must suffice to learn from the same author, that his education was suitable to his quality among men, and that he had all the advantages that the schools and universities of his own country could bestow; as well as such as arose from the conversation of some of the most knowing and considerable men of the time. He arrived at manhood at a period when England was agitated with the tem_pest of civil commotion^ by means of the discord between Charles I. and his parliament ; and as the father of Penington was himself a violent partisan, the son, had his temper inclined him to enter the lists, might probably soon have arisen to eminence in the republic. But he seems early to have set his mind on another contest than the one for worldly power; and ""to have chosen a life dedicated to an ' inquiry after God, and a holy fellowship with *" his despised' people. He chose, he sought, he strove, and he obtained ; but had his choice been to follow the- path into which his father had entered, disappointment would most likely have been the ultimate consequence. The elder Penington had been chief magistrate of the me- tropolis, he had raised the forces of the city to join the parliament's army, he had been intrusted with the charge of the Tower, and had been one of the council of state; but the Restoration re- versed the condition of public affairs, and he died
.0
( 3 )
a prisoner in the fortress^ which he had formerly commanded.
But though Isaac Penington forbore to enter into the contests which rent the nation^ he was far from being an unconcerned spectator of the misery of his country. To this some of the tracts which he published long before he joined the Society of Friends^ bear ample testimony. But he looked for the cause of the evil rather in the depraved stale of man's heart in general^ than in any particular party or set of men. In the pre- face to one tracts published in 1650^ entitled^, according to the fashion of titles in those days^ ' A Voice out of the thick Darkness/ he men* tions an intention he had before conceived of publishing something concerning the state of affairs. ' I should have expressed/ says he, ^ ill will to none, but onlv have uttered that *■ deep affection that w^^s then in me^ towards the ' soldering and healing the distempers of such ' spirits as are made more miserable by their ' own discontents, than they could be by any *■ thing else that can^ in probability^ befall ' them' — ' There are one sort of men whom I
* should more especially have applied myself
* unto ; who are "vvonderoiis eager after making ' the nation happy; waiose spirits can be no *■ w^ays satisfied till they see the attainment of
* that universal freedom, and the flowing forth ' of that universal^ speedy justice, which is easy ' to be desired, but hard to be met with/ To persons of this description, he gives the folio w»
A 2
( 4 )
ing advice. ' Be content to pass tlirough your ' pilgrimage without the full enjoyment of that ' freedom ye have desired^, and pressed so hard
* after. There is a power above^ whose will may ^ cross yours in this ; which may as well find ' fault with your untow^ardness to be governed, ' as with the self-seeking of such as have been ^ governors/ — ' It is a brave thing sometimes ' to oppose the yoke; but a braver, from judg- ^ ment to submit unto it. It is, in many cases ' better for particular persons, yea for societies^ ' to bear, than avoid the yoke/ — ' It is the stiff- ' ness of the neck, and unbrokenness of the spirit ' that chiefly makes all our yokes so harsh/ But he subjoins, ' Groan, pant after, and in a just
* way pursue, the attainment of perfect freedom. *^ Lie not down as a slave, wuth a base, abject *■ spirit, counting slavery best ; but with a sweet ^ spirit submit to it for necessity's sake ; and let ' 2i sense appear of your prizing and desiring of ' liberty. And what way of attaining it is made ' out to you plainly and evidently justifiable^ ' forbear not to fall in with; vet not in such a *■ violent and irrational manner, as to make your '■ more noble parts far worse slaves to brutish ^ passions within, to avoid a more inferior slavery ' of the outward and more ignoble part/
It is probable that notwithstanding the mild- ness and moderation of his temper, and his great preference of peace to contention, Penington in his judgment inclined to a commonwealth. For in the following year he published a pamphlet
( 5 )
entitled, ^ The fundamental rights safety, and 11- *" berty, of the people (which is radically in ' themselves, derivatively in the parliament, their *" substitutes or representatives) asserted/ ''This ' right,' saith he, ^ lieth chiefly in these three *■ things — in the people's choice of their govern- ^ ment and governors — in the establishment of ' that government and governors whom they *■ shall choose— and in the alteration of either as *■ they shall find cause/ These principles are de- mocratical, and accordingly the Salus popuUj su- prema lex, is the prominent feature of the book. But it is at most a representative, not a pure, democracy at which the author aims. He show^s the impossibility of the people acting for them- selves; and the impropriety of a parliament as- suming both legislative and administrative power. He seems even not averse to the latter being placed in the hands of a king. ^ Though* these are his words, ' I shall not plead for the re- *" settlement of kingly government (for I am ^ not s^ far engaged in my affections to it, as it ^ yet hath been) yet I would have a fair and ^ friendly shaking hands with it, and not any ' blame laid upon it beyond its desert. For ^ doubtless it is both proper, good, and useful ' in its kind ; and hath its advantages above any ' other government on the one hand, as it hath ^ also its disadvantages on the other hand.*
In short, though the desire of Penington seems \o have been the general welfare of the people |
A3
( « )
he only expected it (so far as civil policy can effect it), from the preservation of every rank in the state within itz own limits. ' Kingly *" power/ thus he writes in his prefatory address to the parliam.ent^ ' did pass its limits^ we may ^ now speak it/ The times of Charles I. the late stretches of prerogative by that monarchy and the attempts at power independent of the parlia- ment^ were of course fresh in his mernorv : but Penington im.mediately subjoins, ' Doth parlia- *" mentary power keep within its iimuts ? — ' And
• if things should yet devolve lovvcr^ into the ^ great and confused body of the people, is it ' likely they would keep their limits ?' — ' Man *■ cannot be free in himself, nor free from himself,
• (while self is in him it will make him selfish) ^ and vrhile it is so, others under his power or ^ within his reach cannot be free/
Another short extract from, the body of the work may close the description of the political part of the character of Isaac Penington, and show that universal benevolence formed its basis.
• There is not one sort of men upon the face of the ' earth, to whom I bear any enmity in my spirit ^ (though in some respect I must confess my- *■ self an enemy to every sort of m^en); but wish;, ' vv^ith all my heart, they might ail attain and ' enjoy as much peace, prosperity, and happiness ' as their state will bear. There are not any to ^ v/hom I should envy government ; but, who-
'^ ever they are^. they should have my vote oU
( 7 )
' ,their behalf, whom I saw fitted for it and called
' to it.'*
At the time of these publications Penington
was more than thirty years of age : they are not,
therefore, to be considered as the mere effusions
of an ingenuous youthful mind; but as the result
of observation and judgment, operating on a
mind amply endued with philanthropy and piety.
Nor can his attachment, at a much later period,
to the principles of Friends, be ascribed oS course
to the ardency of a youthful imagination, for ne
had then arrived at least at his fortieth year ; an
acre at which the manly cliaracter is, if ever,
fully developed ; and he appears, besides, by hu
writings, to have been a man of unusual calmness
* The following e:ttract of a letter written many years after may further show how little of a politician as the word is conm/only used, was Penington. See Kendall's IIS. Coll. Vol. 1. p. 331.—' Now as to his relation of the affairs of the late times, I was observed by all sorts to be one of a retired spirit and conversation, not meddling with affairs . covenants, or engagements ; nor taking any advantage of
< preferment, gain, or honour, in those times, when thrust
< unon F-.e ; but mourned with those that suffered in those ' times ; not expecting much happiness from outward ' changes ; nor satisfied with any of the changes that then ' were! I would I could yet see the change which I have, ' all along, longed to see, which was not of the outward ' form of government, but from unrighteousness to nght- « eousness. This is the plain truth of my heart m thesq ' things, and I coulcT wish from my heart that the Lord
God of beaten and earth had taught thee to fear and lov-e God and the king, as he hath done me, in trutn and r.g...
< eousness.'
A 4
< 8 )
of mind. He had married^ in what year I do not find*, Mary, the v^idow of Colonel Springett ; and at the time of his adopting the profession of Friends lived on his estate at Chalfont^ called St. Peter'Sj in Buckinghamshire. The ground of their union was a coincidence in religious sentiments: Each had long been dissatisfied with many of the forms in use, even in those times of supposed re- formation; each was earnestly seeking after a re- ligion that could bring assurance with it; and each was in no small degree already acquainted with spiritual exercises, and devotions. One day, as they were walking together in a park, a man v^ho had lately attached himself to the people called Quakers, rode by; and remarking their gay ap- parel, reproved them aloud for their pride. Mary Penington replied with disdain, ' You are *" a public preacher indeed, thus to preach on the *■ high-way.' The stranger^ who, having said what appeared so far sufficient for him, was pro- bably riding on, now turned back; for he said that he again felt a love for Isaac Penington, as he saw grace in his veiy countenance. He there- fore drew- up close to the pales, and spoke to them of the light and grace of God, which had appeared to all men. Isaac Penington engaged hun in discourse, and the occupier of the pre- mises invited him in ; but as he perceived Penmgton to be superior to him in argument, by means of his natural and acquired abilities,
» Probably not later than 1654, stat. 38,
( 9 )
and as he knew himself to be but vounp- in religious experience^, he declined the debate ; but said that he would the next dav brings with him a man, who should answer all the questions and objections of his learned disputant. The person thus intended to be produced was George Fox ; but the zealous stranger was disappointed of his assistance ; and our pious couple were vi- sited by two other friends^ namely Thomas Curtis of Reading, and William Simpson from Lanca- shire. I do not find any particulars of their conversation so far as it related to Isaac. Mary has left an account of the effect of the visit on her mind, as tending to her fully giving up her heart to the doctrines and practices of Friends. It is also not to be doubted that Isaac received in this conference some inducements X.Q make trial of their doctrines; but he was not hasty to adopt their manners; and indeed those of the persons who had declared to him these doctrines, appeared very mean and contemptible.
It is not easy to fix with precision the date of the convincement of Isaac Penins^ton. Alex- ander Parker, an eminent friend, in his testi- mony prefixed to Peningtcn's works, savs that he first saw him at a meetino^ at Readinir in the year 1656 (probably attracted thither by ac- quaintance with Thomas Curtis); and that though Penington did not then bear the garb and ap- pearance of a friend, his soul cleaved to him m the bowels of the love of truth. William Penn, ivi. a similar testimony, but in his cv^n peculiar
( io )
style, say.s ^ About the year 1657 it pleased the ^ Lord to send him a Peter^ to declare to him ' that the time of the pouring forth of the Holy * Spirit^ and breaking forth of the heavenly '' work of God^ in the souls of men and women, ' w^as come ; and many Aquilas and Priscillas ' came after^ w^ho instructed him in the way of ' God more perfectly.' It seems, however, to have been at a meetino- held at the house of John Crooks who had been in the commission of the peace^ in Bedfordshire, and by means of the preaching of George Fox, that Isaac Pening- ton became fully satisfied. Of this meeting, Vnich was held about the time called Whitsun- tide, 1658, and of the doctrine preached in it, there is a large account in the Journal, or rather Annals, of George Fox. — ' At this meeting/ says Alexander Parker before mentioned, *" the mys- ' tQvy of iniquity was so opened, and the mys- ' tery of the gospel of peace so plainly mani'^- ' fested, that he (Penington) was fully satisfied; ' and from that time gave up himself to the -' obedience of Truth — took up the cross — and ' suffered with us for the name and testimony ''lof Jesus.' These dates bespeak him to have been from forty to forty-two years of age when he joined the rising and persecuted society of Friends. The steps which led to this event, and the peaceful establishment of the mJnd of Isaac Penington in the adoption of this despised pro- fession, let his own w^ords declare.
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•^ I was acquainted/ says he, ' with a spring of ^ life from my childhood;, which enlightened me
* in my tender years, and pointed my heart to- ' wards the Lord, begetting true sense in me, ' and faith, and hope, and love, and humility, ' and meekness^ &c. so that indeed I was a won- ' der to some that knew me, because of the "^ savour and life of religion w^hich dwelt in my
* heart, and appeared in my conversation. But ^ I never durst trust the spring of my life, and *■ the springings up of life therefrom ; but in ' reading the scriptures, gathered Vvhat know- ' ledge I coi'ld therefrom, and set this over the *" spring and springings of life in m^e ; and indeed •^ judged that I ought so to do. Notwithstand- *^ ing which, the Lord was very tender and mer-
* ciful to me, helping me to pray^, and helping *■ me to understand the scriptures, and opening '^ and w^arming my heart every day. And truly, ^ my soul was very near the Lord, and my heart ^ was made and preserved very low and humble ^ before him, and very sensible of his rich love ' and mercy to me in the Lord Jesus Christ : as ' I did daily from my heart cry grace, grace^, ' unto him, in every thing m.y soul received and ' partook of from him.'
' Indeed I did not look to have been so broken, ^ shattered, and distressed, as I afterwards was, *■ and could by no means understand the mean-
* ing thereof, my heart truly and earnestly de- ^ siring after the Lord, and not having the sense
* of any guilt upon me.' — ' At that time^ vrhen
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^ I was broken and dashed to pieces in my re- ' ligion^ I was in a congregational way ; but ^ soon after parted with them^ yet in great love, ' relating to them how the hand of the Lord ' was upon me, and how I was smitten in the ^ inwai*d part of my religion;, and could not now ' hold up an outward form of that which I in- ' w^ardly wanted : having lost my God, my ' Christ, my faith, my knowledge, my life, my *■ all. And so we parted very lovingly, I wish- "■ ing them well, even the presence of that God '* whom I wanted, promising to return to them "' again, if ever I met with that which my soul ' wanted, and had clearness in the Lord so to ' do.'
' After I was parted from them, I never joined *■ to anv way or people; but lay mourning day ^ and night, pleading with the Lord, why he had ' forsaken me, and why I should be made so ' miserable through my love to him, and sin- ^ cere desires after him. For truly, I can say, ' I had not been capable of so mucb misery as " my soul lay in for many years, had not my ' love been so deep and true towards the Lord ' my God, and my desires so great after the ' sensible enjoyment of his Spirit, according to ^ the promise and way of the gospel. Yet this *" I can also say in uprightness of heart. It was ' not gifts I desired, to appear and shine before ' men in; but grace and holiness, and the Spirit ' of the Lord dwelling in me, to act my heart by * his grace, and to preserve me in holiness/
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' Now indeed the Lord at length had compas- ' sion on me^, and visited me ; though in a time ^ and way wherein I expected him not ; nor
* was I willing (as to the natural part) to have ' that the way, which God shov;ed me to I'z the ' way; but the Lord opened mine eye, and that
* which I know to be of him in me closed w^ith ' it, and Owned it ; and the pure seed was raised ' by his power, and my heart taught to know and
* own the seed, and to bow and worship before the
* Lord in the pure power, which was then in my ' heart. So that of a truth I sensibly knew and ' felt my Saviour, and was taught by him to take ' up the cross, and to deny that understanding, ^ knowledge, and wisdom, which had so long ^ stood in my way : and then I learned that lesson
* (being really taught it of the Lord), what it is ' indeed to become a fool for Christ's sake. I ' cannot say but I had learned somewhat of it ' formerly; but I never knew how to keep to ' what I had learned till that day.'*
In this extract there is not any express decla- ration that the way which was at length cast up before the view of Isaac Penington, and in which he was enabled steadily to proceed through life, was the way pursued by Friends. The following is more explicit on that head. It is entitled ' A ' true and faithful relation, in brief, concerning ^ myself, in reference to my spiritual travails, ."^ and the Lord's dealings with me. I say true ^ and faithful, because it is of the Truth, and nos
* Penington's Works^ 2d Edit. VoL IL p. 511, 512,
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*■ given forth in my own will^ but in the Lord's *■ will and requirings of me at this time^ for his f service/ There wilL doubtless, be found in it some of the same kind of matter as forms a part of the extract already cited. To the spiritual traveller^, however, this similarity will not be in- sipidj and it is possible that even critical readers may allow that the following piece is not un- aptly selected, to fill up the more general out- line of the preceding one.
' I have been;,* says our amiable author, ' a *" man of sorrow and affliction from my child- ' hood, feeling the want of the Lord, and mourn- ' ing after him ; separated by him from the love, '' nature, and spirit of this world ; and turned in '^ spirit towards him, almost ever since I could ^ remember/
The Christian reader, probably, will not re- volt at this exordium, or call it a gloomy por- trait. He will call to mind the prophetic decla- ration concerning the Redeemer, ^' He is a "^ man of sorrows and acquainted with grief;'* and will by no means forget his Master's own consolatory sentence, ^' Blessed are they that " mourn; for they shall be comforted/'
' In the sense of my lost estate,' thus Pening- ton proceeds, ' I sought after the Lord ; I read " the scriptures ; I watched over mine own heart;
* I cried unto the Lord for what I felt the want ' of; I blessed his name in what he mercifully
* did for me, and bestowed on me. Whatever f I read in the scriptures, as the way of God to
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' my understanding, I gave myself to the faith- - fill practice of: being contented to meet with ' all the reproach, opposition, and several kinds ' of sufferings, v/hich it pleased the Lord to mea- ^ sure out to me therein. And I cannot but say ' that the Lord was good unto me, did visit me, did ' teach me, did help me, did testify his accept- ' ance of me many times, to the refreshing and ' joy of my heart before him/
*" But my soul was not satisfied v/ith what I *■ met with;, nor indeed could be, there bein^ ' further quickenings and pressings in my spirit^ ^ after a more full, certain, and satisfactory knovv- *■ ledge; even after the sense, sight, and enjov- ^ ment of God, as was testified in the scriptures ' to have been felt and enjoyed in the former *■ times : for I saw plainly that there was a stop ' of the streams, and a great falling short of the *■ power, life, and glory, which they partook oL ' We had not so the Spirit, nor were so in the *" faith^ nor did so v/alk and live in God, as thev ' did. They were come to Mount Sion, and the *■ heavenly Jerusalem, &c. which we had hardly . *" so much as the literal knowledge or apprehen- ^ sion what they were. So that I saw t\\Q whole *" course of religion among us v.as, for the most ^ part, but a talk, to Vv'hat they felt, enjoyed^ ^ possessed, and lived in/
* This sense made m.e sick at heart indeed^ *■ and set me upon deep crying to God, close ^ searching the scriptures, and waiting on Gcd^ * that I ifiiight receive the pure sense and under-
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' Standing of them;, from and in the light, and by ' the help of his Spirit. And what the Lord did ' bsstow on me in that state, with thankfulness
* I remember before him at this very day : for
* he was then my God, and a pitier and watcher
* over me; though he had not then pleased to
* direct me how to stay my m^ind upon him.
* And then I was led (indeed I was led, I did not ^ run of myself) into a way of separation from
* the worship of the world, into a gathered so- *■ ciety : for this both the scripture, and the Spirit ' of God in me gave testimony unto ; and what *■ we then met with, and w^hat leadings and help ' we then felt, there is a remembrance and testi- ' mony in my heart to this day. But there ' was somewhat wanting, and we mistook our ' way, for whereas we should have pressed for- ^ ward into the spirit and power, we ran too ' much outward into the letter and form : and *^ though the Lord in many things helped us, ' yet therein he was against us, and brought
* darkness, confusion, and scattering upon us. /■ I was sorely broken and darkened, and in this ' darkened state sometimes lay still for a long ' season, secretly mourning, and crying out to ' the Lord, night and day. Sometimes I ran about,
* hearkening after what might appear or break *■ forth in others ; but never met with any thing ' whereto there was the least ans'vver in my heart, ' save m one people, v/ho had a touch of Truth; ' but I never expressed so much to any of them, ' nor indeed felt them at all able to reach my
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^ condition. At last, after all my distresses/ ' wanderings, and sore travails, I met with some ' ^mtings of this people called Quakers, which ' I cast a slight eye upon and disdained, as fal- ' ling very short of that wisdom, light, life, and ' power which I had been longing for, and *■ searching after. I had likewise, some pretty ' distance of time after this, opportunity of ' meetinsr with some of them; and divers of ' them were by the Lord moved ( I knovr it to *" be so since) to come to me. As I remember, ' at the very first, they reached to the life of God *■ in me; v/hich life answered their voice, and ' caused a great love in me to spring to them; ' but still in my reasonings v/ith them, and dis- ' putes alone (in my mind) concerning them, ' I was very far off from owning them as so ' knowing the Lord, or so appearing in his life ' and power, as my condition needed, and as my ' soul waited for. Yea, the more I conversed *■ with them, the more I seemed in my under- ' standing and reason to gel over them, and to *■ trample them under my feet, as a poor, weak, *■ silly, contemptible generation, who had some ' smatterings of Truth in them, and some honest ' desires towards God ; but very far off from the ' clear and full understanding of his way and ' will. And this was the effect almost of every ' discourse with them : they still reached my ' heart, and I felt them in the secrets of my ' soul ; w^hich caused the love in me always to - continue, yea, sometimes to increase towards
s
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^ them ; but daily my understanding got more ^ and more over them, and therein I daily more ' and more despised them. After a long time ^ I was invited to hear one of them (as I had ' been often, they in tender love pitying me, ' and feeling my want of that which they pos- ' sessed ) ; and there w^as an answer in my hearty ^ and I went with fear and trembling, with de- ^ sires to the Most High who was over all and ' knew all, that I might not receive any thing ' for truth which was not of him, nor withstand *■ any thing which w^as of him ; but might bow •^ before the appearance of the Lord my God, ' and none other. And indeed, when I came, ' I felt the presence and power of the Most High ' among them, and words of truth from the ^ Spirit of truth reaching to my heart and con- •^ science, opening my state as in the presence ^ of the Lord. Yea, I did not only feel words ' and demonstrations from without ; but I felt * the dead quickened, the Seed raised; inso- ' much that my heart (in the certainty of light, Vand clearness of true sense) said. This is he, ' this is he, there is no othei^ : this is he whom I ° haze waited for and sought after from my child- " hood; who was always near me, and had often ^ begotten life in my heart ; hut I knew him not ^ distinctly, nor how to receive him or dwell with *■ him. And then, in this sense (in the meltin^- ' and breakings of my spirit) was I given up to *" the Lord, to become his, both in waiting for ' the further revealing of his Seed in me, and
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' to serve him in the life and power of his
' Seed/
' Now what I met with after this, in my tra- ' vails, in my waitings, in my spiritual exer- ' cises, is not to be uttered ; only in general *■ I may say this, I met with the very strength ' of hell. The cruel oppressor roared upon ' me, and made me feel the bitterness of his ' captivity, while he had any power: yea, the ' Lord was far from my help, and from the voice
* of my roaring. I also met with deep subtil- ' ties and devices to entangle me in that wis-
* dom, which seemeth able to make wise in the ' things of God ; but indeed is foolishness, and ^ a snare to the soul, bringing it back into cap- ' tivity, where the enemy's gins prevail. And ^ what I met with outwardly from my own dear ^ father, from my kindred, from my servants, ' from the people and powei*s of the world, for ' no other cause but fearing my God, worship- ' ping him as he hath required of me, and bow- ' ing to his Seed, which is his Son, who is to be ' worshipped by men and angels for evermore, ^ the Lord my God knoweth, before whom my ^ heart and ways are ; who preserved me in love ^ to them, in the midst of all I suffered from
* them, and doth still so preserve m.e; blessed ^ be his pure and holy name. But some may ' desire to know what I have at last met with. ' I answer, I have met with the Seed. Under- ' stand that word, and thou wilt be satisfied, and
* inquire no further. I have met v/ith my God ;
B 2
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' I have met with my Saviour; and he hath n©f ' been present with me without his salvation ; /but I have felt the healings drop upon my / soul from under his wings. I have met w^ith ' the true knowledge^ the knowledge of life, f| the living knowledge^ the knowledge which is ,r.life^ and this hath .had the true virtue in it, / w^hich my soul hath rejoiced in, in the presence ' of the Lord. I have met with the Seed's / Father, and in the Seed I have felt him my / Father. There I have read his nature, his love, / his compassions, his tenderness, which have ^ melted, overcome, and changed my heart be- *■ fore him. I have met with the Seed's faith, / which hath done and doth that, which the faith *" of man can never do. I have met with the ' true birth, w^ith the birth which is heir of the ' kingdom, and inherits the kingdom. I have ' met w^ith the true spirit of prayer and suppli- ' cation, wherein the Lord is prevailed with, and / which draws from him whatever the condition ' needs: the soul alw^ays looking up to him in ' the will, and in the time and w^ay, which is ac- ' ceptable with him. What shall I say ? I have ' met with the true peace, the true righteous- ' ness, the true holiness, the true rest of the *■ soul, the everlasting habitation, which the re- *■ deemed dw^ll in : and I know all these to be *■ true, in him that is true ; and am capable of ' no doubt, dispute, or reasoning in my mind ' about them ; it abiding there w^here it hath re- /■ ceived the full assurance and satisfaction. And
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*■ also I know very well and distinctly in spirit ' where the doubts and disputes are, and where ' the certainty and full assurance is; and in the ' tender mercy of the Lord am preserved out of [ the one, and in the other/
' Now, the Lord knows, these things I do not ' utter in a boasting way; but would rather be ' speaking- of my nothingness, my emptiness, ' my weakness, my manifold infirmities, which ' I feel more than ever. The Lord hath broken ' the man's part in me, and I am a worm and ^ no man before him. I have no strength to do ' any good or service for him; nay, I cannot ' watch over or preserve myself. I feel daily ' that I keep not alive my own soul ; but am ' weaker before men, yea weaker in my spirit, as ' in myself, than ever I have been. But I cannot ' but utter to the praise of my God, and I feel ' his arm stretched out for me ; and my weak* ' ness, which I feel in myself, is not my loss, ' but advantage before him. And these thino-s ' I write, as having no end at all therein of my ' own, but felt it this morning required of me ; ' and so in submission and subjection to my God ' have I given up to do it, leaving the success "^ and service of it v/ith him.'
'Aylesbury, 15th 3d Mo. 1667,'*
Though the two preceding papers will serve io show many of the toilsome steps, which were
• * In Ellwood's Test, prefixed to Penington's Worksj^
Ycl. I. p, XXXV.
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trodden by Isaac Penington in pursuit of truth; yet the following will probably be an acceptablCj and not an unsuitable addition. It is both de- scriptive and exhortatory ; it is^ in its tenour, consistent with the others^ yet not tautologous. One occasion of his sorrows^ it more fully de- scribes: the tendency of one tenet on a depressed and ingenuous mind^ it more particularly dis- plays.
' My heart from my childhood/ says he^ ' was '^ pointed towards the Lord^ whom I feared^ and ' longed after^ from my tender years; wherein ' I felt, that I could not be satisfied with ( nor ^ indeed seek after) the things of this perishing ^ w^orld;, which naturally pass away ; but I de- ^ sired true sense of, and unity with^ that which ^ abideth for ever. There was somewhat indeed ^ then still within me (even the Seed of eter- ' nity ) which leavened and balanced my spirit ^ almost continually ; but I knew it not distinct- *^ ly, so as to turn to it, and give up to it, en- ^ tirely and understandingly.'
' In this temper of mind I earnestly sought ^ after the Lord, applying myself to hear serr ^ mons, and read the best books I could meet ^ with, but especially the scriptures, which were ^ very sweet and savoury to me. Yea, I very ^ earnestly desired and pressed after the know- ' ledge of the scrijDtures, but was much afraid ^ of receiving men*s interpretations of them, or ' of fastening any interpretation upon them^ my- ^ self; but waited much, and prayed much, that.
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' from the Spirit of the Lord^ I might receive
* the true understanding of them^, and that he ' would chiefly endue me with that knowledge, ^ which I might feel sanctifying and saving/
^ And indeed I did sensibly receive of his love, ' of his mercy, and of his grace, which I felt ' still freely to move towards me; and at seasons ^ when I was most filled with the sense of my ^ own unworthiness, and had least expectations
* of the manifestation of them. But I was ex- ^ ceedingly entangled about Election and Repro- *■ bation (having drunk in that doctrine, accord- ' ing as it was then held forth by the strictest of ' those that were termed Puritans ; and as then ^ seemed to be very manifest and positive, from ^ Rom ix. &c.), fearing lest, notwithstanding all ' my desires and seekings after the Lord, he might *■ in his decree have passed me by; and I felt ^ it would be bitter to me to bear his wrath^ ' and be separated from his love for evermore : ' yet, if he had so decreed, it would be, and I ^ should (notwithstandino; these fair beffinnin^s ' and hopes) fall away, and perish at the last.*
' In this great trouble and grief (which was ' much added to by not finding the Spirit of ^ God so in me and with me, as I had read and '^ believed the former Christians had it), and in ^ mourning over and grappling with secret cor- ^ ruptions and temptations, I spent many years,, ^ and fell into great weakness of body; and,
* often casting myself upon my bed, did wrino- ^ my hands ^nd weep bitterly ; begging ear-
5 4
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^ nestly of the Lord daily^ that I might be pitied ' by him, and helped against my enemies^ and ' be made conformable to the Image of his Son^ *" bv his own renewing power/
* And indeed at last (when my nature was al- ' most spent, and the pit of despair was even ' closing its mouth upon me)^ mercy sprang, ' and deliverance came, and the Lord my God ' owned me, and sealed his love unto me, and light *■ sprang within me : which made not only the
* scriptures, but the very outward creatures glo- *•' rious in my eye; so that every thing was sweet ^ and pleasant, and lightsome round about me.
* But I soon felt that this estate was too high ' and glorious for me, and I was not able to ^ abide in it, it so overcame my natural spirits. ' Wherefore, blessing the name of the Lord for
* his great goodness to me, I prayed unto him
* to take that from me which I was not able to *■ bear; and to give me such a proportion of his ^ li^ht and presence, as was suitable to my pre- ' sent state, and m.ight fit me for his service. ^ Whereupon this was presently removed from ^ me ; yet a savour remained with me, wherein ^ I had sweetness, and comfort, and refreshment ^ for a long season.'
'^ But mv mind did not then know how to turn ^ to, and dwell vvith that which gave me the ' savour ; nor rightly to read what God did daily ^ write in my heart ; which sufficiently mani-
* fested itself to be of him, by its living virtue* ^ and pure operation upon me/
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^ But I looked upon the scriptures to be my
* rule, and so would weigh the inward appear- ' ances of God to me, by what w^as outwardly ' written ; and durst not receive any thing from ^ God immediately, as it sprang from the foun
' tain, but only in that mediate w^ay. Herein ' did I limit the Holy One of Israel, and exceed-
* ingly hurt my own soul, as I afterwards felt,
* and came to understand.'
*" Yet the Lord was tender to me, and-condc- ' scended exceedingly, opening scriptures to me ' freshly every day, teaching and instructing, ' warming and com.forting my heart thereby. ^ And truly he did help me to pray, and to be- *" lieve, and to love him and his appearances in ' any; yea, to love all the sons of men, and all *^ his creatures, wdth a true love. Eut that in *■ me which knew not the appearances of the Lord ' in my spirit, but would limit him to words of ' scriptures formerly written, — that proceeded ' yet further, and would be raising a fabrick of ' knowledge out of the scriptures, and gatherin^r ' a perfect rule (as I thought) concerning my ' heart, my wcrds^ my ways, my worship ; and ' according to what I thus drank in (after this ' manner from the scriptures), I practised; and ' with much seriousness of spirit, and prayer to *' God, fell a helping to build up an Inde- ' pendent congregation, wherein Xh^ savour of ' life and the presence of God was fresh with ' me: as I believe there are yet some alive of - that congregation can testify.'
M//
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^ This was my state^ when I was smitten^ ' broken, and distressed by the Lord, confounded ' in my worship, confounded in my knowledge, '^ stripped of all in one day (which it is hard to ' utter), and v/as matter of amazem.ent to all ' that beheld me. I lay open and naked to all ' that would inquire of rne, and strive to search •^ out w4iat might be the cause the Lord shbuld ' deal so with me. They vrould at first be jea- ' lous that I had sinned and provoked him so to ' do ; but when they had scanned things tho- ' roughly, and I had opened my heart nakedly
* to them, I do not remember any one that ever ^retained that sense concerning m,e. My soul ' remembereth the wormwood and gall, the ex- '■ ceedinsT bitterness of that state, and is still ^ humbled in m.e in the remembrance of it before ' the Lord. Oh! how did I wish, with Job, that *■ I might come before him, and bowingly plead ' with him ; for indeed I had no sense of any guilt ' upon me, but was sick of love towards him, and '' as one violently rent from the bosom of his ^ beloved ! Oh, hovv gladly would I have met ^ with death ! For I was weary all the day long,
* and afraid of the night ; and weary also of the *^ night-season, and afraid of the ensuing day.'
"^ I remember my <?rievous and bitter mourn- '- ings to the Lord. How often did I say, O Lord ' will/ hast thou forsaken me? Whi/ hast thou ' broken me to pieces ? I had no delight but ihee,
* no desire after am/ but thee. My heart was bait ' wholli/ to serve thee, and thou hast even fitted me
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' ( as appeared to my sense ) hy many deep exercises ^ and experiences for thy seroice. Why dost thou ' make me thus miserable? Sometimes I would 'cast mine eye upon a scripture^ and my heart ' would even melt within me. At other times I ^ v7ould desire to pray to my God as I had for- ' merly done; but I found I knew him not, and ' I could not tell how to pray, or in any wise to ' come near him, as I had formerly done. In this ^ condition I wandered up and down from moun- ^ tain to hill, from one sort to another, with a cry ^ in my spirit. Can ye tell news of my Moved f ' Where doiH he dwell? Where doth he appear?
* But their voices were still strange to me; and '^ I should retire sad and oppressed, and bowed ^ down in spirit, from them/
' Now surely, all serious, sober, sensible people ' will be ready to inquire how I came satisfying-
* ly to know the Lord at length ; or whether I ^ do yet certainly know him, and am yet truly ^ satisfied.*
' Yes indeed, I am satisfied at my very heart. "^ Truly my heart is united to him whom I longed ' after, in an everlasting covenant of pure Ijfe ^^ and peace.*
' Well then, how came this about? will soma ' say. Why, thus. The Lord opened my spirit. *^ The Lord gave me the certain and sensible ' feeling of the pure Seed, which had been with ' me from the beginning. The Lord caused his ' holy pov;er to fall upon me, and gave me such ' an inward demonstration and feeling of the Seed
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*■ oi life, that I cried out in my spirit^ This is lie, ^ this is he, there is not another, there never was ana- ' ther. He Tvas always near me, though I knew him ' not (not so sensibly^ not so distinctly, as now he ' was revealed in me, and to me by the Father). ^ 0 that I might now he joined to him, and he alone ' might live in me ! And so, in the willingness ' which God had wrought in me ( in this day of his
* power to my soul ), I gave up to be instructed, ' exercised, and led by him, in the waiting for ^ and feeling of his holy Seed, that all might be *■ Avroueht out of me which could not live with
* the Seed, but would be hindering the dwel- ' iinor and reio^ninoj of the Seed in me, while it *■ remained and had power. And so I have gone *" through a sore travail, and fioht of afflictions ^ and temptations of many kinds ; wherein the "' Lord hath been merciful to me, in helping me, *■ and preserving the spark of life in me, in the ^ midst of many things which had befallen me,, ' whose nature tended to quench and extinguish
' it/
^ Now thus having met with the true way, and
' walked with the Lord therein, wherein daily ' certainty, yea, and full assurance of faith and ^ of understanding is at length obtained, I cannot ' be silent (true love and pure life stirring in ' me ar^d moving me), but am necessitated to *' testifv of it to others ; and this is it, — To retire ' inwardly, and wait to feel somewhat of the ' Lord, somewhat of his holy Spirit and power, ^ di&coverilig, and drawing from that which is
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*" contrarv' to him^ and into his holv nature and ' heavenly image. And then, as the mind is ' joined to this, somewhat is received, some true ' life, some true light, some true discerning ; ' which the creature not exceedins: (but abidintr ' in the measure of) is safe. But it is easy err- ' ing from this, but hard abiding >v*^ith it, and ' not going before its leadings. But he that
* feels life, and begins in life, doth he not begin ^ safely ? And he that waits and fears, and goes ' on no further than his captain goes before him^ ' doth he not proceed safely } Yea, very safely^ ' even till he cometh to be so settled and esta- ' blished in the virtue, demonstration, and power ' of Truth, as nothing' can prevail to shake him.'
' Now, blessed be the Lord, tliere are many at ' this day who can truly and faithfully witness^ ' that they have been brought by the Lord to
* this state. And thus have w^e learned of the ' Lord; to wit, not by the high, striving, aspiring ' mind ; but by lying low, and being contented ' with a little. If but a crumb of bread (yet if ' bread), if but a drop of water (yet if v.ater), ' we have been contented with it, and also thank- ' ful to the Lord for it : nor by thouo^htfulness, ' and wise searching and deep considering v;ith ' our own wisdom and reason have we obtained ' it ; but in the still, meek, and humble v/ait- ' ing, have we found that brought into the *■ death, which is not to know the mysteries of ' God's kingdom ; and that which is to ' made alive, and increase in life/
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* Therefore he that v/oiild truly know the Lord^ let him take heed of his own reason and understanding. I tried this way very far^ for I considered most seriously and uprightly. I prayed;, I read the scriptures^ I earnestly de- sired to understand and find out whether that which this people^ called Quakers, testified of, v/as the only way and truth of God (as they seemed to me but to pretend) ; but for all this, prejudices multiplied upon mCj, and strong rea- sonings against them^ ^vhich appeared to me as unanswerable. But w^hen the Lord revealed his Seed in me, and touched my heart there- with, which administered true life and virtue to me, I presently felt them there the children of the Most High, and so grown up in his life, power, and holy dominion (as the inward eye, being opened by the Lord, sees), as drew forth from me great reverence of heart, and praises to the Lord, who had so appeared among men in these latter days.*
' And as God draweth, in any respect, oh! give up in faithfulness to him. Despise the shame, take up the cross : for indeed it is a way which is very cross to man, and which his wisdom will exceedingly be ashamed of; but that must be denied and turned from, and the secret, sensible drawings of God's Spirit waited for and given up to. Mind, people. He that will come into the new covenant, must come into th€ obedience of it. The light of life, which God hath hid in the hearty, is the cove-
( 31 )
*■ nant ; and from this covenant God doth not ' give knowledge^ to satisfy the vast^ aspiring, ' comprehending wisdom of man ; but living ^ knowledge^ to feed that which is quickened by ' him ; which knowledge is given in the obedi- ^ encG, and is very sweet and precious to the ' state of him that knows how to ^e^-l upon it. ' Yea^ truly^ this is of a very excellent^ pure, '^ precious nature ; and a little of it weighs down ' that great;, vast knowledge in the comprehend- ' ing part^ w^hich the man's spirit and nature so ' much prizeth;, and, presseth after/
"^ And truly^ friends, I w^itness at this day a ' o-reat difference between the sweetness of com- ^ prehending the knowledge of things, as ex- ^ pressed in the scriptures (this I fed nv.ich on ' formerly); and tasting the hidden life, the hid- *■ den manna in the heart (w^hich is my food ' now, blessed for ever be the Lord my God ' and Saviour). Oh ! that othei*s had a true^ ^ certain and sensible taste of the life, \irtue, "^ and goodness of the Lord, as it is revealed ' there ! Surely it could not but kindle the true
* hunger ; and inflame the true thirst ; which
* can never be satisfied but by the true bread, ' and by water from the living fountain. This ' the Lord (in the tenderness of his love, and in *■ the riches of his erace and mercv ) hath brought ' us to ; and this we earnestly and uprightly de- ' sire and endeavour, that others mtiy be brought ' to also; that they may rightly (in the true ' silence of the flesh, and in the pure stillness oi
( S2 )
' spirit) wait foi% and in the Lord^s due time ' receive^ that which ansv/ers the desire of the ^ awakened mind and soiil^ and satisfies it with ' the truCj precious substance for evermore.
' Amen/*
More to the import of the three preceding nieces may be seen in the preface to Isaac Penino-ton's tract entitled ' Babylon the Great ' described/ published 1659^ and in another tract the following year respecting the Nev/ England persecution, both of which are reprinted in his works. It may not be advisable to insert them here at length ; yet an extract from the latter will sum up the evidence already produced, and show him in an amiable view\
' At firit acquaintance wdth this rejected peo- ' xAe, that which w^as eternal of God in me open- ' ed, and I did immediately in my spirit own ' them as children of my Father, truly begotten * of his life by his own Spirit. But the wise^ ' reasoning part presently rose up, contending ' against their uncouth way of appearance ; and ' in that I did disown them, and continued a *^ stranger to them, and a reasoner against them^ » for above twelve months ; and by weighing ' and considering things in that part, was still ' further and further off from discerning their ' leadings by the life and Spirit of God into ' those things. But at length it pleased the ' Lord to draw out his sword against that part
* Penington's Worts^ Vol. II. p. 49.
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' in me, turning the wisdom and strength thereof ^ backward ; and to open that eye in me again^ ^ wherewith he had given me to see the things of ' his kino-dom in some measure from a child. ' And then I saw and felt them grown in that ^ life and Spirit, which I, through the treachery "■ of the fleshly- wise part, had been estranged to^ *" and had adulterated from.. And now, what bit- ' ter days of mourning and lamentation ( even for ' some years since) I have had over this, the '^ Lord alone fully knows. Oh! I have known ' it to be a bitter thing to follow this wisdom, ^ in understanding of scriptures, in remember- ' ing of scriptures, in remembering of experi- ' ences, and in many more inward ways of work- ' ings, that manv cannot bear to hear.'
' The Lord hath judged me for that, and I ' have borne the burden and condemnation of ' that, which many at this day w^ear as their *" crown. And, now, what am I at length ? A. ' poor worm ! Whom can I warn effectually ? ^ Whom can I help ? Wliom can I stop from run- ' ning into the pit ? But though I am nothing^ *" I must speak, for the Lord draweth and moveth •' me ; and how unserviceable soever my pity ^ be, yet my bowels cannot but roll, both to- ' wards those that are in miserv, and those that ' are runnino^ into miserv.'*
And here we may pause ; and, having, by the medium of his ovvn declaration, surveyed the
* Vol. 1. p. ccl vi.
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State of Isaac Peiiington's mind^ we scarcely need hesitate to acknowledge that he had at- tained in no small degree to the possession of the grand qualifications of a Christian. '' Now " abideth Faith, Hope^ Love, these three ; but ^' the s^reatest of these is Love/'* Even in his political character, in vrhich men otherwise amiable, are too apt to give way to animosity and rancour; even in this, and at a time when he had not so deeply penetrated the mysteries of the Christian religion, we have seen him invested with its spirit of forbearance and good-will.
* I have sometimes wondered why the same word (aya^r^) which in the apostle John's writings is by our translators rendered love^ should in Paul's be translated charitij. It doubtless conveys to some readers the idea of almsgiving. Let any one read the 13th chap, of 1st to Corinthians, sub- stituting the word love for charity^ and he will probably see the superior aptness of the term ; and be almost ready to think that Love is not only the perfection of the Law, but of the Gospel also.
C H A p. IL
.Account of Mary Pemngton—'her desire to he able to perform true 'prayer — her ivritten, and ex- temporaneous prayer — marries Col, Springett— her. husland's death—refuses to have her child sprinkled— seeks solitude, for prayer— yet at- tends diversions — a dream — her haUt of trust — cannot pray — another remarkaJjle dream— her marriage to I. Penington, and its motives- some previous knowledge of Friends — her state of mind zvhen Curtis and Simpson visited the family — her conflicts — her joy at the first meet- ing held in I. Penington's house— further ac- count of her spiritual state.
EFORE we proceed to investigate the further operation of religion on the conduct of Isaac Penington, hy collecting the few and scattered accounts of the scenes in which he was engaged, scenes, for the greater part, of suffering, it may be desirable to trace a few of the steps by which his faithful companion arrived at her qualifica- tions to be his help-meet.
Mary Penington also had been religiously in- clined from her childhood, and had been brought
c ^
C 5(3 )
11 D in a family in which the forms^ at least, of reliijion were observed with c:rcat strictness. While yet a child she r/as one day much struck with hearing a sermon read^ on the text, '' Pray ^' continually." The writer^ among other bene- fits of praver^ had observed t\\-:sX it was an ex- ercise in which the saints v/ere distinguished from the world; for^ though the world could in many things hypocritically imitate themi;, yet in prayer it could not This forcibly wrought on her mind, for she knew that the printed prayers which she used, were such as the world also could use; and' she therefore, with sorrow^, concluded herself to be'yet unacquainted with true prayer. "When the reader had finished, and she was left alone in the room, she threw herself on the bed, crying out aloud. Lord, what is prayer? At this time, she had -not long learned to wTite, and could scarcely join her letters; but, having heard that .some persons wrote prayers for their ov/n use, she penned one to serve her as a morning supplica- tion. The subject of it vvas, that ''as the Lord ' had commanded the Israelites to oiTer up a ' morning sacrifice, so she oflered the sacrifice *" of prayer, and desired preservation for the / dav.' She rested a w^hile in this practice, and wrote two other prayers ; but doubt crept in here also : and f?he be^an to think. true prayer was exteinporaneous. Extemporaneous prayer, there- fore, she attempted, but found that she could not alw^ays pray. vSometimes she kneeled long, but could not utter a word. At len^q-th one day, she
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heard of the sentence* of Prynne, Bastwick, and Burton, three eminent sufferers in the persecu- tion under Archbishop Laud, in tfie reio-n of Charles I. The sad relation of the lot of thase men sunk deep into her mind, and cries were raised in her for them and all the innocent people in tlie nation. She went into a private room, and shutting the door, poured out her soul to the Lord (they are her own words) in a vehement manner for a considerable time, bein w^onderfully melted. In this, she felt ease^
£5
* T^iis seems to have been the second sentence on those persecuted men, in the year 1637. Prynne, for writino- a » book entitled Hhtriomastix against Plays, Masques Danc- ing, &e. was condemned by the Court of Star-Chamber to be degraded from his profession of the law, to be pilloried at "Westminster and in Cheapside, at each place to lose an ear to be fined ^5000, and to suffer perpetual imprisonment. Bastwick, a physician, for writing a book called i:/e/zc/iz/^ religionis papistica^ with an appendix called Flafrellmn pontijlcis et episcoporum Lafialiicm^ Avas degraded excom- municated, lined ^1000, and imprisoned til! he should re- cant. Burton, a parish priest in London, having published two sermons against the late innovations, was committed a close prisoner to the Gatehouse. In 1637, all three were again cited to the Star-Cliamber for writing as was alleo-ed in prison, seditious, schismatical, and libellous books. They were then condemned to have their ears cut off, each fined ^5000, and each ordered to perpetual imprisonment. Prynne had the additional sentence of stigmatizing on both cheeks, and the court took care he should a^riMn suffer the pain of amputation, by ordering the remainder of his stumps to be cut off. Abp. Laud was present at passing the sen- tence, Neal, Hist. Purit Vol. 2.
c 3
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peace^ ajid acceptance^ knowing assuredly fhat this was true prayer.
Soon after this she entirely refused to ioin in the comnion prayer read in the family^ or to kneel in the place of public worship ; but went on foot two or three miles, rcgardJess of wea- ther, to hear a puritan minister, who prayed extempore. About this time also she avoided vain company, declined the use of cards and si- milar amusements, was strict in observance of what w\as termed the Sabbath, and would not even eat on that day such things as took up much time to prepare.
As she advanced in life she rejected several offers of marriage, on account of the want of re- ligion which she perceived in her suitors; and at length miarricd a voung man of respectable family, named Springett ; intent, like herself, to avoid superstition in religion, and one whom long acquaintance had proved Avorthy of her ac- ceptance. She did not live long with her first husband, who, being a colonel of foot in the parliament-army, died of a calenture at his quar- ters near Arundel. Mary Springett was with child, at the time of her husband's death, of her daughter Gulielma Maria, afterwards the vrife of William Pcnn, and on her birth the usual cere- mony of what passes for baptism, appeared so objectionable^ that she refused to suffer the .infant to be sprinkled : which brought some reproach on her, and made her as a by-word among people of her own rank. Her relations
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also and acquaintance sent such as vrere ac- counted able ministers^ and such as she had for- merly delighted to hear, to pei-suade her to comply; but they s'^nt in vain.
Thus she stood her ground against that which appeared forma] ; but not being herself fully settled in religious opinion^ she swerved from simplicity^, roved from one notion to another^ and findinof no assurance in anv^ at leno:th g:ave over her religious exercises. '^ Indeed/ she says of herself, ^ I left them not in a loose mind, as *" some judged ; for had I found that I did per- ^ form Vt^hat the Lord required of me — I should *■ gladly have continued in them^ being zealously ^ affected this way^ in fasting often, in private ' prayer very frequent, rarely less than three ' times a day, many times oftener, a daily hearer ' of sermons upon all occasions, both lectures, *■ fasts, and thanksgivings. Most of the day was *^ spent in reading the scriptures, or in praying-^ ^ hearing, and such like, — and so great was my *■ delight in these things, that while I believed it '^ my duty, I have many times in the day sought *■ solitary places to pray in, as gardens, fields^ "^ and out-houses, when I could not be private in ^ the house, — for so vehement was my spirit, *" that I could not forbear being loud and ear^. ^ nest in pouring out niy soul.'
Thus, after her long research, and zeal in whatsoever the professors of the day recom- mended, she did not find in herself that real change of heart Vvhich she aspired after, nor ac-
c 4
( 40 )
ceptance with the Lord. She therefore began to conclude, that although the Lord and his Truth were unchangeable, yet it was not in her day made known to any on the earth. And for some time she gave no attention to religion ; but de- voted herself to the diversions and pleasures of the world, both in public and private. But in the midst of such pursuits her heart was still sad ; and she would often retire from all com- pany for several days together. Lideed her mind was not captivated by the dissipating amusements of the age ; for she would often say Avithin herself, of the career in which she had engaged, ' What is all this to me ? I could easily •^ leave those things. They have not my heart. " My delight is not in them. I had rather serve ' the Lord, if indeed I could feel that which per- *" formeth acceptably to him.' About this time^ having retired into the country with her daughter and a maic!^ she went to bed one night very sad and disconsolate, through her deep conflict of mind respecting religion. She dreamed that she saw a book of hieroglyphics of religious things, or of a state that was to come in the church ; but -she thought that she had no delight in them^ thouo-h they were maonified bv those who shov/ed them ; but she turned from them greatly op- pressed, and going apart into a yard sorrowing, ^nd lifting up her eyes to heaven, she cried out^ Lord, suffer me no more to fall into false ways^, but show me thy Truth. Immediately the sky seemed to open, and bright lights like fire^, to fall
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on he'r hand. She cried aloud and awoke, and the maid coming at her cries, found her trem-
bling.
Notwithstanding the state of uncertainty and
sorrow, she so long experienced (Oh ! saith my soul, that the actual uncertainty which thousands are in, about the welfare of their souls, might induce them to be sorrowful also), she had learned in outward matters to be careful for no- thing, but in all things, as saith the apostle, to
let her reauests be made know^n to God. And
J.
she frequently received help ; and a confidence in the Lord was given to her in that day, when she durst not own herself to have any religion that could be called true. ' If,' says she, ' I was ' to take a servant, or remove to any place, or ' do any thing that concerned my outward af- ' fairs, I never contrived, but retired to see what ' the day would bring forth, and waited in a firm ' belief that such things would be offered rne as ' I should embrace : so that I was not anxious *■ about any worldly accommodation ; but as ' things presented, I closed in with them, if I ' felt my heart answer : but in things of ever- '^ lasting concern continually hurried and dis- * satisfied/ For some years she durst not kneel down, or go to prayer, because she thought she could not call God Father, in truth, and she feared to mock him by formal devotion. Some- times she w^as melted into tenderness aid tears, iDUt not knowing whence it came, and being
( 42 )
read}^ to condemn all appearances of religion^ she concluded herself under planetary influence, and that one planet made her tender^ and ano- ther hardened her. She ventured not to suppose that she felt any influence of God's Spirit on her heart; although so great was her thirst after hj that she seemed to herself to resemble the parclved heathy or the hunted hart panting for water. In this state another remarkable dream was her lot, a part of which in her own words^ is as follows : ' I one night dreamt that as I ' was sitting in a room alone, retired and sad^ * I heard a very loud noise, some screaming^ ' yelling, and roaring in a doleful manner ; *•' som^e casting up" their caps, and hallooing in ^ way of triumph and joy. And as I listened ' to learn what was the cause, I thought that *' Christ v/as come, and that this was the different ' state of the people at his coming : some in ' joy, and smiie in extreme sorrow and amaze- ' ment. Thus I waited in much dread, for un- ' certainty about this thin^. At last I found ^ that neither the joy nor the sorrow of this con- ' fused multitude did arise from a certain know- ' ledge of his coming, but it was the effeft of a ' false rumour, So I abode in the room solitary, ' for I found I was not to join with either, but ' to wait in the stillness, and not to go forth to ' inquire concerning the tumult of the multi- ' tude. While I sat thus, all was whist, and it f was manifest to me that they were m-istaken.
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• So I remained cool and low in my mind, until ' one came and said in a low voice, Christ is come ■- indeed and is in the next room, and with ' the Lamb's wife. At which my heart secretly ' leaped within me, and I was in haste to go, ' and express my love to him, and joy at his .- coming. But I was rebuked for my haste, and ' instructed to be sober, and come cool and ' softly into the next roonv. which I did. Then ' I came into a spacious hall, but stood at the ' bottom, trembling : for though I was joyed at ' the thing, yet I durst not go near him ; for it ' was said in me. Stay, and see whether he owns ' thee, and takes thee to be such as thou takest ' thyself to be. Christ stood at the upper end ' of the hall in the appearance of a fresh, lovely ' youth, clad in gray cloth, very neat and plain ' (at this time, 1 had not heard of a Quaker, or ' their o-arb). He was of a sweet, affable, court- ' eous carriage ; and I saw him embrace seve- ' ral poor, old, simple persons, whose appear- ' ance was very contemptible and mean, v.ith- ' out wisdom or be'suty : from which I judged ' that his wisdom and discretion was great, that ' he can, thought I, behold the hidden worth of ■■ these people, who to me appeared so unlovely ' and simple. At last he beckoned to me to ' come to him, at which I was very glad, but ' went lo%vly, and trembling, in much solidity, = and weightiness of spirit. Then I beheld a ' beautiful young virgin, slender, modest, and ' ..rave, in plain apparel, becoming and grace-
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' h\\, iivA her image Av^as fully answering his '^ as a brother and sister/*
Before the termination of the state of con- Hict^ which she had sustained so long,, Mary Springett w^as married to Isaac Penington. Her regard was attracted to him^, because, as has been hinted, she perceived that he had dis- ' covered the deceit of all mere notions; that,, like herself, he refused to be comforted by any form of religion, and was unwilling to rest satis- fied short of a heart-felt experience of the power. In this concern they united, and on her part there was a sincere desire to be ser- viceable to him, in his disconsolate condition. Thus they lived together, until the visit from the stranger already mentioned. But previously to this, Mary Penington had heard of a people which had lately arisen in the North, and were called Quakers. Consistently, however, with her plan of doubting all professions, she re- solved not to inquire after them or their prin- ciples; so that it was a year or more before she knew any thing of them, except that they used t\ie singular number in speaking to a single per- son. She had also seen a book of George Fox written iii the plain stile, which she accounted ridiculous; and she had likewise heard some false
* Three things are remarkable in this dreara, and parti- cularly so ill one of a person whose future allotment was v/ith Friends. The stillness proper for coming to Christ, his simplicity of appearance, and the strict resemblance which the virgin (the Church) bore to him.
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and calumnious reports. She held this people therefore in contempt; nevertheless she often had a secret desire to be with them when they prayed. The reader may recollect that to be acquainted with the genuine spirit of prayer^ was one of her earliest desires ; and she now thought that if she were present in the time of prayer^ she could feel whether they were of the Lord or not. But she forbore to gratify this inclination, because she knew not how to attend their meetings undiscovered; and if it should be known, she feared that it w^ould be reported^ she was inclined to their way, while she herself had no such intention.
It has been already mentioned that Mary Penington has left some account of the parti- culars, so far at least as they affected herself, of the conference with. Thomas Curtis and Wil- liam Simpson. Her own words will best deli- neate the situation of her mind at that junc- ture. ' My mind,' says she, '^ was iomewhat af- *^ fected with the man who had discoursed' [with] ' us the night before (that is, the man who had spoken to her husband and herself over the park-pales) : for though I judged him weak *" in managing what he pretended tp, yet he '^ mentioned many weighty scriptures, which ^ dvvelt with me, proving from them manv ' things to be right, which I was not in the *" practice of; and others to be wrong, which I ' was practising ; and indeed it made me very sc^ " rious, and cRiite disposed to hear with attention
( 46 )
' what these men* ( Curtis and wSinipson ) ' should ^ say. Their v/eighty and solid carriage brought ' a dread over me. for they came in the autho- «' rity and power of the Lord : insomuch that all ^ that were in the room were sensible of the
* Lord's power manifested in them. Thomat ' Curtis mentioned this scripture, which at once
* stopped all m.y inquiries and objections. ^''He ^' that doeth my w^ill shall know of my doctrine ^^ whether it be of God."* It immediately arose
* in my mind. If I will know whether this is the ' truth which they have spoken, I must do what-
* soever is manifested to be the will of God, "" And what was contrary to the Lord in me was '' clearly set before me, and I saw that it must
* be removed, before I could be capable of ' judging rightly of their principles. This ^ v/rought much in me to obey what I knew was ' my present business. I now found that my ' vain inclinations and propensities were m.uch *■ stronger than I imagined, and that those things ' v^hich I thought I had treated with indiffe- *■ rence, had yet great powder over me. Terrible ' was the day of the Lord against all my vain ' and evil imaginations. This made me con- ' tinually cry out and mourn, both day and *■ night; and if I did cease a little, then I was, ' on the other hand, distressed with fears, lest I
* This is not correctly quoted. '^ My doctrine is not ^' mine, but his that sent me,' If any man will do his will, " he shall know of the doctrine, whether it be of God, or ^* xi^hcther I speak of myself." John yii. 16, 17.
( 47 ;
* should be again reconciled to those things ' which I felt the judgment of God was upon, ' and which I had a detestation of. Then I cried ' to the Lord that I might not be left in a quiet
* and secure state^, till all the evil that lodged in *" my heart was wrought out. Many times hath ' this scripture been revived in my remem- ' brance^ '^ Ye will not come to me^ that ye *' might have life/* Then vvas the sense of my ' own unwillingness to bear the cross of Christ *" so strongly impressed on nfy m-ind^ that I was "' ready to say^ It is true I am undone if I come ' not unto thee; but I will not come^ for if I ^ Ao, I must leave that which cleaveth close to
*' me^ and I cannot part vrith it/ ' I clearly
^ saw miy unwillingness to forsake my beloved
* lusts that I might come unto him for life; but ' still upon every painful conflict this was in ' my mind. That although such severe discipline ^ seemed more than I could bear, vet that the ' wrath of God was greater^ and would be more
* intolerable. I set myself against taking up ^ the cross to the language, fashions, customs, ' and honours of the %vorld ; for indeed my sta- ^ tion and connexions in life made it verv ' hard ; but I never had peace or quiet in my '^ mind till the Lord, by the stroke of hi:: judg- *■ ments, brought me off from all these things^
* which I found the light to manifest deceit and ^ bondage in. Yet thus to become a fool, and "^ lose my reputation in the world, cost me many ^ tears, many wakeful nights and sorrowful days;
T
( 48 )
^ but as I at length gaVe iip^ and laid aside my *" reasonings with fiesh and bloody I received ^ strength, and went to the meetings of those ' people' (Quakers) ' and found them truly of ' God. And my heart honoured them, and ' longed to be one of them : judging it worth ' my cost and pains, if I could witness such a ' change as I saw in them, and such a powder
* over their corruptions/ ' As I continued
* to take up the cross,- 1 received strength against ' many things that I had not thought possible to ' deny/ — ' But O! the joy that filled my soul
* at the first meeting wx had at our then habi- ' tation at Chalfont, w^hich I still retain -k fresh ' and living sense of. That the Lord had given ' me to live, and worship him in that Spirit that ' was undoubtedly his own, that I needed not to ' put a stop to my spirit in it; hut swim in the life ' and give up my own strength to that which then ' melted and overcame me. O how long, and "^ how earnestly had I desired thus to worship ^ God, in full assurance of acceptance, and lift ' up m^y hands without doubting ! That day^, *■ and in the assembly, my spirit acknowledged ' to the Lord the greatness, and wonderful- '. ness of his rich mercy; and 1 was enabled to ' say, 27? z^" is what I have iv ait ed fur ; though I *' feared 1 never should have seen that w^hich the
* Lord ovv^ned, and witnessed his blessed accept-
* ance in assem.blinor together.
' Many are the trials 1 h:.ve met wath ; but as ^ they came by the Lord's ordering, they have
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* not hurt me, but rather tended to strengthen ' me in the divine life. Once my mind sus- ' tained great hurt by running out into pre- ' judice against some friends ; nevertheless, after ' a time of deep and unknown sorrow, the Lord ' removed this thing, gave me a clearness in his *■ sight, and restored me to love and acceptance
* with his beloved ones. And he hath many ' times refreshed my soul in his presence, and ' given me an assurance that I knew that state, ' in which he would never leave me, nor suffer
/ me to be dra^vn from him. And thouQ-h in-
* firmities beset me; yet my heart cleaveth to the ^ Lord, in the bond of everlasting love which ' cannot be broken; and his divine streno-th ' supports me. Being sensible of my infirmities
* I bemoan myself unto him, feeling that faith ' which gives victory, and keeps me low in a
sense of my own weakness ; yet quickens me
* in a lively hope of seeing satan trodden under ' my feet, by the grace of God, which is all-suf- *■ ficient. For I feel and know where my help ' lieth ; and when I slip in word or thought, I ' know my Advocate ; and, having recoiirse to
* him, feel pardon and healino; : aoincr on to
* overcome, watching against that which easily ' besets m.e. And I do believe the enemv can- ' not prevail over me; although he is suffered ' to prove me, that I might keep continually on ' the watch, and place my whole dependence on *■ the Lord, who only can make war with the dra-
* gon. And by this discovery of my own weak-
9f
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*■ ness, I am also taught to be tender of the ' tempted. Sweet is this state, though low: for ' m itl receive my daily breads which is given ' of the Lord ; for I cannot live to him^ but as ' he breatheth the breath of life upon me every ^ moment/
CHAP. III.
Rcproachcr, and insults Jjestowed on I. and M. PeningtQii — extract of a letter to his father — a visit from the familij of Ellzvood — the altera- tioji in that of I. P. — its effects — a second visit at which the younger Elhcood is convinced — M. Penington pleads for him vcith his father, and takes him to Chcdfont, First imprison- mnent of Isaac Penington — Ids letter from prison to T. Ellxvood — the manner of his confinement — Jiis employ meiit — his piece *" Concerning the Ma- gistrate's protection of the innocenf — release- — apprehended again hut not inrprisoned — is the means of introducing Elluoood, as reader, to IS'Jilion — engages him as tutor to his children — some extracts from his writings — second im- •prisonment — third imprisonment^ having been taken into custody whilst attending the huricd of a friend — his cheerfnlness in prison-, — release — fourth imprisonment — plague in the gaol — re- leased — soon imp>risoned a fifth time — his letter to the earl of Bridgewater- — his health impaired — his release — letter to a friend — to George Fox— to Friends of Amershanu
o
N the cliange thus wrought in the outward demeanour, as well as in the inward principles^, of this pious pair, they had to endure many
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cruel reproaches from their relations^ acquaint-^ ancC;, neighbours, and even from their servants. They became, to use the strong phrase of scrip- ture, '' a wagging of the head/' and were account- ed as fools, mad, or bewitched. They were even stoned and abused, in towns whither they went to attend meetings : and this too, at a time when the nation was enjoying (or rather rioting in) that liberty of conscience which had been so much restrained in the reign of Charles I. and by the power of his persecuting prelates.
The few particulars of the domestic economy of Isaac Penington, and of his sufferings on ac- count of his new profession, not obtained from the manuscript of his wife, from which the sketch of her conversion has been drawn, are chiefly to be found in the journal of Thomas Ellwood (a work remarkable for its lively narration, which almost depicts as well as describes) ; and in the testimony of the same friend to the memory of Penington, prefixed to the collection of his works. There is, however, in a manuscript col- lection of the letters of Isaac Penington, taken from a larger collection copied out by his son, one written not far from the time of his joining with the Society of Friends, namely, in the year 1558, and addressed to the alderman his father. From this I propose to make a copious extract, seeing so far as it shows the kind of opposition, which be met with, from a parent whom he ap- pears to have tenderly loved, it mpy be con= sidered as a part of his history.
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^ Ah ! dear father>
^ Why dost thou so often give me occasion of ' mourning before the Lord^ of hard and un- ' ritrhteous charo^es from thee ? How often have ' I solemnly professed that there never was any ' desire in me, nor endeavours uised by me, to ' draw my father into this isoay? which my father ^ will not equally consider; but will have his ' own apprehension go for granted ! All that ' is in my soul is this, that my father might *^ have the true knowledge of Christ, and not
^ set up another thing in the stead of it' he
amplifies this wish, which I abbreviate ' My
' father lays down three reasons why he cannot ^ believe this v^ay to be of God.
' 1. God's way is a way of love, peace, and ^. unity,*
' Answer. If my father had that eye which ^ can see the things of God, and did apply him- ' self to look therewith, he might see that ' peace, that love, that unity, among this people, ' which other men do but talk of; but if he
• take things by the report of the enemies both ' to God and them, he shall be sure to hear and *^ believe bad enough. They have no war with ' any thing but unrighteousness ; and with that ^ they cannot have peace, no, not in their ' dearest relations. They love the souls of their ' enemies, and think no pains or hazard too ' great for the saving of them. Being per-
* secuted, they bless; being reviled, they en-- ' treat, and pray for their persecutors. They
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' are at unity with whatever is of God; but with ' the seed of the serpent, they cannot be at
' unity for the spirit of the scribes and pha-
' risees is now in the world ; and the spirit of ' Christ and his apostles is also in the world; and ' they cannot but fight, each with their [its] ' proper weapons : the one with stocks, whips^ ' fines, prisons, &c. ; the other with the spi- *" ritual armour of Christ. Thus the one of these ' wrestles with flesh and blood, fights with the ' creature, hurts that; the other loves the crea- ' ture, seeks the saving of it, and fights only with ' the power of darkness, which rules the creature.'
' And this peace, this love, this unity, they *■ attain, not by their own strivings after it, but ■^ by receiving it from above. Indeed all our ' religion lies in receiving a gift : without which, ' we are nothing, and can do nothing ; and in ' which, nothing is too hard for us.'
' 2. GocVs waij is a way of liumiliiij .*
' Answer. If they had not been broken and ' humbled by God, they could never have en- ' tered into this way: which is that which the *' lofty, fleshly part abhors. Nor is this a volun- ' tary humility; but an humility which crosseth ^ and breaketh the will all the day long.'
*" 3. That God is a God of order :, not of confu-
sion/
' Answer. Blessed be the Lord, who hath re- ' covered some of the true churches' order for *" us ; and delivered out of the confusion of anti- ' Christ. We know order in the li^ht^ order in
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' the Spirit, order in Christ, the truth; but that ' which man in his wisdom, calls order, is but ' antichrist's order, which, with God, is con- ' fusion. To have man's spirit speak and God's ' Spirit stopt, this is the order of all the anti- ' christian congregations and churches ; but to ' have man's spirit stopt and God's Spirit speak, ' this is the order of Christ's church; and this ' order we know, and rejoice in.'
' My father doth not believe that Mr. Gurdci < (.as the world calls him), or any other godhj ' man, doth persecute them, for their consciences.'
' Answer. I know no godly man can persecute. ' The lamb never did worry the wolf. But the ' grossest persons [qu. if not originally rersecn- ' tors'] will not acknowledge that they persecute ' for conscience ; but accuse those whom they ' persecute, for evil-doers, and say they sufler as ' evil-doers. Cannot my father see the narrow-
' ness of this covering .? Would the Scribes,
' and Pharisees, and zealous among the Jews, ' confess that thev put Christ and Stephen to
' death, for conscience? The eye of that spi-
< rit is as blind now, as it was then : it cannot see
' its own deceit.' • ' The last part of the letter consists of very ' harsh and unrighteous charges, mixed with bi^t- ' ter expressions, which I shall pass over— only ' I confess it is somewhat hard to one part of me, ' that my own father should deal thus with me.' ' About having comfort in me, and wishing ' me more, comfort in my son, I m«st needs say
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^ this. There is a part which God hath struck "^ at^ and is destroying, and I have no comfort ' herC;, and that is able to yield little comfort to
' any one else. If I were in any formal way
^ of religion, I might be a comfort to my father *" (for he could be gratified with that, or at least ^ bear w^ith that); but because the Lord hath ' seized upon my heart by the power of his *" Truthj and I can bow to none but him (no, ' not to my most dear father), now I am no ' comfort. I arn sure I have had little comfort ' all my days, in seeing my father's course of ' religion, which I ever could testify of, as not ' being of God (yea, my late dear mother would ' often bewail it to me); and many times have
^ I poured out my soul before the Lord. Yet
' hear my words, O my father, hear my words. ^ O! pierce into the nature of things. Set not ^ up shadows instead of the truth. Wait for the * gift. Receive the true love, the true peace, ' the true unity, the true humility (which lies ' not in the will, but destroys the will), and wc ' shall soon know one another, and have comfort ' in one another/ **
' 14th of 12th Month, 1658.'
Thomas Elhvood relates that he accompanied his father in a visit to Isaac and Mary Peningtoij, soon after the alteration in their manners, when they lived on their own estate at Chalfont. The commencement of the acquaintance had been some years before, when the elder Ellwood
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liad contracted a friendship with Mary, then called Lady Springett. It had afterwards con- tinned with both her and Isaac Penington; and this visit seems to have been the first, since they had come to reside in Buckinghamshire. The visitors were much surprised, on their arrival, to find that their friends were no longer the courtly persons they had known them to be; but had become Quakers, a people of which the Ell- woods had no knowledge, and a name of which they had before scarcely heard. Their recep- tion was with so strict a gravity, as disappointed their expectations of the pleasant visit that they had promised to themselves ; and as there were other visitors in the house, they found no op- portunity of endeavouring to gratify their cu- riosity, by inquiring the occasion of the change. Mary Penington^s daughter Gulielma had also embraced the profession of Friends; and Thomas Ellwood, who had been acquairted with her from childhood, and had been her play-fellow at that age, endeavoured to engage her as usmal m familiar conversation. But the gravity of hei- deportment, though her behaviour to him was still courteous, perplexed him, struck a kind of awe upon him, and induced him to retire with some confusion of mind. When dinner was served, it was still what is termed very hand- some, and wanted nothing to recommend it but mirth and free conversation; which the visitors could not have with their serious entertainers, nor, because of them, with each other. The
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weightiness which was on the spirits, and ap- peared on the countenances of the friends, kept down the levity of their visitors. Yet Isaac Penington was far, if we may trust his writings, from being a morose man. But levity is hostile to true religion, and the man who has found and purchased the pearly does not w^ant the trifling joy of convivial gaiety.
But the visit, though it turned out so different to expectation, seems to have had the effect of rendering the elder visitor, who w^as then in the commission of the peace, less prejudiced against Friends, when they came in his v;ay. This he soon after evinced, by releasing a voung man,, who had been apprehended for speaking a few words to a priest, after the sermon and prayers were ended, at an adjacent village.
It was not very lon^r before the family of Ell- w^ood made another visit at Chalfont. They staid several days, and attended a meeting in the neighbourhood w^ith the familv, at which Thomas Ellwood was convinced; but, as it is not the ob- ject of this work to wTite the history of this friend, vvho has himself done it so ablv and agreeablv, the visit is chiefly mentioned to show the practice of Isaac Penington : namely, in the long evenings of winter, to call in the servants who v/ere friends, and to sit down together in silence. At least this was done at the period of the visit in question.
It is natural, for there is that w^hich may be called the nature of spiritual things, it is- na-
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tural for the humble mind which has long en- dured conflict, and has been brought through it, not by any inherent strength of its own, to pity those who are still sustaining the warfare; and to be greatly desirous of stretching out to them the hand of support. Thus it was with Mary Penington. In a visit at the house of Ell- wood she observed the sufferings of the son from the temper of the father, on the occasion of re- maining covered before him. vShe remembered what her husband had suffered from his own fa- ther, on a like account ; and she also remxcm- bcr^d that the relation of it to her friend Eliwood had drawn from him, at a time when he did not expect it to be his own case, a heavy censure on the alderman. She had therefore the oppor- tunity of offering some arguments on behalf of the son, not easily to be evaded by the father. Added to this intercession, she desired, and ob- tained the father's permission, that young Ell- w^ood should return with her and her husband in the coach, and remain v;h\\ them a while at Chalfont. Great indeed v/as the love and the kindness of Isaac and Mary Penington to Thomas Ellvrood, while he remained in the family. They wxre as affectionate parents to him, and as tender nurses in his state of religious childhood. Be- sides their seasonable counsels,- and exemplary conversation, they furnished him with the means of soino- to other meetings of Friends in the country, when no meeting Vr^as iieid at then' house.' And ThoiTias Eliwood asserts that the
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time he passed in their company was so well spent, that it not only afforded great satisfac- tion to his mindj but in good measure turned to his spiritual advantage, in the truth. If the woe be attached to those who offend the little ones that believe ; surely the blessing will rest on the heads of such as^ through their love to the Lord, are sedulous to comfort them.
Hitherto Isaac Penington had escaped what may be termed judicial suffering. It is possible, the rank his father, the alderman, held in the republic might have its share in procuring him this exemption. But en the restoration of Charles II. such a motive, had it ever existed, would fail to operate ; and the frantic insurrec- tion of the Fifth-mxonarchy men soon gave the spirit of persecution a pretext for harassing the dissenters. The first notice we have of any im- prisonment of Isaac Penington is in the Account of Friends' sufferings, in Svo*; where under the head Buckinghamshire, in the year 1660, it is briefly said that ' Five, namely, Isaac Penington, ^ George Salter, Thomas Pewsey, William Sexton, ' and Edward Barton, were apprehended by the ' constables when together, and sent to prison for ' such meeting.* The prison was the county gaol at Aylesbury, in which we find them re- maining on the 30th 11th month (answering to that called January) 1660; together with sixty- two others who were chiefly committed for re-
* An Abstract of the Sufferings of the people called Quakers, kc. 1738. Vol. 11.
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fusing to swear, the oath of allegiance ; but who had, for the more part, been taken up when meeting peaceably together. There is a short letter which Isaac Penington wrote during this imprisonment to his young friend Ellwood, then also in confinement at Oxford. It may serve in this place as a specimen of Isaac Penington's mind in the estimating of sufferings, and of the unabated care and affection which he bore to Thomas Ellwoocl.
' Dear Thomas,
' Great hath been the Lord's goodness to thee,
' in calling thee out of that path of vanity, and
' death, wherein thou wast running toward de-
*■ struction ; to give thee a living name, and
* an inheritance of life, among his people : which
* certainly will be the end of thy faith in him, *■ and obedience to him. And let it not be a ' lio-ht thins in thine eyes that he now account- ' eth thee worthy to suffer among his choice ' lambs, that he might make thy crown weightier,
* and thine inheritance the fuller. O that that ' eye and heart may be kept open in thee, which ' kno^veth th^ value of these things ! and that ' thou mayst be kept close to the feeling of the ' life, that thou mayst be fresh in thy spirit in ' the midst of thy sufferings, and mayst reap the *■ benefit of them : finding that pared oW there- ' by, which hindereth the bubblings of the ever- ' lasting springs, and maketh unfit for th-; break- 5 ing forth and enjoyment of the pure power '
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^ This is the brief salutation of my dear love to *■ thee^ which desireth thy strength and settle- ' men t in the power; and the utter weakening ^ of thee, as to thyself. My love is to thee^, ^ with dear Thomas Goodyare^ and the rest of *■ the imprisoned Friends/
^ I remain thine in the Truth, to which
"■ the Lord my God preserve me single
*■ and faithful/
' I. P.'
' From Aylesbury Gaol. I4th of 12tli month, 1660.'
Isaac Penington remained in prison a part of the following year ; and from Ellwood, who havino^ oained his libertv, sometimes visited him in prison, we learn some of the particulars of his treatment there : to estimate which right- ly, it should be noticed that he was of a tender habit of body; and his education and manner of life had been those of a gentleman.
Most of the sixty-three prisoners were kept in an old room behind the gaol, which had once been a malt-house, but, says Ellwood, then decayed, and scarcely fit for a dog-house. It was also so insecure, that the prisoners might have escaped ; and it was, probably, the confidence placed in them, which procured for them this incommodi- ous lodging. Isaac Penington, w^hether his lodg- ing w^ere in this or another room, for Ellwood in his testimony, calls it a cold and very incom- modious room without a chimnev, contracted so
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much disease^ his durance being in ^vintei^ that for several weeks after he was unable to turn himself in his bed. There is somethino- ani- mating in the cheerfulness with which our early friends underwent the rigours of confine- ment ; of which, so far as relates to Isaac Pen- ington^ proof will be given as we proceed.
In this confinement he wTote his piece entit- led, ' Som.ewhat spoken to a weighty question, ' concerning the Magistrate's Protection of the- * ' Innocent : wherein is held forth theBlessing and ' Peace, which nations ought to wait for and em- *■ brace in the latter days/ 4to, 2 sheets. To un- dertake an outline of Penington's tracts would, be difficult, and yet I am inclined to give some strokes of this, as it first falls in my way to no- tice. Re pleads for an exemption from fioht- ing, for such as are redeemed from the spirit of the world to the spirit of the gospel. ' How ' can he fight v, ith creatures, in whom is love ^ and good-will towards those creatures ; and
* whose bow^els are rolling over them, because of
* their wanderings in the lusts, in the strife, and ' in the wars }' Yet he asserts the duty of the magistrate to protect not only those who are unable through v/eakness, but such as are for- bidden, by motives of gospel good-will, to. fio-^t for themselves. He thus obviates the fear some have had, that a nation of peaceful Christians W'ould be invaded and ruined. Such a thino- must have a beginning before it can be per- fected. ^Vhoever would see this lavelv thins
brought forth in the general, must cherish it in the particular. It is not for a nation coming into the gospel-principle to take care before- hand how it shall be preserved; but the gospel will teach a nation, as well as a particular person to trust the Lord, and wait on him for preser- vation. He condemns not, yea, he appears even to be too liberal in allowing, to the magistrate the use of the sword, in repelling invasion or rebellion ; but he declares there is a better state, yea, saith he, it is far better to know the Lord to be the defender, and to wait on him daily, than to. be ever so strong and skilful in weapons of war. He instances the case of the Egyptians, of Sennach- erib, and of the enemies of Israel, who were re- strained, while Israel went to appear before the Lord. ^ Will he not,' says Penington, ' defend ' that nation whom he teacheth to leave off w^r ?* The work has several divisions. In one of them he states what the Friends desire with reference to government. 1. Universal liberty for all sorts to worship, as Christ shall open men's eyes to see the truth. 2. That no laws contrary to equity may remain in force, nor any be made but agreeably to equity. There is also a lively address ' To ' such as have felt the power of the endless life
* drawing ; and have faithfully followed the ' Leader of the flock of Israel/ &c. This has the date of his prison-house. ' From Aylesbury ' prison in Bucks, where my life breathes for the ' consolation and redemption of God's Israel,
* and for the turning of the captivity of th?
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' whole creation/ The following prayer con- cludes the pamphlet.
' O God of love, who knowest the value and ' price of souls, pity thy poor creatures, and ' put a stop to this course of perishing, wherein ' so many multitudes are overtaken, and pass ' down to the pit unawares. O thy bowels, thy ' bowels, thy wonderful bowels ! Let them roll ' in thee, and work mightily, and, in the ' strenoth of thy compassions, bring forth thy ' judgment and thy mercy among the sons of ' men. Build up the tents of Sem; persuade ^ japhet to dwell therein ; and let Canaan be- ' come a servant. Preserve the feet of thy saints ' for ever. Shut up and silence the wricked ' one in the darkness. Let not his strength or '^ subtiltv prevail against thee or thine any more ; ' but let the fresh power of thy life, and the vir- * tue of thy incomprehensible love, redeem, fill, ' possess, and make glad the heart of thy cre- ' ation for ever. Amen. Amen.'
After Isaac Penington was discharged from this imprisonment, he went again to reside at his house at Chalfont, in which there was gene- rally held a meeting twice in the week; but one First-day in four, there was a more general meeting, to which most of the friends of the . neif^hbouring meetings usually resorted.
At one of these general meetings were pre- sent, besides the neighbouring friends, a brother of Isaac Penington, named William, who was a merchant of London, and with him a friend of
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Essex: there was also the noted George White« head of Westmoreland^ a man inured to suffer- ing, Thomas Elhvood, and one John Ovy, a bap*- tist-teacher, who had desired to become ac^ quainted with Isaac Penington. These came on the preceding day, and were entertained in his hospitable mansion. The meeting had not long been gathered, and was sitting in great stillness and composure, when a party of horse made its appearance, and the two Peningtons, the Essex -friend, George Whitehead, Thomas Ellwood, and three or four more were taken into custody, and immediately conveyed to a magistrate who re- sided at a considerable distance. The remainder held their meeting without further molestation.
This seems to have been an arrest made con- formably to a proclamation forbidding the meet- ings of dissenters; which had been issued in conse- quence of the rising of the Fifth-monarchy men: but neither the commander of the soldiers, Mat- thew Archdale of Wycomb, nor the magistrate, William Boyer of Denham, appear to have been inclined to persecution. One showed his lenity by apprehending so few ; the other by finding, or contriving, means for discharging those few. He considered Isaac Penington as but at home in his own house; his brother and the Essex man, as naturally on a visit, and the neighbouring friends as persons whom he could easily send for. These therefore he dismissed ; but he could find no such excuse for Ellwood and Whitehead, whom therefore he threatened
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to commit; but at length suffered them, as it was too late in the day to send them to Ayles- bury, to return home with Isaac Penington, on promise of being ready at his house in the morn- ing : when he took care not to send for them, or molest them any more.
It was not long after this event that Isaac Penington found means to introduce Ellwood as a reader to the poet Milton, who had then lost his sight : which circumstance is probably in- teresting to the literary world, as Ellwood was the cause of his writing the poem called Para- dise regained. This fixed Ellwood in London, by which means in the year 1662, he underwent imprisonment both in Bridewell and Newgale : and after his reltase became Latin tutor to the children of Isaac Penington. Penington was esteemed curious and skilful in pronunciation, and was verv desirous to have his children well grounded in their native tongue. For this pur- pose he had procured for them a very accurate teacher, who performed his ofiice to the satis- faction of his employer ; but as he aimed no higher, and a successor more learned had not yet been found, Isaac Penington, who then be- ing in ill health kept his chamber, requested Ellwood to enter his children in^he rudiments of Latin. He complied ; but instead of a tem- porary, became a permanent tutor, and staid near seven years in the family.
From the time of Isaac Penington's release in the early part of 1661, it doth not appear that
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he was molested on account of his religious ]3rii1- ciples^ until the year 1664; but though he him- self was at liberty^ he did not lorget his fellow- prisoners whom he had left^ or who had since his release been committed to prison^ at Ayles- bury : for in the 7th month of the year 166 J^ he went to visit them in their confinement ; and whilst with thcni;, wrote the following letter to king Charles II.
' O King,
' The Lord God of heaven and earth is mighty^, ' who hath often and greatly shaken this nation *■ already: and this I have observed^ that the *■ seeming settlements, which hitherto have been^, *^ since the Lord began to shake^ have been but ' preparative to a further shaking and dissettling. ' O ! happy wert thou, if thou couldst wait for^ *^ and receive^ such a guidance from God, as that ^ thy government might be so pure, peaceable, ' and ri2:hteous, as it misfht need no further ' shaking by his hand. God sometime raiseth ' man from a low estate^ and exalteth him ; but " if he forget the Lord, and his heart be lifted ^ up, he is able to bring him down again. O ! ' fear the Lord in the days of thy prosperity, ' and let thy heart be abased before him, and ' sensible of the need of his preservation. In- ' deed;, it is a hard matter to govern these kino;- ^ doms aright, as the state now stands. Thou ' mayst easily err and dash upon the rocks. Othat ' the pure eye were open in thee: whereby thou
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' mightest see that as thou didst not gam these ' kingdoms by policy or strength; so neither canst ^ thou retain them by those m.eans; but only by ' the good pleasure of Him who hath all the *■ earth at his dispose ! I beseech thee, in that ^ tender love I bear to thee, take heed of ooin^; ^ about to plant what the Lord hath plucked up ; "■ or of endeavouring to pluck up what the Lord ' hath planted, If thou lookest with man's eye, ' thou canst not see what God is doing in the ^ world; and so rnayst easily run a course con- ^ trary to his will, and eternal counsel : and O ^ how hazardous must this needs be to thee 1 *■ The eternal peace of thy soul with God for ' ever, and thy prosperity, depend upon thy ^ knowing the counsel of the Lord, and upon ' thy obedience thereunto. O ! retire from this *■ w^orld's baits^ snares, temptations, allurements^ *■ and vanities ; which drav/ out and defile the *■ mind ; and retreat inward, that the Lord may ' teach thee his fear, and preserve thee from ' those lusts and desires of the fleshly mind, ' w^hich, being hearkened to and followed, are *■ very dangerous to the soul, and may prove ' perilous outwardly also. What shall my love ^ say to thee ? O that the Lord would speak to ^ thee in spirit, and give thee an ear to hear, ' that thou mightest be happy now and for ever ! ^ Often have my bowels rolled over thee ex- * ceedingly,, even in the day of thy adversity, ^ and since thy prosperity. O that thou couldest I reinember God daily, and forget this v/orld !
s 3
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^ Remember the years of thy affliction ; and ' make use of the present day with an humble ' heartj and with a broken spirit. O ! do nothing ^ to provoke the Lord against thee ; for surely ^ his eye is upon thee^ and his heart pondereth ' all thy w^ays. And bow before him for his ' counsel, that thou may est not arise against thy ^ Maker, as the foregoing powers have done : for ^ if he rise up in battle against thee, thou wilt ' no more be able to stand before him than they *" were. Nay, the stronger thou art outwardly *" settled, the greater will the glory of his name ** be in overturning thee. O that thou mightest ' rule under God, and for God! and not with ' that wisdom, and with those self-ends, and in- ' terests, which are not of him, and cannot but ' be against him. I cannot but desire thy good; ^ yea, the very breathings of my heart to the ' Lord have been often for thee ; and upon that ^ account singly do I write thus to thee ; be- *^ seeching the Lord, if it be his pleasure, that *■ when that work which is necessary to be done
* is finished, thine eyes may be opened to see ^ the ^vay of righteous government in the true ' light.
' From one who mourns over the misery
, , - ''of mankind, longing for the redemp-
^ tion of those that go astray, and a true
' lover of thy soul. ' LP.'
• Aylesbury prison, where I am visiting
' some of my dear friends in God's < eternal truth, 17th 7th mo. 1G61.'
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There is to this letter a postscript of nearly the same length. The beginning and the con- clusion, with some of the intermediate parts, are as follows :
*" Let thy government be like unto God's: *■ even a yoke to the unjust, but libertv to the *■ just. O, when shall the cry of the innocent ^ cease, throughout all thy borders ? Restore un- ■ to the Lord his dominion over men's consci- ' ences, while it is in the power of thine hand ' to do it. O! seek after love, meekness, rioht-
* eousness, tenderness, towards all thy subjects :
* which hath God's blessing with it, and is the ^ way to win all their hearts towards thee. And *■ do not harden multitudes of them against thee, ^ by unnecessary yokes over their consciences : ' which they that do not eye God in all, and in ' lowliness of spirit bow before him, may be apt
' to kick against and strive to throw off.
^ And I beseech thee, take heed of this
* world's pleasures and vanities ; wiiich steal ' awav the heart from God, and make it thick ' and gross, that it cannot hear his voice or know ' his counsel. I am satisfied with what the Lord ' shall do ; but it is the earnest desire of my ^ heart, that thou mightest be spared in the day '■ of God's visitation, which is coming upon this
' nation. This is my desire for thee, that thy
' heart might be brought into, and kept in, that
* frame which God loves and delights to be pre- ' sent with, and to instruct, and [that] all such
* things might be eschewed and avoided by thee;,
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^ which may prove dangerous to thy soul for ^ ever^ and to thy government here. For though ^ thou beest a great king here^ yet^ if thou wilt ' attain the blessing and inheritance of eternal ^ life^ and escape eternal misery and destruc- ^ tioU;, thou must take up the cross to thy lusts^, ' and walk in the same path of mortification and ' self-denial^ Vviiich God^ who is no respecter of ^' persons^ hath chalked out to the meanest of * thy subjects. Hear^ O king, turn towards the '^ Lord^ bow before him in soul and spirit, in ' thy whole conversation. It is a greater honour '^ to be a subject to him^ than to reign over '^ men.'
In the period of liberty which intervened be- tween the first imprisonment of Isaac Penington already related^, and the second^ an interval of about three years, the number of his writings which issued from the press was thirteen : on va- rious occasions, but all of a religious tendency. The reader is referred to the Review, which forms a large part of this work, for a general catalogue of his writings ; but an extract from two of them exhibits so much of Christian pa- tience and Christian good-will, that it is possible he will not be displeased at the introduction of it in this place.
In a short piece, entitled ' Three Queries pro- ' pounded to the King and Parliament,' he thus gives his belief respecting the people with whom he \vas suffering, evinces his patience and cha-
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rity, and asserts his faith that the Lord in due time would deliver them.
■ ' 1 I am assured in mv heart and soul, that this ' despised people called Quakers, is of the Lord's ' be<4tting, in his own life and nature. Indeed, ' had I not seen the power of God in them, and ' received from the Lord an unquestionable ' testimony concerning them, I had never looked « towards them ; for they were otherwise very ' despisable in my eyes. And this I cannot but ' testify concerning them, that I have found ' the life of God in my owning them ;. and that ' which God hath begotten in my heart refreshed, ' by the power of life in them. And none but ' the Lord knows the beauty and excellency of ' glory, which he hath hid under this mean ap-
' pearance.'
' 3 The Lord hath hitherto preserved them ' aoainst great oppositions, and is still able to ' preserve them. Every power hitherto hath ' made nothing of overrunning them ; yet they ' have hitherto stood, by the care and tender ' mercy of 'the Lord ; and the several powers ' which have persecuted them, have fallen one
' after another.'
' 3. I have had experience myself of the ' Lord's goodness and preservation of me, in my ' sufferin^g with them for the testimony of his ' truth; who made my bonds pleasant to me; ' and my noisome prison, enough to have des- * troyed my weakly and tender-educated nature, « a place of pleasure and delight ; where I was
( u )
^ comforted by my God night and day^ and filled ^ with prayers for his people : as also with love *" to^ and prayers for^ those who had been the ^ means of outwardly afflicting me and others^ ^ upon the Lord's account/
^ 4. 1 have no doubt in my heart that the ^ Lord will deliver us. The strength of man, ' the resolution of man^ is nothing in my eye ^ in [to] compare with the Lord. Whom the ^ Lord lovethj he can save at his pleasure. Hath ^ he beo-un to break our bonds and deliver us. ^ and shall we now distrust him? Are we in a *" worse condition than Israel waS;, w^hen the sea ^ was before them, the mountains on each side, ' and the Egyptians behind pursuing them ? He ^ indeed that looketh with man's eye, can see no ^ ground of hope, nor hardly a possibility of de- * liverance; but, to the eye of faith, it is now ^ nearer, than when God began at first to deliver/
'5. It is the delight of the Lord and his glory, ' to deliver his people, when to the eye of sense "^ it seemeth impossible. Then doth the Lord " delioht to stretch forth his arm, when none else *■ can help ; and then doth it please him to deal ^ with the enemies of his truth and people, when *^ they are lifted up above the fear of Him, and ^ are ready to say in their hearts concerning ^ them, '' Thev are now in our hands. Who can '^^ deliver them ?"
' Well, were it not in love to you, and in pity,
•^ in relation to what will certainly befall you, if
^ you go on in this course, I could say in the joy
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* of my heart, and in the sense of the good-wili ' of my God to us, who siiffereth these things to ' come to pass. Go on. Try it out zvlththe Spirit '' of the Lord. Come forth -with your laivs, and *■ prisons, and spoiling of our goods, and banish- ' ment, and death (if the Lord please) and see if ' ye can carry it. For we come not forth against *■ you in our own wills, or in any enmity against ^ your persons or government, or in any stub- ^ bornness, or refractoriness of spirit ; but with ' the lamb-iike nature, w^hich the Lord our God
* hath begotten in us, which is taught and en- ' abled by him both to do his will, and to suffer ' for his name's sake. And if wx cannot thus over- *■ come you, even in patience of spirit and in love '^ to you, and if the Lord our God please not to ^ appear for us, we are content to be overcome ^ by you. So the will of the Lord be done^ saith ^ my soul/
These queries have not any date. They are placed in Whiting's catalogue between the dates of 1662 and 16G3. To the former of these, belongs the piece from which the follow- ing is taken, entitled, ^ Some observations upon ' Romans xiv. 20/ It is probable that the ope- ration of grace upon a mind naturally tender ^nd compassionate, produces a display of human nature in its most amiable point of view; and it should be surveyed with due reverence to the power that sometimes permits a combination of so many pleasing qualifications. At the same time it is proper to remember;, that tempers.
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apparently cast in a rougher mould, have their appropriate place in the church, and in the world ; and that all depends upon each exer- cising his faculties, of whatsoever kind, in sub- ordination to divine wisdom.
' I am,' says this favoured man, ' a lover of * mankind in general, and have been a deep suf- ^ ferer with, and traveller [travailer] for, all the ^ miserable. None knows the path of my sor- *■ rows, or the extent of my bowels, but he that *^ made me. It is not natural, or kindly to me^ ^ to upbraid any man with any kind of wicked- ^ ness, or ever so justly-deserved misery; but ^ my bowels work concerning him towards the ' Spring of eternal power and compassions: even ^^ as I would be pitied, and represented to the ' Father of mercies in the like condition. In- ^ deed I have been emptied from vessel to ves- ^ sel, and tossed with multitudes of storms and ^ tempests ; yet the savour of my life remain- ^ eth with me to this day, and the Spirit of my ^ God breatheth on my heart: blessed be his ' holy name for ever ! x\nd though I walk with
* one sort of people, because my heart saith ^ (yea, the Spirit of the eternal God hath wit- ^ nessed unto me, and shown me in that light ' which cannot deceive, and to that eye which
* cannot be deceived ) that they are the people ^ whom he hath chosen out of all the gatherings
* (throughout the earth), from the apostasy, to ' manifest his power in, and his presence among; ^ I say, though I have been guided and led by the
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^ Spirit of the Lord to walk among these ; yet *^ I am not bounded there, either in the love or ^ in the unity of my heart; but I have unity with ' the integrity and zeal for God which is in ^ otherSj of what sort or gathering soever ; and ' I have tender bowels for all, even for those ^ w^hich hate and persecute that which is mv Hfe^ ' and hath the love of my heart for ever/
' Oh, how have I prayed for the lost world ! ' For all the souls of mankind, how hath mv soul ' bowed in unutterable breathings of spirit be- ' fore my God, and could not be silenced; until ' he quieted my spirit in [the] righteousness ' and excellency of his will ; and bid me leave ^ it to him./
There are scarcely any particulars of Isaac Penington's second imprisonment : at least few have ofrcred themselves in the search, which the present compilation has occasioned. It is how- ever known, and this little we learn from his friend Ellwood's testimony, which has been be- fore mentioned, that he was taken out of a meet- ing for w^orship, and again confined in Avles- bury gaol for nearly the same space of time as , at the former commitment : that, is upwards of seventeen weeks.
About this time a very severe law had been made, specially against Friends. The penalty, enacted by this law, on assembling for the pur- pose of religious w^orship, in a number exceed- ing four, was, for what v/as called the first offence, five pounds, for the second iQu, and for the
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thirds banishment: or^ in case of non-payment of the fineSj three^ and six months' imprison- ment. Soon after the publication of this law Isaac Peninoton^, with many of the friends of the adjacent country, went to Amersham^ to attend
* the burial of a deceased acquaintance. As they were carrying the body along the street to the burying-ground,, they were assaulted by a ma- gistrate^ who happened to be passing through the town. Hearing of the interment he put up his horse^ procured constables and a multitude of assistants^, and came forth, sword in hand, to attack the peaceable bearers. His first command
, to set down the coffin, though seconded with a blow, not succeeding, he himself threw \\ to the ground, and forced the attendants to leave it. He then caused the friends to be apprehended, and, having procured another justice to join him, committed ten of them to Aylesbury pri- son: though they were not even assembled un- der pretence of worship. It was late on the Seventh-day of the week when the prisoners were intrusted to the constable. Aylesbury was nine miles ofTj according to Ellwood's account, fourteen as they are now measured ; and the con- stable neither liked so long and so late an expe- dition, nor that the town should be at the charge of keeping the ten prisoners two nights and the intermediate day. He therefore suffered them all to return home, on their parole to attenxl him at Amersham on Second-day morning. This con- fidence in the word of Friends was not an uncom-
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fnon thing in the thne of their persecution. The prisoners, of whom Isaac Penington was one, did not infringe upon that confidence. They came according to the appointment, and were con- ducted to gaol. Some former prisoners had been ill-treated in this gaol, and closely confined among the felons, because they had refused some fees. The gaoler was not at home when the friends from Amersham were brought in. They forbore therefore to take possession of any rooms until he should return ; and they then declared they would haye a free prison. In the mean time they had dined on the ground, in the prison-yard, on bread and cheese; in much con- cern for Isaac Penington, on account of the ten- derness of his constitution. He, on the contrary, was so liycly in his spirit, and so cheerfully re- signed to suffer, that he rather encouraged his fellow-sulTerers, than needed encouragement from them : and the gaoler, on his return, fatigued probably with the firmness of the former pri- soners, granted lodgings to these on their own terms. The assizes were just at hand; but the judge (Morton) refused to hear their cause, re- ferring it to the justices who had committed them. These therefore fined them six shiiiino-s and eightpence each, and, the payment being of course refused, committed them for one month to prison, on the a61 for banishment. It is to be obseryed that the justices had power to lessen both the fine, and the term of imprisonment preyious to banishment. Lenity mio^ht occasion
( 8d )
the first, and a desire to procure speedy banish- ment, the other. The words of the act were not exceeding five pounds, or three months, and so in the second fining and imprisonment, of ten pounds and six months. At the expiration therefore of one month, Penington and his com- panions were enlarged ; and they gratified the gaoler for his civility.
Isaac Penington appeared nov/ to be at the mercy of the civil power, and it seemed pro- bable that he would not be long in passing through the second step preparatory to banish- ment. For it was not to be expected that a man who had bought his present profession at the price of so many years of tribulation, would lio-htly forsake it, or forbear to hold up a public testimony to that which he knew to be truth. But it is very remarkable, that of the many that were imprisoned on the act of banishment, and even of those w^ho were convicted of what was termed the third offence, few were actually sent on ship-board, and the greater part of those ne- ver reached the plantations ; but way was made for their return, in a remarkable manner. As to Isaac Penington, he seems to have been in some measure protected from the oppression of the civil power, by falling soon after his release . into the hands of the military.
A soldier came to his house without any war- rant, and informed him that he must go before Philip Palmer one of the deputy lieutenants of the county of Bucks. He meekly attended the
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ruclz soldier ; and was sent by Palmer, under a !E:uard of soldiers, to his old quarters at Ayles- burv. He was committed by a kind of mittimus or order, importing ' that the gaoler should re- ' ceive and keep him in safe custody, during the *" pleasure. of the earl of Eridgevv'ater/ At this time it was suspected that the plague v^^as in the sraol. It was llie year in wdiich so many thousands, fell victims to that dreadful disease^ in London. Interest was therefore made with the carl, who was importuned by a person of con- 'siderable quality and power in the county, to permdt that Isaac Penington should be removed to another house in the town, and there kept a prisoner, until the gaol should be clear of the contagion. But this nobleman seems^ to have conceived so great a displeasure against the in- nocent prisoner, that he refused to orant the re- quest : although all the while no other cause <St his confinement appeared than the pleasure oT the persecutor. At leno-th, hov/ever, a T>risoner in the gaol died of the plague ; on which the gaoler's wife, in the absence of her husband, permitted Penington to be removed to another house, in which he v/as shut up about six weeks. After this, bv the interest of the earl oFAncram, a release vas obtained from Palmer; and, after a confinement of nine months, v/ith danger of his life, and for no alleged oflence, I^aac Penington w^as suffered to return home.
But before he had been a.2ain settled in his family a month, a p^arty of soldiers from Palmer
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ram^f to his I\ousc, and., seizing him in "bed, con- veyed him again to Aylesbury gaol. The earl of Bridgewater was reported to have been the director of this measure. And it must probably have been during this second confinement, that the pious sufferer wrote the following letter to his unrelenting persecutor.
' To the Earl of Bnd2;ewater,
' Friendj,
' It is the desire of my heart to walk with ' God in the true fear of his name, and in true
* love and good-will to all men, all my days ^ here upon the earth. For this end, I waiit upon ^ God^ night and day, to know his will and to ' receive certain instruction from him concern-
* ing what is acceptable in his sight. After he
* hath in any thing made manifest his pleasure, ^ I wait upon him for strength to perform it ;
* and when he hath wrought it by me, my soul ^ blesseth him therefor. If this be a right course, " I am not to be condemned herein; if it be not, "^ and thou knowest better, show me in love, ■' meekness, and tenderness ; as I would be wil- ' ling to make any thing know^n to thee, for thy ' good, which the Lord hath shown me. But ' this I am fully assured of, that God is higher ' than man ; and that his will and lava's are to be
* set up and obeyed in the iii*st place: and man's ' onlv in the second : and in their due subordi- ' nation to the will and laws of God.
C 83 )
' Now, friend, ^PP^y thyself to do that v/hich ^ is rioht and noble, and that which is truly jus- *^ tifiable in God's sight: that thou mayst give a ' comfortable account to him when he shall call ' thee thereunto. That which thou hast done ' to me hath not made me thy enemy ; but, in the ' midst of the sense of it, I desire thy welfare, ' and that thou mayst so carry thyself in thy ' place and actions, as that thou mayst neither ^ provoke God against thee in this world, nor in ' the world to come. Hast thou not yet afflicted ' me enough without cause? Wouldest thou have '^ me bow to thee therein, wherein the Lord hath ' not given me liberty? If I should give thee ' outAsard titles and honours, might I not do thee ' hurt ? O ! come down, be low in thy spirit be- *■ fore the Lord, honour him in thy heart and ' wavs, and wait for the true nobility and honour ' from him. Thou hast but a time to be in the ' world, and then eternity begins; and what ' thou hast sown here, thou must then reap. O ' that thou mightest sow, not to thy own will ' and wisdom, but to God's Spirit; and kno^v his ' guidance, who is only able to lead man aright! ' Indeed, thou shouldest be- subject in thy own ' heart, to that which thou arf olTended at in ' others; even that in the inner parts, which ' testifies for God, and against the thoughts, ' ways, and works of corrupt man ; that thou *= mightest feel a principle of life from God, and ' good fruit brought forth from that principle * to him ; and that the evil nature, with the evil
F 2
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' works thereof, mijiht be cut down In ihee 5 *" that thy soul may escape the wrath and misery ^ which attends the works and workers of ini- ^ quity. I have sent thee this inclosed in love. *" Read it ifi fear and humility^ lifting up thy ^ heart to the Lord^ who giveth understanding, ' that it may be a blessing to thee : for in true *" love was it writ, and is of a^n healing and guid- '^ ing nature. I hare formerly writ to thee, but " mv way hath been so barred ud, that I have *" not found access easy ; and how or whether this ' \n\l come to thy hand I know not. But this ' I truly say to thee, I have felt the Lamb's; ' nature under my suffei'ings from thee, where- ^ unto I have given thee no provocation, nei- ' ther for the beg-innins; nor continuance of ' tliem ; and, if thou canst, bring that thing to ^ the trial of the v;:tness of God in thy heart, ■' that will deal truly ^vith thee, blaming what ' God blames, and justifying what he justifieth. "■ And, though the Lord beholdeth, and will ^ plead the cause of his innocent ones (vrho the ' more helpless they are, the more they are con- ' sidered and tendered by him), vet I do not ^ desire that thou shouldest suffer, either from ' God or man, on mv account, but that thou ^ mightest be guided to, and preserved in that '^ which will be sweet rest, peace, and safety, ' to all that are sheltered by it, in the troublous *■ and stormy hour, in w^hich the Lord will dis- \ tress man^ and make him feel his sin and ' misery.
( S5 ) .
"■ This is the sum of what I have at present to ' say, who have w^it this, not for any by-end, ' but in the stirrings of true love tow^ards thee,- ' and from a true desire that thou mightest feel ' the power of God forming thy heart aright, ' and bane^'np- forth the fruits of righteousness ' in thee : that thou mightest be made by him ' of the sejd of the blessed, and inherit the bles- ' sinp-, and find the earthly nature consumed,- ' and brought to nought in thee; to which is
* the curse, and which must feel the curse, as ' God brings forth his righteous judgments in ' the hearts, and upon the heads, of the trans-
* gressors. And knowing there to be a certain ' day of God's calling transgressors to account, ' and the terribleness of his wrath, and consum- ' ing pleasure in that day, I warn thee in tender- ^ ness, and in the bov^els of love beseech thee, ^ to consider thy WT^ys, and make thy peace with ^ him- that thou mavst not be irrecoverably and ^ eternally miserable; but mavst be transformed
* by his life and nature, and sow to him thQ- ' fruits thereof, that thou mayst reap and re- ' ceive of him that which is the soul's iov.
' And, friend, knov;: this assured truth, it is not \2i religion of man's m^aking or choosing (nei- ' ther the pope's, nor any other man's), but only ' that w\^ich is of God, v/hich is acceptable to
* him: and what wall become of that man, whose ^ very religion and worship is hateful to God ? ^ Where will he stand, or what account will h ^ be able to give when he appears before him ?
r 3
e
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* Thou hast not often met with such plain deal-
' mg as this. These things very nearly concern
' thee. O^ wait upon God for his true light,
' that thou mayst not be deceived about them ;
^ because thy loss thereby will be so great and
^ irreparable !
^ I am thy friend in these things^ and have
*■ written as a true lover and desirer of the w^el-
" fare of thy soul.
' I. P.'
' From Aylesbury gaol, ' 24th of 6th month, 1G66.'
The foregoing letter is taken from a late col- lection, published in 1796 by John Kendall; in which are also other letters dated from his prison- house, or durinir the time he remained there, re- plete with instruction, and serving to show the manner in which he passed his days of confine- ment. This is further exemplified by the num- ber of his own publications dated from this prison : displaying the undaunted mind, calm amidst sufferings, not cast down by oppression, and breathing for the advancement of right- eousness. The following extract of a letter to a friend, wTittcn at Aylesbury about three months before the foregoing letter, will exemplify what I have said,
^ The Lord is tender of me, and merciful to ^ me. Though, indeed, I have felt much weak- ' ness both inwardly and outwardly, yet my ' strength doth not forsake me ; but the mercies ^_ of the Lord are renewed to me, ^^ morning by
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'^ morning/' I could almost sing to his glorious ' name, seeing (in the pure, powerful, over- ^ coming life) the death of all that troubles ' Israel. O the gates of hell^ ye shall not pre- ^ vail against the least lamb of my Father's prc- ' serving, glory be to his mercv, to his love, to *" his power, to his wisdom, to his goodness, for * everm.ore !'
His health too during this Im.prisonment was greatly impaii'ed. He remained in prison a year and a half, during which time he was never brought up, to either sessions or assize; but by some illegal means continued as a prisoner on the calendar. He lay in rooms so cold, damp, and unhealthy, that it had nearly cost him his life, and sent him to the company of confessorS;, who in the reign of the second Charles, v/ere killed bv the rieours of confinement. He be- came, however, so much disabled', that he lav in a weak state several months. At leno:th a relation of his wife procured his removal, by habeas corpus, to the bar of the court of King's bench, where, with the wonder of the court that a man should be imprisoned so long for nothinir, he w\as discnaroed in the vear 16oS.
Although Isaac Penington, as has been shown> had his abundant consolation, under his suffer- ings, it does not appear to have lifted him up. The following" letter to Geor2:e Fox, written from Aylesbury gaol, may serve to prove this, and to evince his high esteem for that friend, and pix)-?-:,
F 4
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bably may be otherwise generally acceptable la the reader.
' Bear G. F.
' I feel the tender mercy of the Lord^ and '
' some proportion of that brokenness^ fear^ and-
' humility, vrhich I have long waited for^ and.
^ breathed after. I feel unity with, and strengths
^ from, the body : O ! blessed be the Lord, who.
' hath fitted and restored nie, and brought up
' my life from the grave. I feel an high esteem
' and dear love to thee, whom the Lord hath
' chosen, anointed, and honoured, and of thy
' brethren and fellow-labourers in the y/crk of
* the Lord. And, dear G.' F. I beg thy love; I
' entreat thy prayer, in faith and assurance
' that the Lord hears thee, that I may be yet
' mxore broken, that I may be yet more filled
*^ with the fear of the Lord, that I may be
*■ vet Doorer and humbler before the Lord, and
' may walk in perfect humility and tenderness
' of spirit before him, all my days. Dear G. F.
' thou mayst feel my desires and wants more
'. fully than my own heart. Be helpfLil to me,
' in tender love, that I may feel settlement and
' stability in the Truth; and perfect sepavatioH
' from, an'd dorriinion in the Lord over, all that
*■ is contrary thereto. ' -^.-^r'
^ Aylesbury gaol, ' 15th of 5th month, 1667.'
" ' I entreat thy prayers for my family,- -that^ ^ the namie of the Lord-'m*iy be exalted, and hiii
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f Truth flourish therein. Dear G. F. indeed mj ^ soul longs for the pure, full, and undisturbed '^ reign of the Life, in me/
' Another short efTusion of his benevolent heart, during; this imprisonment can scarcely fail of pleasing such as defrire the welfare of the Chris- tian community. It is addressed to ' Friends of ^ Amersham/ his neighbours.
'^ Friends, *^ Our life is love, and peace, and tenderness, '^ and bearing with one another, and forgiving *■ one another ; and not laying accusations one *■ against another; but praying one for another, *■ and helping one another with a tender hand, *^ if there has been any slip or fall ; and waiting *" till the Lcrd give sense and repentance, if sense ^ and repentance in any be wanting. O I wait ^ to feel this spirit, and to be guided to walk
* in this spirit; that ye may enjoy the Lord in ^ sweetness, and w^aik sweetly, meekly, tenderly, ^ peaceablv, and lovingly, one with another. ' And then ye will be a praise to the Lord ; and ' any thing that is, or hath been, or may be ' amiss, ye will come over in the true dominion,
* even in the Lamb's dominion ; and that which ' is contreny shall be trampled upon, as life rules ' in you. So, v/atch to your hearts and ways, *^ and Y/atch over one another in that which is "^ gentle and tender, and knows it can neither ^ preserve itself, nor help another out of the
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^ snare ; but the Lord must be waited upon, to
' do this in and for all. So mind Truth, the
*^ service, enjoyment, and possession of it in
' your hearts ; and so to walk as ye may bring no
^^ disgrace upon it; but ye may be a good sa-
*^ vour in the places where ye live : the meek,
' innocent, tender, righteous life reigning in
' you, governing of you, and shining through
^ you in the eyes of all with whom ye con-
^ verse.
^ Your friend in the Truth, and desirer ' of vour welfare and prosperity ^ therein^
« Ayle.^buryj 4th of 3d month. ISS/.'
C II A P. IV.
Loss of his estate — aitacliment to his friends in Bucks — goes to loarcl at Waltliam-abheyj Essex — hij the assistance of his xvife purcha>>es a house atAmersham Woodside — she superintends the al- terations— Conventicle-act — sixth imprisoiiment, at Reading — released hi/ patent with many others ' — Ins constancy in suffering — death of his son at sea — his tract entitled 'Flesh and blood of Christ/ kc. — its occasion— a review of it^-letter to a friend.
ITHERTOj on his several rel easements from prison^ Isaac Penington had returned to his house^ called the Grange at Chalfont St. Peter's; but on this releasement he had scarcely a home to which to resort. His wife relates that they had been injured by their relations, who, know- ing their conscientious scruple to swear, had involved them in a suit in Chancery, where their answer without an oath was invalid. They were also wronged by their tenants, and perplexed with various law-suits; but at length the relations were able to carry their machinations to so great a length, that, during the time that Isaac Penington lay in the last-m.ention^d cruel imprisonment.
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hh wife and family were turned out of his housej, by the persons who had gotten possession of his estate. By these means the family was broken up. The wife placed herself at Aylesbury^ to be near her husband ; and the youthful Gulielrna Springett went for a w^hile on a visit at Bristol. Afterwards the family had lodgings in the ad- joining parish called Chalfont St. Giles's, and thence removed to more spacious ones at Am.er- sham. During their residence at the former place^ the tutor, too^ of the children, who from having been himself fostered in the family, was now become in his turn, variously useful in it, was taken from them and committed to prison, by Bennett^ the same violent magistrate w^ho the year before had committed both him and his pa- tron, as hath been alreadv related. At leno-th means were found to provide themselves with ^ suitable habitation, in the follow^ing manner.
They were much attached to the friends in the neighbourhocd of the Chalfonts, whom they had been instrumental in gathering to the knowledge of the Truth, with w^hom they had suffered, and with whom, no doubt, thev had harm.onized and rejoiced. They therefore sought for a house in that neighbourhood diligently; but finding none that seemed to suit them, to be let, and not in- clining to make a purchase, the wife proposed that they should go and reside on an estate in Kent, part probably of her own real property, w'hich had not, like all her husband's, been rent aw^ay by the relatio.T^. To this^ Isaac FeningtoiA
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objected, for the reasons already mentioned^ and because the inhabitants of that part of Bucking- hamshire, in which they had so long lived, knew and commiserated their troubles and losses,, and did not expect their establishment nov7 could be any longer as it had been, or equal to the rank thev had held. They had lived in great plenty, but\vere now obliged to submit to a much lower sdle of life than that to which they had been accustomed ; and to their neighbours it was al- most matter of surprise thai they could still pay- to every one his owm. At length they concluded to go and board during one summer at Waltham- Abbey in Essex, in order that their children, who about this time lost their domestic tutor by the marriage of Thomas Ellwood, might have the accommodation of the school kept at that t6wn by Christopher Taylor.* Near the time of their departure for their new lodgings, a friend who was expressing his regret at losing their so- ciety, again proposed to them a small purchase. Mary Penington, who seems in temporals u% well as spirituals, to have been truly a help-meet to
* This tras the school in which there was so extrtiordi. nary a visitation, and influence of good, among the children : as i« circumstantially related in a pamphlet published by C. T- lor, entitled, ' A Testimony to the Lord's power and ^ blessed appearance among Children, &c.'-of winch * new edition was printed by Darton& Harvey, in 17&9. H* ..as also the author of several other pieces, particularly a compendious Grammar of Latin, Greek, a^d Hebrew, eu- titled Compendium trium linguarum. &c.
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her husband, objected much to the proposal^ and told the proposer that the circumstances of her husband and herself would not admit of it. Their friend however urged his proposal so strongly^ that Mary was induced to go and in- spect the premises. It was a small estate called Woodside, near Amersham^ of about ^30 per an- num^ v/ith an old house on it : and it had so ruin- ous and unpromising an appearance^ that Mary entirely gave up the thought of the purchase. Soon after this^, the worthy couple were disap- pointed in their expectation of procuring a house at Beaconsfield : on which proposals were again made to them^ respecting the estate at Woodside. The remainder of the story I can- not better relate than in the words of this not- able woman, to whom her husband left the entire manaoement of the business. ' Takinjr/ says she, ' some friends with me, I went to see it
* again. While they viewed the ground, I went *■ into the house. The whole plan was in my *" mind — what to pull down, and what to add.
* Calculating the whole expence, I judged it ' might be done by selling an estate of mine in ' Kent.'
^ Next day we went for Waltham, requesting ' our friends to act in the affair, and write [toj *' us upon it : which they did ; and informed us, "^ the title was clear. When I received the mes- ^ sage, my mind was much to the Lord, with de- ' sires that if it was the place he gave us liberty ' to settle in, he would order it for us. My hus-
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' band was very averse to building ; yet con- ' siderino- his all was lost, and the estate to be ' disposed of was mine, he was willing I should * do what I would in the affair, provided he had < no trouble in building : so we agreed for the ' purchase. My mind was often engaged in ' prayer that I might be preserved from en- ' tanglements and cumber; and that [the house] ' mio-ht be such an habitation as would manifest ' that the Lord was again restoring us, and had ' regard to us. When it was bought, I went in- ' dultriously and cheerfully about the business; ' but I saw many unusual incumbrances present ' themselves, which, I still cried to the Lord, that I ' mio-ht go through in his fear, and not darken ' and incumber my mind. I was, by the surveyor, ' put upon altering my plan, and raising a part ' new from the ground. My husband joining ' with him, I could not well avoid it. This ' brought great trouble upon me ; for now I did ' not see my way so well as before ; and, not ' knowing how I should compass the charge, I ' took no pleasure in any thing. At last I fell ' ill, and could not look after it. Great was my
< exercise of mind : one while fearing I had not ' divine approbation upon my undertaking ; ' then reflecting that I did not seek great ' things, nor vain glory in a fme habitation;
< for according to my plan it would have been ^ very ordinary. After a time of close exercise ^ and prayer/ 1 again caiue to clearness, and ' the honesty and uprightness of sny intention
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I
'^ was accepted^ so that I -vent en Vvithoiit ^ anxious care or disquiet^ and the building was ^ manafred bv me rather in delii>ht, throusrh the ' answer of peace which I felt ; and not by
* reason of any distinguishing solicitude I had ' about it/ ( Should she not rather have said anij f articular gratifxation; for solicitude more often banishes^ than procures delight). ' When Iv ' went to meeting in the mornings I set all
^ thin 2:^ in order: and rarelv found them so ' much as to rise in my mind, when going to^ '^ or at meeting. This kept my mind very sweet ' and savourv, for I had nothing in all this which *■ disQuieted me, havins: no other care but that ' there n>ight be no waste, which I always prc- " vented by my constant inspection, so that no ' cause of fretting or anger was administered.
* I laid me down and rested very pleasantly. I ' awoke in a sweet sense, and was employed all ' the day; but had no labour or disturbance in ' mv miind : which kept me in health and sweet *■ peace, till the whole was accomplished.'
Let no one espouse the opinion, that spiritual direction may not be useful in the managem.ent of temporal concerns. It is certain that on va- rious occasions, by means of undertaking plans which have the semblance of practicability and usefulness, many persons are daily led into dis- appointment; and often, into increasing degrees . of '' alienation from God/' And, to come a little nearer to our present subject, it seem.s peculiarly advisable for religious people to
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determine with great caution the place of their outward habitation. There is probably no place, in which we may not be influenced by the con- duct of those around us^ or where we may not ourselves contribute to influence that of our neighbours. For^ as we are born to be social, it is not probably saying too much of any man, that somethinjr mav be learned from him. How desirable then to be in the spot of providential allotment : which is in fact the spot of safety^j^ bencflt^ and usefulness ! Mary Penington appears to have been a person early imbued with senti- ments like these : and those who are fond of ob- s-erving character, and of tracing it through the vicissitudes of a man's life, may here recognize the same feature of her mind, which she early displayed, by her trust in Providence respect- ing outward things; as has been related in the account of her progress to religious stability.
It may easily be imagined that Isaac Pening- ton's mind was active, during the latter restraints on his person, and some proof of it has been given. He had, however, recourse to the press about eleven times in the four years preceding his removal to Woodside, the habitation which the industry and property of his wife had been the means of providing for him. But Woodside did not vet become the asvlum of his latter davs : for he w^as immured for a year and three quarters, suffering under the arm of persecution, in the county gaol at Reading.
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In the year 1670 was passed that singiilarlj oppressive law^ commonly called the Conventicle- Act. It imposed heavy fines on such dissenters as should suffer meetings to be held in their houses, and gave unusual powers to magistrates for the levying of these, and other fines which it imposed, and for the imprisonment of stich as should become obnoxious to the severity of the law. It also held out s>:reat encoura^^ement to informers, and of course the country was soon infested with that pernicious race of men. By the vigilant and seasonable exertions of Thomas Ellwood, who, in nearly the outset of the busi- ness in the county of Bucks, procured two in-' formers to be convicted of perjurv, Buckingham- shire was not much molested with this new en- gine of oppression ; but in the neighbouring county of Berks, the Friends had their full mea- sure of distress by means of the persecuting law,. The gaol at Reading was crowded with them,
and Isaac Penin^lon ooino, accordino^ to Chris- es o o-' o
tlan practice, to visit them in their confinement, was informed a<>:ainst before a maoistrate who had long signalized himself as a furious perse- cutor. Bv this man Isaac Penino;ton was eom- mitted to the same prison, whither he had come to sympathize with his brethren already there. We do not in this instance read of his being taken at any religious meeting, or violating any, clause of the late act. It is, however, more than y>ossibie that his visit was employed in silent re- tirement; but the current of persecution at that
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lime raged too violently to be always confined even in legal channels.
It is matter of regret that our early recorders of the sufferings of Friends^ are not so explicit in their details^ as to make it always easy to. trace a friend through the alleged offence, the law by '>vhich he suffered, the punishment, and the mode of relief. In the twenty-one months of Isaac Penington's detention, it is probable that he was^ at some of the assizes or sessions that occurred during the period, convicted of refusing the oath of allegiance, because it is related bv Ell I w^ood, in his testimony, that he was brought un- der the sentence of praemunire. It appears also from Besse's Account of Sufferings, that the magistrate had sent for him, on the information of the gaoler, had tendered to him the oath, and had made the refusal the ostensible reason of his commitment. However, w^hen Charles the Second released, by letters patent, such friends as were imprisoned on suits of the crown, Isaac Penington shared in the benefit, and left, for the sixth and last time, the confinement of a prison, A fellow-sufferer, in several of his imprison- ments, gives the following description of his conduct in those trying situations. ' Being ' made willing by the power of God to suffer " with great patience, cheerfulness, contented- ' ness, and true nobility of spirit, he v/as a *■ good example to me and otlxers. do not re- ^ member that ever I saw him cast dowii^ or de- ' jected in his spirit^ in the time of his cio^e coai
G 2
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^ fihement, nor speak hardly of those that pef^ ' secuted him ; for he was of that temper as to ' love enemies^ and to do good to those that ^ hated him ; having received a measure of that ' virtue, from Christ his master, that taught him ^ so to do. Indeed I may say, in the prison he *" was a help to the weak, being made instru- ' mental in the hand of the Lord for that end. ' O ! the remembrance of the glory thnt did ' often overshadow us in the place of confine- ' ment: so that indeed the prison was made by ' the Lord, who was powerfully with us, as a ' pleasant palace ! I v/as often, with many more, *■ by those streamings of life that did many times *■ run through his vessel, greatly overcome with ' the pure presence, and overcoming love of ' our God, that was plentifully shed abroad in ' our hearts.'
I have proceeded so connectedly with the ac- count of the sufferings of Isaac Penington in the support of his principles; among which the loss of his estate, so far as his religious restraint from iiwearing had a share in facilitating the designs of his relations, must be accounted a great one; that I have omitted to mention in the exact or- der of time, a domestic trouble occasioned by the death of his son. It was Isaac, the second son, a youth of excellent, and very promising abilities. He was intended to be educated for a merchant; but before it was tliowght fit to en- gage him in the occupations of the counting- house, his parents consented to a proposal that
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he should make a voyage to Barbadoes, for the purpose of passing a little time not unaptly for his future prospects, in life, of seeing the island, and gaining some knowledge of the sea. He was therefore intrusted to the care of a valuable friend who commanded a vessel in the Barbadoes- trade; and took with him a small adventure, made up by his friends. All seemed going prosper- ously on, and he was returning with his little cargo of produce, when unwarily he fell over- board while the ship was sailing before a brisk o-ale: nor could the utmost care and diligence of the master and mariners of the ship avail to recover him. The news of this, event must have reached his aifectionate parents, before the last imprisonment of Isaac Penington, and about the time of the family's entrance on the house at V/oodside, Ellwood the preceptor of this youth partook deeply of the grief occasioned by his death, and wrote some lines of condolence. He doth not often excel in poetry, though his thoughts are worthy the Christian, and on this occasion a motto which he subjoins to. his verses, seems to contain the essence of all stable conso- lation. Whence it is quoted 1 know not,^
'Domino mens nixa quieta est.
Prom the time that Isaac Penington went to inhabit the asylum of his declining years, which vas procured by the care, and at the charge of his wife, few are the occurrences related of hin^.
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The remainder of his life must therefore prin- cipally be surveyed by occasional views of the tenour of his mind^ as it is exhibited in some of his letters^ or publications.
It appears from the preface of a tract pub- lished in 1675;, entitled ' The Flesh and Blood of ' Christ in the mystery and in the outward^ brief- ' ly, plainly, and uprightly acknowledged, and ' testified to, &c/ that he had lately been in London. His business was to attend some m.eet- ings between Friends and the Baptists. About the year 1673 a baptist-minister, named Hicks, had published some invidious dialogues under the title of ' A Dialogue between a Chris- ' tian and a Quaker/ In these he is said to have made his supposed Quaker appear not a little ridiculous and profane. His way seems to have been to make his pretended Christian prove false doctrine against the Quakers by quo- tations out of their books. Among others he quotes Isaac Penington ; but he attempts to establish his charges by a mode of citation so un- fair, that it was probably on this account that Penington thought him.self engaged not only to attend some of the mei-tings; but also to vin- dicate him^self in print, by means of the pamph- let already mentioned. As it may serve to show the manner in which Isaac Penington managed controversy, and thus exhibit him in a light somevs^hat diflierent from that in which we have hitherto viewed him, though still tinned with philanthropy; as it may demonstrate i\iQ faith of
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Triends on some deep and important points f doctrine ; and as it may hold up to view the ac- customed method of the spirit of error, in at- tempting to misrepresent when it cannot re- fute\- it may be proper to make some copious extracts From this pamphlet.
Hicks had charged the Quakers with account- ing that the blond of Christ -^ as no wore than a common thing. For proof of this, he had drawn together some disjointed passages from a book of^'Peningtcn's, called ^ A Question to the pro- ^^ fosors of Christianity, whether they have the ' true, living," powerful, -saving knovvledge of ^Christ, or^no,' &c.- Therefore, says Isaac •Penington, ' having been at that meeting to ' clear mv innocency in that particular ; but
' the thing not then coming in question, u
' was in my heart— to give forth this testimony ' to take off that untruth and calumny of T. H. ' both from the people called Quakers and my- ' self, being both of us greatly injured, as the ' Lord God of heaven and earth knoweth. I ' have had experience of that despised people ' many years, and I have often heard them (even the ancient ones of them) own Christ both inwardly and outwardly. Yea, I heard one of the ancients of them thus testify, in a public meeting many years since. That if Christ had not come in the flesh in the fulness of time, to J bear our sins in his own body on the tree, and to offer himself up a sacriMce for mankind, all mankind had utterly perished/
e 4
».
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This allusion to the words of the ancient friend^ is strongly in point to prove^ as it is intended to prove, the high and infinite value which our pious ancestors and predecessors set on the death and sufferings of Christ. Its ac- curacy however in point of argument^, as an ab- stract position, may, I think, be questioned ; be- cause it seems to limit to one mode, the opera- tion of divine love. It is enough for us to receive and embrace the Christian dispensation, as the mode chosen by Almighty Wisdom.
' What cause then,' continues Penington, ' have ^ we to praise the Lord God, for sending his Son ' in the likeness of sinful flesh, and for what his ^ Son did therein ! O professors, do not per-
* vert our words (by reading them with a pre- ' judiced mind) quite contrary to the drift of ' God's Spirit by us. If ye should thus read the ^ holy scriptures, yea, the very words of Christ ' himself therein, and give that wisdom of yours,
* which fights against us, scope to comment upon ' them, and pervert them after this manner, what
* a strange and hideous appearance of untruth, ^ and contradiction to the very Scriptures of the ' Old Testajiient, might ye make of that wonder-
* ful appearance of God?^ For the words of ^ Christ seemed so foolish and impossible to the
* Who would think that I. Penington should in 1802 b& charged with Socinianism ; or, to use the new name which persons of those principles haye assumed, with baying bee» 1^ Unitarian ?
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' wise men of that age that they frequently con-
♦ tradicted, and sometimes derided him.'
' Oh ! T. H. dost thou believe the eternal ' judgment at the great day, not outwardly only ' in notion, but inwardly in heart? Oh! then ' consider how^ wilt thou answer it to God, for ' saying so many things in the name of a people, ' as their belief and words, which never were ' spoken by any one of them, nor ever came ' into any one of their hearts ! Innocency in ' me, life in me, truth in me, the Christian •* spirit and nature in me, is a witness against ^ ' thee, that thou wrotest thy dialogues out of
' the Christian nature and spirit.' ' I pity
' thee, yea, I can truly say I forgive thee the in- ' jury thou hast done me (though indeed it is f very great, thus to represent me publicly; ' what thou couldst not have done, if thou hadst ' equally considered the things v/ritten in that ' book)'; and I also desire that thou mayst be ' sensible of what thou hast so evilly done, and ' confess it before God, that he also might for-
' give thee.' ' As for my particular, I had
' committed my cause to the Lord, and intended ^ to have been wholly silent, knowing my in- ' nocency will be cleared by him in this par- ' ticular at the great day; and the love, truth, and *. uprightness wherein I wrote these things owned ' by him. But in the love of God, and in the still- ' ness and tenderness of my spirit, I was moved ' by him to write what follows. And oh ! that it ' would please the Lord to make it serviceable^ ' even to T. H. himself, for his good/ ,
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The foregoing is a quotation from the pre- face; the following, from the body of the work.
'In the second part of Thomas Hicks's Dia- ' logiies, called Continuation, p. 4, he maketh *■ his personated Quaker speak thus : Thou smjesty *■ we account the Mood of Christ no more than a / common thing; yea, no mo'^e than the blood of ^ a common thief. To which he makes his per- *" sonated Christian answer thus : Isaac Pening- ' ton fwho 1 suppose is an approved Quaker) asks *■ this question, Can outward Mood cleanse? There- *■ fore, sailh he, we must inquire zvhether it was *" the blood of the veil, that is, of the human nature; ^ or the blood within the veil, viz. of that spiritual "^ man consisting of flesh, blood, and bones, winch •■ took on him the veil, or human nature. It is ^ not the blood of the veil ; that is but outward; ^ and can outward Uood cleanse? First, I answer,
* these were not my words, which he hath set
* down as mine ; but words of his own patching *" up, partly out of several queries of mine, and ^ partly out of his ov/n conceivings upon my que- ' ries; as if he intended to make me appear both '' ridiculous and wicked at once. For I no where ^ say or afRrm, or ever did believe, that Christ is •^ a spiritual man consisting of flesh, blood, and ' bones, which took on him the veil of human ' nature. Thus he represents me as ridiculous, ' It is true, Christ inwardly, or as to his inward ^ being, was a Spirit, or God blessed for ever^ ^ manifested in flesh; w^hich (to speak proper-
* ly) cannot have fleshj bloody and bones^ as,
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^ man hath. And then, besides his alterationi *" at the beginnings putting in only four words
* o^ ^'v Guerv, and leavin'*' out this which next ' follows ( which might have manifested my drift ' and intent in them) he puts in an affirmation, ' which was not mine, in these his own 'vvords,
* It is not the blood of the veil ; that is but out- *" ward; and then annexeth to this affirmation ' of his ov. n, the words of my form.er query, ' Can outTvard blood demise? As if these words of ' mine, Can outward blood cleanse? did neces- ' sarilv infer that the blood of Christ is but a
* common thing. Herein he represents me
* wicked, and makes me speak, by his changing ' and addino-, that which never was in mv heart; ' and the contrary whereto I have several times
* affirmed in that very book, where those several ' queries were put (out of which he forms this. ' his o'.vn query, giving it forth in my name). ' For in the 10th page of that book, beginning ' at line 3, I positively affirm thus : that CJirist ' did oifer vp the flesh and blood of tJiat bodi/- ' (though not onljj so, for he poured out his
* soul, he poured out his life) a sacrifice or of- ' feriug for sin, a sacrifice unto the Fattier, and ' in it tabled death for every man ; and that it is ' upon const ier at ion (and through God's accept- ' ance)^ of this sacrifice for sin, that the sins ofbe- f lievers are pardoned, ihat God might be just, and *■ the justifier of liim who believeth in Jesus, or
* la Peiiington's Works the Parenthesis ends at sin.
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^ rvho is of the faith of Jesus. Is this common ' flesh and blood? Can this be affirmed of com- ^ men flesh and blood ? Ought not he to have ' considered this^ and other passages in my book ' of the same tendency^ and not thus have re-« ' preached me^ and misrepresented me to the
^ world ? Doth he herein do as he would be
' done by ? 1 might also except against those
* wordsj human nature (which he twice puttelh
* in) not being my words^ nor indeed my sense; *■ for by human nature^, as I judge^ is understood ^ more than the body ; whereas^ I^ by the word ' veil/ intended no more than the flesh (or out- ^ ward body ), which in scripture is expressly so ' called. Heb. x. 20. ' Through the veilj that is ''■ to say, his flesh."
In the next place, Isaac Penington complains of his adversary for not citing the page, or even the book;, whence he drew his pretended quo-, tation. Afterwards he o-oes on, ' Thirdly, the ' drift of all those queries in that book was not ' to vilify the flesh and blood of Christ, by re- ' presenting it as a common or useless thing;
* but to bring people, from sticking in the out- "^ ward, to a sense of the inward sl^stery : with^
* out which inward sense and feeling, the mag~. ^ nifying and crying up the outv^ard doth not ' avail.' These last lines are an epitome of the work and concern of our ancient friends. In consequence of their pressing home upon men's consciences the inward work of sancti-. ication, by means of the lia-ht of Christy aja4
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not much urging a belief in the mere letter, V/hich in their day did not appear to ^vant to be urged, their adversaries accused them of deny- ing the outward facts of the gospel. At this day, when the spirit of infidelity stalks abroad with Greater confidence than in the days of Pen- ington, these outward facts are treated by many with unbecoming slight : Friends have therefore thought it needful more nakedly to avow their adherence to them; and the gainsaying spirit has so far shown itself to be the same which opposed our nredecessoi^s, that it still attempts to make it believed that Isaac Penington and his associates w^ere inclining to that opinion which tends to deo-rade the character of Christ, and to assign to him the rank of a mere man. '' Believe not'* therefore "' every spirit/'
After much more than is convenient to be quoted in the limits of this work, Penington proceeds to his fourth head of vindication, w^hich, much abridged, runs thus. ' Fourthly, This ' query. Can outward blood cleanse the con-
* science, ^c. doth not necessarily, nor indeed at ' all, infer, that the blood of Christ, as to the ' outward, was but a common thing, or useless.— ^ It was put to the professors to ansv/er inwardly ' in their hearts, who, I did believe, upon se- ' rious consideration, could not but confess-^ ' that outward blood itself (or of itself) could ' Hot cleanse and purge away the filth that was ' inward ; but that maist be done by that which
* is inward, livins:, and spiritual. Then hereby
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*■ they had been brought to see the neccsr.ity of ' the mystery, the Spirit-, the power, the life of
* the Son, to be inwardly revealed in them ;
* and then I had obtained rny end. And if they
* could once come to this- 1 could meet them
» a o-reat way in speaking glorious things of, and ' attributing a cleansing or washing virtue to ' the outward, in, through, and with the inward.
* For I do not separate the inward and outward ' in my own mind ; but the Lord opened m. j ' heart; and taught we thus to distinguish ac-
* cording to the scriptures, in love to them, and ' for their sakes. For that was not m.y intent, ' to denv the outward, or make it appear as a
* com-mon or useless thing. There was never ^ such a sense in my heart ; nor w^as ever word
* ^vritten or spoken by me, to that end.*
Among the various concerns of Isaac Fenington in this year, was a letter written in answer to one which he had received, from some person whom he apprehended to be stumbling, in the path of dutv. The state is probably not uncommon ; and therefore the insertion of it may afford help to some. It seems addressed to one con- vinced, in degree, of the principles of Friends; but weak in adopting the practice, especially in some particular, and that probably of the kind which is an open confession of self-denial. Thus it begins.
' Ah, my poor, distressed, entangled, friend ! ' While thou seekcst to avoid the snars, thou ' deeply runncst into it: for thou art feeding
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' on the tree of knowledge, in giving way to *■ those thoughts;, reasonings, and suggestions,
* which keep thee from obedience to that which
* hath been made manifest to thy iinderstand-
* ing. And thou mayst well be feeble in thj ' mind, while thou art thus separated from Kiin ' who is thy strength, and lettest in his enemy. ' This is not the right feebleness of mind, which
* God pities ; nor the right way of waiting to ' receive strength. Why shouldst not thou act ' so as God gives thee light; and why shouldst. ' not thou appear willing to obey him even in ' little things, so far as he hath given thee light?
* What if I should say that this is all but the ' subtilty of the serpent's wisdom, to avoid the ^ cross ; and is not that simplicity and plainness ^ of heart tov/ards God, which thou takest it to ' be; and that thou art loth to be so poor, and ' low, and mean in the sight of others, as this ' practice would make thee appear.*
' And what a subtil device hath the enemy ^ put into thy min .1 about prayer; which hath no ' weight nor truth in it, as applied to this pre-
* sent case. For prayer is the breath of life, an " effect of God's spiritual breathing, which no
* man can perform aright without the Spirit':^ ' breathing upon him. Therefore the Spirit is *" to be waited upon, for his breathings and holy ' fire, that the sacrifice may be living, and ac- ' ceptable to the living God. But this' (here probably he refers to something respecting prayer mentioned by his correspondent) ' is laa-
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* giiage, as a man or woman in ordinary converse; ' ^nd doth not require a motion of life to bring ' it forth^ no more than to bring forth other
* words. And wilt thou say^ Thou longest and ' pantest after the Lord, and the way of truth ' and righteousness; and yet remain walking, ' against the light which God has given thee, in
* things of this nature ?'
' O mv friend, thou and thy husband have ' dallied too long. The Lord hath shown great ' love and mercy towards you. Take heed of ' dallying any longer. Make straight paths to ^ your feet, lest that which is crooked (youf ' feet have hitherto been too w^inding and crook- ' cd) be turned out of the way ; but it is the ' desire of my soul for you, that they may rather ' be rectified and healed.*
' Thou savst, the seasons when thou findest it ' most laid upon thee, is in the hearing of
* Friends, or soon after ; and when, in that ' sense, thou resolvest to enter upon the prac-^ ^ tice, thou findest an inability to keep thee ' therein ; though thy reason is not only si-
* lenced, but in measure subjected thereunto. ' Kow do but mind hov/ far the Lord hath gone ' with thee; and what hinders, and whether it ' be thy duty to give way to, or to resist, that ' which hinders. Thou dost confess God hath ' laid it upon thee ; and laid it upon thee at ' those times when thy heart is most tender and ' open towards him (even when thou art in ' the hearinix of Friends, or soon after); and
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> hath brought thee into a resolution to enter ' into the praaice ; nay. to help thee further, ' hath not only silenced thy reason, but sub- ' jected it in measui-e. Kave not many entered ' into the practice, and found acceptance and a ^ blessing therein, who never were thus helped ? ' What wouldst thou have of the Lord ? How ' far hath he proceeded towards bringing thee ' into obedience in this thing ! But thou say est. ' thou findest an inability to keep therein. Dost ' thou abide in the faith, where the strength is ' dispensed; and out of the thoughts and consul- ' tations, where the strength of the strongest (if ' they intermeddle there) is broken? O! take ' heed of murmuring againt the Lord (as thou ' hast been too apt to do ) ; and consider what ' great matter of complaint he hath against thee. ^ What could he have done more for thee, than ' he hath done ? thou being no more ready to ' meet him than thou hast been ; but, upon all ' occasions, turning aside from his convictions ' and drawings, into thine own thoughts and
reasonings.
^ I received thy letter last night ; and, upon ' reading of it, was greatly burdened and grieved ' for thy sake; feeling thy spirit so exceedingly *■ wrono- in this matter, and thy reasonings and * w^ay therein so crooked and provoking to the ' Lord. But this morning, m.y heart was opened ' and drav/n forth in this manner to thee. The ' Lord give a present and a future sight of ^ the enemy's working, against the working of
K
C 114 )
' the love of God towards thee, and against the*
' redemption and peace of thy soul. My heart
^ breatheth to the Lord for thee; and desireth
* that he may manifest to thee that nature, wis-
^ dom, and spirit from whence these things arise^
^ and what is in thee which thev prevail upon*:
^ that the child m.av not alwavs stick in the birth,
*" but at length be brought forth into the light,
''into the life, into the faith which gives victory,
' and into the single-hearted and holy obedience,
' Vv'here the pure power is met with.
'^ Thy friend in the truth and in the
' sincere love.
' L P/
' Amersham. 25th of 9th month, 1675.'
CHAP. V.
Goes to Astrop Wells — %vrites to the resorters t& that spot — also his tract called ' The everlasting ' gospel/ ^c. — also to the Oxford scholars — goes intoKcnt — at meeting in Canterhury — taken ill — dies at Goodnestone'Court — buried at Jordan's, Bucks — register — some account of those who •wrote testimonies of him — G. Whitehead — S. Jennings — A, Rigge — T. Zachart/ — R. Jones — T. Ezernden — C. Taylor — A.Parker — copy of his son's testimony — of his wife's.
I
N 1678, it appears that Isaac Penington was at Astrop, which is a place in the county of North- ampton, on the border of Oxfordshire, at one time frequented for its medicinal spring. The infirm state of his health was probably the oc- casion of the journey. At this place he wrote the following religious address to those who came thither for the purpose of drinking the waters.
^ To those persons that drink of the waters at ,
'^ Astrop Wells.
*■ There is a great God, the creator of air ^ things, who gave man a being here in this" •^ world ; to whom man must give an account' ^ when he goes out of thk world.'
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*" This great God, who loves mankind and ' would not have them perish, is nigh unto man, *■ to teach him the f^ar which is due from him to ' God/
' The man that learns this pure fear of God, ' is daily exercised by it in departing from evil, ' both in t^^ ought, word, and deed, and in doing *" that which is good in his sight.'
* There is likewise another teacher near man, ' who is also rtady to teach such, vho do not ^ know God or fear God, that which is dishonour- ' able to the great God : who made man, to be
* a vessel of honour^ ard to be to his glory/
' They that learn of this teacher, learn not ' to fear God, or to do good; but to please them- ' selves in doing evil, in thought, word, and ' deed/
' Oh! what account will such give when they *■ go out of this world, and come to be judged
* by the great God (who is of pure eyes, and ' cannot behold in^juityj, when their sins are *" set in order by him before them, and just ^ judgment proportioned by him thereunto ?'
' Oh! why do men forget God, their creator,
* days vv^ithcut number ; hearkening to him who ^ first deceived them ; doing the will of the de- ' ceiver ; and not the will of the blessed Creator ' and Saviour ?'
' O ! hearken to wisdom's counsel, when she ' cries, in the streets of your hearts, against that ' whieh is evil, and contrary to the nature, life, ^ and will of God: lest a day of calamity from
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< God come upon you ; and then ye cry nnto ' the pitiful and tender God, and his bowels be ' turned against you, and he refuse to show ' mercy to you. Read Prov. i. 20, to the end of ' the chapter; and the Lord give you the weight, ^ consideration, and true understanding of it, ' for your soul's good, and for the reclaiming of ' you from any thing that is evil, and destructive
^ to your souls/
' This is written in tender love to you, from
< one who pities and loves you, and desires your ^ prosperity in this world, and your everlasting ' happiness with God for ever. MP'
< Astrop, 15th 6th month, 1678.'
Here also he wrote a short piece entitled ' The * everlasting Gospel of our Lord Jesus Christ, ^ and the blessed effects thereof, testified to from
< experience / a worthy theme for one who had all his life long been endeavouring to conform to it; and which is peculiarly emphatic from the pen of a man, who in such a pursuit, had well nio-h finished his course. It is said by the evangelist, speaking of his heavenly master, '^ Having loved his own, he loved them unto the '^ end."'' This was probably said with reference to the approaching end of that outward appear- ance which John was describing ; but I trust it will still hold good as relating to the entire life of such as have persevered in the faith and pa- tience of Jesus : consonant with that other scrips
h3
C 118 )
tiire^ to be found in the Hebrews^ "^ I will never '' leave thee, nor forsake thee/' By this meanS;, his own, his faithful, his redeemeel ones (and who may not, by co-operating with his grace, become such ? ) are still bringing forth to the end, the fruits of his love. " They shall be fat ^' and flourishing,'* saith the Psalmist, '' they " shall still brino^ forth fruit in old ao-e/*
This small piece does not wear the aspect of controversy, or enter into argument ; but is principally declaratory. Yet it appears that it V7as intended for the benefit of the Papists. Thus it is vround up. ' This opened in me, this '. morning, in love and compassion towards the ' Papists. My bowels have often rolled over ' them, and been pained concerning them, to ^ see how they are closed and shut up as to the ' true sense and understandino- of things of this ' nature. Oh ! that they would prize the day of ' their visitation^ that they might hear the sound ' of life, both from others, and also in their own ' hearts, and the saving arm of the Lord might ' be inwardly revealed to them, and they effec- ' tually redeemed thereby!- But here comes another touch of the love which hopeth all things, — ' I am no disdainer of Papists, or any ' sort of Protectants, nay, not of Turks or Jews ; ' but a mourner because of their several mis- ^ takes, and a breather to the God of my life, ' for tender mercy towards them all.*
^ Astrop, 13th of the 7(h month, 1678.'
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This appears to have been the last tract pub- lished in the life-time of this industrious writer ; but we find a letter^ extant only in manuscript, dated from Oxford the 23d of the 7th month, addressed to some scholars of that university, who had behaved rudelv at a meeting where Isaac Penington was present : probably on his return from Astrop. It may be suitable to in- sert it here.
^ To the Scholars that disturb Friends, in their
^ meetings at Oxford.
' I heard such jeering yesterday, at Being ' moved hy the Spirit of God, as indeed grieved ' me ; because I was and am sensible of the ' great hurt it doth to those that give scope to ' themselves therein. Now, I entreat such to ' consider, doth not Christ say, *" It is the Spirit ^^ that quickens?* Is not man dead in trespasses ' and sins, till the Lord quicken him to life, by ' his Holy Spirit ? And when the soul is in any *■ measure made alive, doth it not feel the want ^ of God's Spirit to keep it alive, and to add life
* to it ? And is not this the great thing, the soul
* cries to God for, even that Spirit whereby ^ alone it can live to God, and be preserved *■ alive before him ? Did not David pray to God ' that the Lord would quicken and uphold him *^ by his free Spirit ? And again, ' Cast me not " away from thy presence, and take not thy holy ^' Spirit from me r And did not Christ say, ^ relating' to the similitude of parents, ' If yc
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. ( no )
'- being evil;, know how to give good gifts to '*■- your children^ how much more shall your hea- '' venly Father give his Spirit to them that ask *' him?* And they that ask the Spirit of Him, ' v/hen he gives it^ will they not gladly receive *■ it ? And when it is received^ will it not move ' them unto good, and against evil ; and ought ' not they to wait to be moved by it ? Doth not ** the natural life and spirit move in the natural ' body ; and shall not the spiritual life live and ^ move in the inward man ; and they which are •^ truly alive be moved and guided by it ? They ' that have not the Spirit of GoA, are they his? ' And they that have his Spirit, is it not a Spirit ' of light, of life, of righteousness, of holiness, of ' grace, of truth, &c. and ought not all the chil- ^ dren of the light and of the truth, to wait for ' its motions, that they may follow its leadings ' and guidings ? Did not the Christians of old *■ live in the Spirit, and walk in the Spirit, and ' not fulfil the lusts of the flesh ? And ought not *■ all the Christians now to do so also ? Mf ye '' live after the flesh, ye shall die; but if ye, *' through the Spirit, do mortify the deeds of '^ the body, ye shall live/ O ! wait, that ye m.aj ' experience those things; and do not disturb * or deride others in their waiting upon God, to ' experience those things, even now and more : ' who cannot but mourn and pray for you, while ' ye are doino: towards them that which ye oua^ht ' not. The Lord give you rightly to wait for ^.true understanding; that ye may receive it
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^ from him in these and all other things that ' concern your everlasting welfare.'
*■ This is in true love and good-will to you, ^ from him who wisheth well to your souls: even *" that ye may know, partake of^ and rejoice in, * God's salvation.*
' L P.'
< Oxford, 23d of 7th moRth, 1678.'
The following year he took a journey with his wife into Kent ; and one of the lasrt meetings that he attended was in Canterbury. A friend who was present, speaks of that meeting, and of another wherein his public labours closed, as follows : — ' Glad I am that it was my lot to be "^ with him. the two last meetings that he was at, ^ the first of which was in the city of Canterbury. ' I being at that time very weak in body, and ' it lay upon me from the Lord to go to the '' mxceting, v/here I found him together Vv'ith ' Friends waiting in silence upon the Lord. And ' when I had sat down with them, O! the mighty ' power of the Lord God that descended upon ' us; so that I could say the fountain of the ' great deep was opened; and O ! the powerful, ' pleasant, and crystal streams, how did they ' abundantly fiow into our hearts ! And his cup ^ was made to overflow, to the watering and re- ^ freshing of the tender-hearted : so that God ' did make me a witness of the seal of his testi- ' mony, with many more, at those two last meet- ' ings/
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. The property of Mary Penington lay in that county^ and after having been among their tenants they spent some time at Goodnestone- court, one of her farms in the parish of that name.* On the day fixed for his return to- wards his habitation^ he became ill^ ard after a week's illness, was removed from this scene of suffering His disorder was sharp and painful; but the ano-uish o;ave no disturbance to that in- tern a 1 peace, which was so firmly established be- fore it attacked him ; but he died, as he had hved^ in the faith that overcomes the w^rld.f His re- mains were taken into Buckinghamshire, and in- terred in the biiryinir-ground belonging to his beloved friends of Chalfont, at Jordan's near Beaconsfield. The record of this event is to be seen in the monthly meeting register as foiiows: ^ Isaac Penington of Woodside, in the parish of ' Amersham, in the county of Bucks, minister of / the everlasting gospel, departed this life at * Goodneston, next Feversham, in the county ^ of Kent, on the 8th of the 8th month, 1679, ' and was buried at Jordan's, in the parish of ^ Giies-Chalfont, in t\\e county of Bucks/ Thus closed the life of Isaac Penington, at about the age of sixty-three. He was not what is usually termed an old man, but he was probably old in constitution, a weakly constitution impaired by
* probably Goodwinstone, near Feversham, as Good^ nestone and Goodwiiistone would both by the usual ra* pidity of speech, be pronounced Good'nston,
t Penn's Testimony.
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sorrow and by sufieriiigs^ and he seems to have been peculiarly endowed with the old age of an unspotted life. '' Wisdom is the gray hair unto '' men, and an unspotted life is old age."
The time he professed himself a member of the despised people called Quakers was about twenty years. That he was in much esteem with them, ap^Dcars from the number of his brethren who have commem-oiated him with written me- morials^ in testimotiy of their sense of his wcrth. George Fox, William Penn^ George W^hite- head, Samuel Jennings, Ambrose Rigge, Thomas Zachary, Robert Jones, Thomas Evernden, Chris- topher Taylor, Thomas Elhvood^ and Alexaader Parker,* all gave forth testimonies of this sort,
* George Fox, William ?enn, and Thomas Ellwood, arc characters well known. George Whitehead was one of the early converts to Friends' principles. In his youth, he travelled as a minister and suffered much. Ke afterwards fixed his re- sidence chiefly at London, and was much occupied in soliciting relief from the executive government for his suffering brethren. He was also, next to Geoige Fox, the most voluminous writer; but his works have never been collected. He died in 1724, aged about SG. His journal entitled, ' The Chriscian progress * of that ancient servant and minister of Jesus Christ, George ' Whitehead,* &c. is an octavo volume of upwards of 700 pages, fraught with information, and almost indispensable for such as wish to become fully accj^uainted with the history of the Society.
' Samuel Jennings was a countryman of Isaac Penington, and resided at Aylesbury, but afterwards went to live in New-Jersey; where he was fpeaker of the Assembly. He is the author of a controversial tract or two rclalmg to the affair of George Keith.
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which Vd'e prefixed to the several editions of Isaac Penington's works, besides those of his widow and of his son. The two latter, from persons who lived as it were in his bosom, I propose to insert. It is natural for surviving relations and fri nds to dwell upon the excellencies of a departed ac- quaintance ; but it seems proper for the reader of their memorials, and the care is congenial to Isaac Peningtcn's wishes and practice, to ascribe all to the Giver of every good and perfect gift.
Ambrose Rlcge was of Gatton, aiid afterwards of Reiga*^e, in Surrey, an eminent friend in ho tin"e, the author of several tracts, one of which, namely, * A brief and serious warning to. ' such as are concerned in commerce and tradi-^g,' h.is been several times prin'.ed, and is I bciieve still in print. He died in 1701. He Wris several years imprisoned at Horsham in Sussex In Surrey he was excommunicated in 1674, imprisoned in 167^, and in K-83 prosecuted in the Ex:hcqucr for 11 months' absence from the national worship, on the statute for ^20 per month.
Thomas Zachary was of London, where he died in 1686. He was imprisoned, by the oath of perjured informers, on the Convcnticle-act, in Aylesbury goal, where, although the perjury was proved, he was entrapped by the oath of allegiance and lay about two years. One of the convicted iiiformeis went to him in the gaol, and on his knees begged him to intercede for the mitigation of the punishment of perjury: with which*the inno- cent man complied, showing his forgiving, Christian spirit. There are three small pieces of his writing.
Of Robert Jones we know little, but that he was a fellow- prisoner with 1. P. in 1660, being arrested by armed men at -a, meeting, by order of the persecuting earl of Bridgev/ater, and committed to prison for refusing the oath. It is also possible he was the R. J. imprisoned at Newbury, in 1G84, for the same cause«
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€e
Every good gih, and every perfect gift cometh ^' down from the Father of lights and of Spirits;'^ and the best temper in which to consider the virtues of the pious, is praise to the Almighty in whose strength they were strong.
The testimony of John Penington, the son^ is as follows :
^ The Testimony of John Penington, to his ' dear and deceased father, Isaac Penington.
' Give me leave also to express my sense of ^ him, seeing I have been no small sharer in the
Thomas Evernden or Ererden, was probably of Canterbury. He was imprisoned there in 1660, having been taken at a meet- ing. In 1663, he was excommunicated for not attending the national worship. — Besse*s Sufferings, Vol. I.
Christopher Taylor has been already noticed, at page 93. He was of Yorkshire, but afterwards kept a school at Waltham Abbey, and next at Edmonton. In 1661 he was imprisoned at Aylesbury, for being at a meeting, when probably his acquaint- ance with Isaac Penington began. It is probable he was then travelling in the south, as he is called C. T, of Yorkshire. I do not find that he was much molested during his residence in Essex. He died in Pennsylvania in 1686, having been a member of William Penn's council.
Alexander Parker was also a Yorkshire man, but came t% London, where he died in 168|-. He published several tracts. He was Imprisoned in 1664 three months in Newgate, havin^^ been arrefted whilst speaking in a meeting at Mile-End Green; and ii 1664 he was fined £^Q for preaching. He was one of those liberated from the King^ bench in 1685, by James II, so that he must have been again imprisoned. He was an eminent man, and a coadjutor to George Whitehead ia applications to persons in power, for relief to Friends. .
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loss. — A man that had known the depths of satan^ and had a stock to lose^ before he could embrace Truth in the simplicity of it ; yet came forth in clearness : which is the more re- markable, inasmuch as few came near him in those bright openings and piercing wisdom he was endued with in those days, whereby he struck at all false foundations and professions, and saw their shortness and the very thing they wanted. So that when I have taken a view of his former writings, and beheld the glory he once had, and withal reflected on his pre- sent condition, on his poverty, on his nothing- ness, on his self-denial, and self-abasement ; how little he esteemed all his former know- ledge, and sights of the heavenly things them- selves, in comparison of the more excellent knowledge, he afterwards received, and how he could be a fool for Christ's sake ; the thing hath affected me, and not a little, many times. O! he was not one that could deck himself, or xlesired to appear before men, or his very brethren ; but ever chose to be more to the Lord than to men. And when any have been deeply reached, through his tender, yet searching, lively testimony, O how great was his care that none might look out too much at the instruinent, or receive truth in the affec- tionate part ! He was also a meek man, and very loving ; courteous to all ; ready to serve his very enemies and persecutors ; .of whom
( 12t )
* some, from an ill opinion of him, were gained ' to love and esteem him. And wherever he ' entered into a friendship with any, he was " constant. Whatever provocations he might *■ afterwards receive from any of them, he could ' not let go his hold ; but ever retained a good- ' will towards them, and an earnest desire for ' their welfare. I have also observed, where ' he hath been engaged on Truth's behalf to ' rebuke any sharply, w^ho wxre declining from ' their first love, and deviating from the truth ' as it is in Jesus, it hath been with so much ' reluctancy, and averseness to his natural tem- ' per, as I never discerned the like in any : and ^ herein I am not alone. So that it may be safely ' said he never used the rod, but with bowels to ^ reclaim ; and in the love was drawn to smite ' what the purest love could not suffer to go un- ' rebuked. What he was in the church of God ' for exemplarinesSj for deep travail, for sound ' judgment, and heavenly ministry, I know, not ' a few are very sensible of. And have not I ' seen his cup many times overflow, and him so ^ filled that the vessel w^as scarce able to con- •^ tain ? O ! it was delightful to me to be with ' him (as it was often my lot) in his service on ' Truth's account ! And my cry is, that I may ^ walk worthy of so dear a parent, so unwearied ^ and earnest a traveller [travailerj for mine and ^ others' eternal well-being, and so faithful and *■ eminent a labourer in Gad's vinevard : who is
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*^ now gone to his rest in a good day, having iirsf ^ seen the effects of the travail of his soul, and ' been satisfied in the Lord. But he hath left ^ us, his children, behind, for whom he hath often ' prayed, and besought the Lord with tears, / That ^' we might walk in his steps, and our father's ^' God might be our God, and that the blessings ^^ of our father's life might descend upon us ;' ^ and we are still, after much weakness, upon the ' stage of this world ; which, that it may be so ^ rightly improved, that we may walk worthy of ' the manifold visitations we have had from him * in particular, and many faithful labourers in ' general, is the incessant desire of him that ' hopes, with thankfulness to the Lord, to reve- ^ rence his memory, as well as that he honours ^ him in the relation of a dear and tender father,
' John Penington/ < The 9th of the 3d month, 1681.'
This testimony has a postscript from which was extracted the account of Isaac Penington's de- cease already mentioned.
This testimony of the son seems a plain man's tribute of sincere affection to the memory of a kind father ; and shows that the deceased had se- cured, what it should be the aim of all parents to secure, the love and respect of his children. The wife, writing under still deeper impressions, after the dissolution of a tie more than conjugal, and at an earlier period of her separation from her bosom companion, becomes almost poetic.
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Iler testimony is a song and an elegy; not how- ever in the plaintive language of disconsolation, but fraught with imaoes which excite admira- tlon^ and with the consoling balm of acquies- cence in the disposition of Providence.
Thus she breaks forth ' Whilst I keep silent
' touchino; thee, O thou blessed of the Lord and ' his people^ my heart burneth within me. I ' must make mention of thee^ for thou wast a ' most pleasant plant of renown^ planted by the ^ ri<jht-hand of the Lord; and ' thou tookest "^^ deep rooting downvvardS;, and sprangest up- ^' ward.' The dew of heaven fell on thee^ an^l ' made thee fruitful, and thv fruit was of a fra- ' grant smelly and most delightful. O! where '^ shall I begin to recount the Lord's remarkable ^ dealings with thee ! He set his love on thee, ^ O thou one of the Lord's peculiar choice^ to *" place his name on. Wast not thou sanctified ^ in the womb ? Thy very babish days declared *■ of what stock and lineage thou wert. Thou ' desiredst after ' the sincere milk of the w^ord, *' as a new-born babe/ even in the bud of thy ^ age. O ! who can declare how thou hast tra-
* veiled towards the holy land^ in thy very in- \ fancy as to days ! O ! who can tell what thy ' soul hath felt in thy travel ! O ! thou wast
* gotten to be in the mount with the Lord^ and ^ his spiritual Moses^ when the princes and elders '^ saw but his back parts^ and feared^ and quaked ^ to hear the terrible thunderings in mount [ Sinai. The breast of consolation was held out
X
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^ to thee early, and thou suckedst thy fill^ till
* the vessel could no longer contain; for thou ^ couldst not in that fulness, ' see God and live'
* in this tabernacle : so that thou besoughtest ^ the Lord to abate this exceeding excellent ^ glory, and give thee such a measure as was
* food convenient. O ! the heavenly, bright^ ' living openings that were given to thee many ^ years past ! His light shone round about thee,
* and the book of the creatures was opened to *^ thee, and his mysteries (made known to holy ' men of old, who spoke them forth as they were
'f. inspired by the Holy Ghost) were made known '' to theej to discern. Such a state as I have never ' known any in, in that day, have I heard thee
* declare of. O ! this did it please the Lord ' to withdraw and shut up as in one day ; and ' so leave thee desolate and mourning many a ' day; weary of the night and of the day; poor ^ and naked, sad, distressed, and bowed down, ^ Thou refusedst to be comforted, because it ' was a time of night, and not day; and because ^ He that was gone was not come. His time of ^ manifesting his love was not at hand, but he ' was as a stranger, or one gone into a far coun- ^ try, not ready to return ; and thou wouldst ^ accept of no beloved in his absence ; but testi- ^ fiedst that he thy soul longed for was not in this
* or that observation, nay, nor opening; but thy ^ beloved, when he came, would sit as a refiner's
* fire, and would come with ' his fan in his hand., *' and thoroughly, purge his floor/ No likeness^
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*■ or appearance^ or taking sound of words^ or ^ visions^ or revelations^ wouldst thou take up ' vfith, instead of Him that was life indeed. O !
* the many years thou puttest thy mouth in the ' dustj and wentest softly and bowed down^, and ^ hadst anguish of soul, weeping and groaning, ' panting and sighing ! O ! who can tell the one
* half of the bitterness of thy soul ! Because *" substance was in thine eye, all shadows did ' fly away from before thee. Thou couldst not
* feed on that which was not bread from heaven/ ■' In this state I 'married thee, and my love
' was drawn to thee ; because I found thou ' savrest the deceit of all notions, and layest ' as one that refused to be comforted by any ^ thing that had the appearance of religion^ ' till He came to his temple, who is truth, and '^ no lie. For all those shows of relicjion were "^ very manifest to thee, so that thou wxrt sick ^ and weary of them all. And in this, my heart ^ cleft to thee, and a desire was in me to be ^ serviceable to thee in this desolate condition;
* for thou wast alone and^ miserable in this *■ world, and I gave up much to be a companion *■ to thee in this thy suifering. O ! my sense^
* my sense of thee and tliy state in that day, *■ even makes me as one dumb, for the greatness ' of it is beyond my capacity to utter.'
'^ This little testimony, to thy hidden life, *■ my dear and precious one, in a day and time ' when none of the Lord's gathered people knew ^ thy face, nor were in any measure acquainted
I ^
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* with thy many sorrows^ and deep wounds and ^ distresses^ have I stammered out : that it might
* not be forgotten that thou wast in the land of the ' living, and thy fresh springs were in God, and ^ light w^as on thy Goshen, when thick darkness ' covered the people. But now that the day is ' broken forth, and thou w^ert so eminently ga- ' thered into it, and a faithful publisher of it^ ^ 1 leave this bright state of thine to be declared *■ of by the sons of the morning, who have been ^ witnesses of the rising; of that brio-ht star of ^ righteousness in thee, and its guiding thee to ^ the Saviour, even Jesus, the First and the Last. ^ They, I say, who are strong, and have over- ^ come the evil one, and are fathers in Israel,
* have declared of thv life in God, and have ' published it in many testimonies here to the ' glorious, saving Truths that thou wert. partaker ' of, lived^-.t, and p^.ssedst hence in, as in a fiery *■ chariot, into the eternal habitation, w^ith the *' holy saints, prophets, and apostles of Jesus.'
' Ah me ! he is gone ! he that none exceeded ' in kindness, in tenderness, in love inexpres- ' sible to the relation as a wife. Next to the ' love of God in Christ Jesus to my soul, was ^ his love precious and delightful to me. My ' bosom-one ! that was as mv 2:uide and counsel- '^ lor! my pleasant companion! my tender, sym- ^ pathizing friend ! as near to the sense of my ' pain, sorrow, grief, and trouble, as it was pos* ' sible ! Yet this great help and benefit is gone; *" and \, z poor worm^ a very little one to him.
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" compassed about with many infirmities^ through
^ mercy let him go without an uriadvised w^ord of
*" discontent^ or inordinate grief. Nay, further^
* such was the great kindness the Lord showed ^ to me in that hour, that my spirit ascended ^ with him in that very moment that his spirit ^ left his body ; and I saw him safe in his own ' mansion, and rejoiced with him, and was at ' that instant gladder of it, than ever I was of ' enjoying him in the body. And from this
* sight my spirit returned again to perform my ^ duty to his outward tabernacle, to the answer ^ of a good conscience.
^ This testimony to dear Isaac Pening- ' ton, is from the greatest loser of ' all that had a share in his life.
c
Mary Penincton
^ This was written at my house at
< Woodside, the 27th of the Second
^ ' month, 1680, between Twelve and
^ One at night, whilst I wa iwatch*
^ ing with my sick child.*
CHAP. VI.
Account of his widow — lier state of mind — her daughter Gulielma Penn — laid up -with a fever at Edmonton- — her state of mind when ill, and ailr ing — her fear of death removed — dies at Worm- inghursty Sussex.
M.ARY PENINGTON did not very long sur- vive her husband. It is probable the ruin of the estate of Isaac Penington^, had been the means of encumbering that of his wife. We find her writing thus in the year 1680. ' Now the ' Lord hath seen good to make me a widow^ and ' leave me in a desolate condition^ as to my ^ guide and companion ; but he hath also mer- •^ cifully disentangled me as to my worldly af- ^ fairs, and I am in a very easy state. I have ^ often desired of the Lord to make way for my ^ waiting upon him without distraction, and
* living to him free from all encumbrances ; *■ therefore I most thankfully, in a deep sense of
* his gracious and kind dealings, receive the
* disposing of my possessions from him. And ^ now, through the kindness of the Lord, I have ^ cleared my estate of great part of the mort- ! g^g^j ^nd paid most of my bond-debts, so that I
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can easily compass my affairs. And^ this Fourth months 1680^ I have made my will^ leaving a handsome provision for my children^ besides ji
sufficiency to pay my debts and legacies/
These things bcii^g settled^ my mind is at li- berty; and in regard to my outward condition and habitation^ every thing is to my heart's content. Having no great family^ I live re« tiredj and have leisure to apply my heart unto wisdom ; yet I am at times mourning the loss of my w^orthy companion^ and [am] also exer- cised by the great sickness and weakness of my children.'—^ I am sensible of deaths and have no desire for life, feeling a satisfaction that I leave my children in an orderly w^ay ; and that they have less need of me than when my affairs wxre entangled.' It may be re- marked that her eldest daughter^ by her former husband^ had been about eight years married to William Penn, It is probable that he had received with her the estate of Worminghurst in Sussex,, where he appears to have been re- siding when he set out, in 1677^ for his travels in Holland and Germany ; yet one expression of his renders it dubious. ^ The next day I went to ' my Qijon mother's in Essex.* This seems to de- note that Worminghurst still belonged to Mary Penington ; yet on his return he saysj. ' I went * to Worminghurst, my house in Sussex/
Some time after settling her outward affairs^. Wary Penington went to visit her younger chiU dren^ then at School at Edmonton; and was ther^
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laid lip with a fevers which had the appearance of proving mortal. She thus describes her con- dition. *■ It pleased the Lord — to visit me with ' a violent^ burning fever^ beyond any I had felt ^ since I was born. Indeed it was very tedious, ^ insomuch that I made my moan in these dole- *^ ful words^ Distress! Distress! feeling that those *" words comprehended sickness, uneasiness, want '. of rest, ill accommodations in the place, to- ^ gether with the continual noise of the school, *" and but little attendance, and the thought of ^ being so far from home, where I should not ' have wanted any alleviation that could be pro-
' cured.' ' I had scarce time or ability in all
' this illness, to have spent a quarter of an hour ' in settling my worldly affairs, if they had ^ been to do ; but such was the kindness and ' mercy of the Lord to me, that he put it ^ into my heart to consider, that it might so ' happen that I should not return home, as it ' was with my dear husband : that so I might be *^ prepared to wait on the Lord in my sickness, ' and, if it was his will, to lay down this body, ' without anv distraction from outward con- *■ cerns. These memorable dealincfs of the Lord ' with me, I now recount, in an humble sense of ^ his mercy: being in my bed, unrecovered of *' my forementioned illness, which has now been *■ of about three months' continuance.' Thus did this pious woman appear to obey the aposto- lic injunction " In every thing, give thanks, for ^' this is the will of God in Christ Jesus con-
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*' cerning you." — But hear her go on, -' And ' now it is in my heart, in the holy fear of the ' Lord, to declare to you, my dear children, of ^ what service it is to me in my sickness, that I ' have nothing to do, but to die. For the Lord ■■ was pleased to assure me of his favour, and '^ that I should not go down to the pit with the ' wicked, but should have a mansion, accordins:
* to his good pleasure, in his holy habitation : ' the knowledge of which kept me in a quiet ' frame, free from the sting of death, and with-
* out the least desire to live. Yet I did not ^ witness any measure of triumph or joy; never- *■ theless I could often say. It is enough, in that ' I am still, and have not a thought day or night, *■ of any thing that is to be done, in preparation *" for my going hence/ These consoling decla- rations were written at home, whither she had, though ill, been able to arrive about eleven weeks after the attack of fever at Edmonton ; but it seems clear that she had been previously unwell, for in another writing dated two months after this, she speaks of the duration of illness as of nearly a year ; and there is ground to be- lieve that the stone was one of the means of her bodily affliction. ' This morning' (says she, 27th Fourth month, 1681), ' as I was waiting *" on the Lord with somxC of my family, I found ' an inclination in my mind to mention th^ ' continuance of my illness unto this day; which, ' from the time of my being first visited with it, [ wants not many weeks of a year; in all which
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' iivcity such was the goodness of the Lord t# ' me^ thatj as it was said of Job^ ' In all this he *' sinned not, nor charged God foolishly/ so ' I may say^ through the presence of his power ^ with me. In all this time I have not felt a mur- ^ muring nor complaining mind. But this hath ' been my constant frame. It is well I have no ^ grievous things to undergo, except in these *^ late fits of the stone, which have been full of *" anguish and misery ; in w^hich time of extreme ' sufi'ering, I have earnestly cried to the Lord ^ for help and direction for means of removing ^ my pain. These seasons excepted, I have not ^ asked any thing of the Lord concerning life or *^ health ; but have rather felt a satisfaction in ' beinir debarred of every thin^ that micrht be ^acceptable to my senses. The Lord hath gra- ' ciously stopped my desires after every pleasant ' thing, so that I have not been uneasy in this ' my long confinement; for the most part to my ' bed, and to this present day to my chamber; ' in which I have had but little comfort either
* from food or sleep. Yet I am not solicitous ' for health or strength, the relish of my food or ' refreshment from rest ; nor yet for ability to ' walk about my house, or into the air, to take
* a view of the beautiful creation ; because in
* this tried state I have been near to the Lord, ' with much less distraction than when I was in
* health. And many times I have said within ' myself. Oh ! this is very sweet and easy, thus ^ to witness the Lord to make my bed in my
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^ Sickness ; and hold my eyes waking to con- ^ verse with him! — Death has been many times * before me. I have rather entreated it^ than *■ shrunk from it, having generally found in my ' spirit a kind of yielding to die : as it is some- ^ times expressed, ' He yielded up the ghost.* ' ' My mind has been' [was] ' attended wath ^ fearful apprehensions of death all my days, I ' may say, till I came to be settled in the Truth, ' and lived under a happy subjection to it ; but ^ now the fear of death, that is, ag to my state ' after death, is at this present removed ; but ^ there remains a deep sense of that passage, ^ how hard, strait, and difficult, it is many times, ' even to those over whom the second death hath ^ no power/
It however doth not appear that this sickness ended in her dissolution, at least that it was the means of confining her for the remainder of her time, to the hou^e. She lived more than a year after this, and departed at Worming- hurst in Sussex, the 18th of the Seventh month, 1682. It is probable her remains also were in- terred at Jordan's, as her decease is registered in the §ame register as that of her husband.
REVIEW
OF THE
WRITINGS
OP
ISAAC PENINGTON,
IN TWO PARTS.
Part L
A Rev JEW of those pnhUslied hefore he joined the Society of Friends.
Part 2.
A Revjetv of those which he published after that period y or lohich have been published in the Collection of his Works since his decease.
PART L
REVIEW
©F THE
WRITINGS
9F
ISAAC PENINGTOy^
Published Icfore lie joined the Society of Fjhexbs.
>.'
It E V I E W, &c.
Part I.
Review of the writings of Isaac Peningtoii hefore he became a meiriber of the Society of Friends.
I
T has been seen that Isaac Penington com- inenced author^ before he commenced a pro- fessor with the Society of Friends. The follow- ing pieces of his issued from the press prior to that event.
1. A touchstone or tryall of faith by the original! from whence it springs^, and the root out of w hich it grows *, held out by way of exposition of the 12 and 13 verses of the first chapter of John's gospelj and of the six former verses of the third chapter, which treat expressly about this point : intended not for the disquiet of any, but for the eternall rest and peace of all, to whom the Lord shall please to make it use- ful thereunto. To which is added, the spi- ritual! practice of Christians in the primitive times. 4to. 1648.
Our author was then about thirty-two years old. The texts upon which he descanted, as well
tt
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as his manner of explaining theni;, indicate thzt a preparation of heart had then begun in him^ for the reception of the doctrines of a people ^rvho have so much relinquished outward cere- monies as Friends have done. The two verses of John i. are thus : " But as many as received '' him;, to them gave he power to become the ' sons of God, even to them that believe on his ^*^ naine; which were born, not of bloody nor of the will of the flesh, nor of the will of man, but of God/* The other passage is part of the remarkable conference of our Lord with Nico- demus; in opening which, Isaac Penington thus explains the being '' born of water/' or rather tvhat is meant by water. ' By water,* says he, ^ is
* meant the knowledge of God in Christ, the sight ' of God in the face of Christ, wherein eternal! *" life consists. . ' If thou hadst known the gift of '' God, &c. thou wouldest have asked of him^ '^ and he would have given thee living water,' ' Sec, John iv. 10. What is this living water? ' Why ' this is life eternal, to know thee the ^' only true God, and Jesus Christ whom thou '' hast sent.' John xvii. 3. The heavenly doc-
* trine of life and salvation is often expressed ' in scripture by this tearm of Water. ' My ^^ doctrine shall drop as the rain, my speech *' shall distill as the dew/ Deut. xxxii. 2. and ' Isa. Iv. 10. Heb. vi. 7. As God is the foun- ' tain, w^hence ail the life and sweetnesse of ^. the creature flows, whether naturall (Isa. ^lxY. 9), or spirituall (Jer. ii. 13), so those
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' beames of eternall light, those streamings forth ' of life, which issue out from God, in the know- ' ledge of Jesus Christ, they are waters from ' <this fountaine. 2. What it is to be born of ' water. It notes that fundamental and radicall ' change, which is made in the heart by the ' power of the truths of Christ, conveyed thi- ' ther, and working there,' which he goes on to describe more at large. — Water, thus defined, be- ing the means of regeneration, he describes the Spirit as the agent who applies them. Thus he seemed then to have made a near approach to the tenets, in which he afterwards lived and died. — The spiritual practice of Christians in the primitive times, is drawn from Ephes. iv. 2. as consisting in humbleness, meekness, long-suffer- ing, and forbearing one another in love.
His next piece has this singular title :
f . The great and sole troubler of the times, re- presented in a mapp of miserie : or a glimps at the heart of man, which is the fountain from whence all misery flows, and the source into which it runs back. Drawn with a dark pen-
. cil, by a dark hand, in the midst of darkness. . 4to. 1649.
It is a discourse, systematically arranged on Jer. xvii. 9, 10. " The heart is deceitful above '' all things, and desperately wicked : who can '' know it ? I, the Lord, search the heart, I try *' the reins.'' The preface turns upon the pro- pensity of parties and persons^ to detect each
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other*s faults and to overlook their own. Th<^ body of the work shows the pride^ covetousness, envy^ unrighteousness^ enmity, cruelty, unbe- lief, and hypocrisy, that prevail in the hearts of men.
Our author's next piece of which we have an account, and of which copies remain^ is
3. Avoyceout of the thick darkness: containing in it a few w^ords to Christians, about the late and present posture of spiritual affairs among them : together w^ith a postscript about dark- ening the counsel of God : as also some scrip- ture-prophecies concerning some transactions in the later times. 4to. 1659.
A specimen of this w^ork has already been given at page 3. In the title-page of this work he calls himself Isaac Penington (junior), Esq. which title is also in several other of his books ; but dropped when he became a Friend. It is a title that is now lavished on persons having no claim to it, and with little distinction; but which, I think, should not be assumed by Friends, above all men. It is supposed to he derived from scutiferj through the French word, ecuyer; and it is generally rendered in law- latin, armiger. Thus its military cast renders it peculiarly unsuitable for us.
The next piece also has a remarkable title.
4. Light or darkness, displaying or hiding itself, as it pleaseth, and from or to whom it pleaseth: lirraigning, judging, condemning, both the shame and glory of the creature, in all its se-
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yei'al breakings forth from^ and appearances in^, the creature : held forth to publike view in a sermon^ a letter^ and several other open- ings. 4to. 1650.
With reference to this are the pieces called . 5. Severall fresh inward openings (concerning scverall things) which the day will declare of what nature they are^ to which judgment they appeal for justice^ being contented either to stand or fall by it : and being likewise ready to kiss that condemnation which they are like- ly to meet with in the mean time, from all sorts of men, whom they finde ready to deal hardly with them. 4to. 1650.
And Q. An Echo from the great deep, containing fur- ther inward openings, concerning divers other things, upon some whereof the principles and practices of the mad folks do much depend : as also the life, hope, safety, and happiness of the Seed of God is pointed at, which, through many dark, dismal, untrodden paths and pas- sages (as particularly through an unthought of death and captivity) they shall at length be led unto. 4to. 1650,
These appear to be deep cogitations in a deep- ly exercised mind; and often expressed in terms^ at which even the pious at this day would revolt, ^nd which the wise would contemn. But it seems to be the author's object to lay in the dust ^\\ th^ wisijpin, as well as ^11 ^h^ right^oy.S'^
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ness of man, that immovable and eternal right- eousness may be produced and remain. In a superficial glance over these pieces (for I do not pretend to have read them through), the follow- ing short definition claimed my attention. ' To trust God with all one is, or hopes, for ever, this is true faith.' In another place the under- mentioned thoughts occur. ' O shallow man, when wilt thou cjease measuring God by the eye ' of thy reason .? Wilt thou say it must be thus and thus, because thou canst not see how it can be otherwise ?' — A proper query for the great rea- soners of this age ! — We may also find another beautiful definition of faith. ' Faith is the ' divine instinct of the new nature in the new ' creature ; whereby it naturally knoweth, and
*" goeth forth towards God as its centre.' ' O
*■ man,' says he in another place, ' Behold thy * Saviour. Know thy life. Do not despise ' eternity, because of its appearing in, and act- ' ing through, mortality. This is he who came ' to redeem thee, to be a propitiatory sacrifice [ for thee, and a pattern to thee. Art thou ^ able to measure God in any work of his, through ' the creature ? Thou knowest thou art not. ^ Then v/hv dost thou m.easure him so confi- ■ ' dently in his greatest v/ork, through his Christ, ' ^ even the work of redemption, and so appa- ' rently contradict him in it ?' The mere man of reason would probably charge all these writings ' with mysticism. It is probable that they will find the most- ready answer in the mind that
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has iindersfone the deeuest hidden distress. The last of thenij however^ seems the most free from the uRusiial stile which pervades the two former^ and m?.y probably have been written w^hen the author's broken spirit w^as in some degree again bound up,
7, The fundamental right, safety^ and liberty of the people (w^iich is radically in them- selves^ derivatively in the parliament^ their substitutes or representatives) briefly asserted. Wherein is discovered the ffreat o-ood or harm which may accrue unto the people by parlia- ments, according to their different tempera- ture and motions. Together with some pro- posals conducing towards an equal and just settlement of the distracted state of this na- tion : as likewise a touch at some especial pro- perties of a supream good governor or gover- nors. 4to. 1651.
Of this tract a few extracts have been given in the course of these memoirs, p. 5 to 7, in order to show the benevolence and moderation of the author in matters relating to government. As, in his days, as well as in preceding and suc- ceeding times, governments have assumed to themselves the regulating of religion, one more quotation may not be improper to show Isaac Penington's manner of speaking on that subject, before he had fallen under the oppression of laws made to coerce the liberty of conscience. He is speaking of two kinds of employment un-<
K 4
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suitable for parliaments. ' The one is/ says he^ ' meddling with spiritual affairs. The consti- ' tuting of these^ the amending of these^ the al- ' tering of these^, is only proper to such as are ^ invested with spiritual authority. The laws of *■ Christ were never appointed to be set up by the ^ power of man ; but by the power of his Spirit ^ in the conscience. It is accounted profane^ and '' much startled at^, to touch that which man hath ^ made holy^ which man hath separated and con- ' secrated to divine use ; and yet how propense ^ are almost all persons to be laying hands on *' that wiiich God hath made holy and set apart ' for himself!'
8. The life of a Christian^ which is a lamp kindled and lighted from the love of Christy and most naturally discovereth its original, by the pu- rity^ integrity, and fervency of its motion, in love to its fellow-partners in the same life : briefly displayed in this its peculiar, and dis- tinguishing strain of operation. Also some fewcatechistical questions concerning the w^ay of salvation by Christ. Together with a post- , script about religion. 4to. 1653.
A part of this is a diffuse exposition of some of those passages in the 14th and 15th chap, of John, which relate to love. The author, no- ticing the sort of love enjoined to Christians, ^' As I have Ipved you," attempts to describe the love of Chi'ist to rnan, as to its intensity, purity, ^ud the peculiarity of its seeking out it& eneinies.
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He shows the profitableness of this love; and c-ives some directions for the attainment. I api somewhat struck with the following lines near the conclusion. ' There is yet a more excellent ' way, and more excellent things than are now ' thought of, which will be manifested in due ' time. But it is very dangerous striving to ' ascend up to them aforehand: the sweetest ' and safest way is to wait the season of their ' descent. The deep sense of the want where- -' of, with an assured expectation, and quiet ' waiting and groaning for, is the best strain o£ ' religion, of the purest stamp, of any I know ' extant.'
In the postscript, I meet with one of those passages, which show that the profession of re- ligion under which Isaac Penington at length settled, was not altogether a strange and novel thing to him. Speaking of the difference of the light which the primitive Christians had, from that which satisfied the professors of his time, he says, ' We reason ourselves into truths ' and practices, as any other man might do. I ' do not say that this should not be done; for * the human^pirit is to go along, and to have ' its own light with it too ; but I cannot but say,, 5 ^hat this is not enough.'
9. A. considerable question about government (of very great importance in reference to the state of the present times) briefly discussed. With a necessary advice to the governors^ncj governed. 4to. 1653.— 1 sheet,
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The author thus states his question. ^ The "^ question is this : Which is better, both for ■' the good, safety and welfare^ both of the go- *" vernors and governed^ Absolute, or Limited *■ authority ?' *
' ' Absoluteness is a full power of government ' without interruption, without rendering an ' account, residing in the breast, will, or con- ^ science of the g-overnor or governors/
^ Limitation is a circumscribing of this power ' within such certain bounds as the people, for ' whose sake and benefit government is, shall '^ think fit to confine i*: unto, for their good and
* security/
After showing the benefit of absolute govern- ment from its prompt execution, and ready remedy for unforeseen evils; and on the other hand its proneness to degenerate into tyranny, he gives it as the plain result, that ^ Absoluteness
* is best in itself, but limitations are safest for ^ the present condition of man/ His advice to the governors is, ' That they undertake not to ' brinor forth that which is not in them' : show- ing how the Long Parliament had failed; and doubting the army, then in power. His advice to the governed is, ' Expect not that fruit from ^ your governors, the root of which is not in
* them. Did man ever bring forth righteous- ' ness and peace ? Have ye not yet had enough ' of looking for reformation and amendment of -' thinQ:s, from this or that party ?' Finally, he
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«hows that nothing but the Spirit of Christ can settle the nation. — It is a lively little piece.
19. — Divine Essays^ or considerations about se-» veral things in Religion of very deep and weighty concernmentj both in reference to the state of the present times, as also of the Truth itself. With a lamenting and pleading postscript.' 4to. 1654. 17 sheets.
These essays are divided into the followinir sections: '^ 1. Of knowledge in general. 2. ^ Scripture-knoY/ledge. 3. Radical or original ^ knov/Iedge. 4. Of the Word, the Spirit, and *■ faithj under each administration, both that of
* the law, and that of the gospel, with a hint at ^ their further tendency. 5. Some few obser-
* vations touching the principles of the Rantei^. ^ 5. Of the various false new births and the true ^ one, which are distinguished by their root and ' nature. 7. Of the true nature and vertue of ^ the kingdom of God. 8. Of the v;eakness, ' uncertainty and invalidity of the fleshy in re- ' ference to the things of God. 9. Of the cer- ' tainty of Christy in his knowledge concerning ' the things of God, and particularly of his well ^ grounded testimony concerning the way to ' life : and consequently of the certainty of the ' knov/ledge and testimony of his seed in their •' generations^ they being o^ the same life and ' nature vv^ith him. 10. Of the liberty of the ' kingdom, which was outward and shadowy in ' that dispensation of the gospel by Christ and
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* his apostles; but inward and substantial, both ' before;, then, and after that dispensation, yea, ' and for ever : which liberty, although it be ' very large, yet is limited by the law of its own ' life and nature. 11. Of the low ebb, which ' the Lord Christ was brought to, by his death ' and sufferings. 12. Of the low estate, which
* the seed of Christ are reduced to, bv their ' death and sufferings. 13. The course and end ' of man. 14. The happy end of the holy ' nature and course of the Seed of life, which ' the Spirit of life, through all the various dark ^ paths of sin, death and misery, most faithfully ' guideth it unto : or. The sweet and happy end ' of the righteous.'
It is probable that there will appear in the tenth head, an incongruous expression. I refer to the w^ord shadowy, as applied to the gospel.
In the following passage, taken from the post- script, the author appears to have made a near approach to that faith, in which he afterwards lived and finished his course.
*" O consider this, if ye love your souls ! It is ' not a building upon Christ after the flesh (it ' is not either a beleeving or obeying from any ^ rational knowledg, from a knowledg of the ' understandino^, thouoh the heart and affections ^ be never so much heated therewith, accom^ *■ panying it never so vigourously ) which will ' save any man ; but a huilding of a new nature ' upon the new nature of Christ. It must be a •'' building of a new nature^ for Christ saveth
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^ his building;, his people;, his seed, liis church : ^ and it must be built or founded upon the new ' nature of Christ ; for Christ himself saveth, ^ not according to the oldness of the letter, but ^ according to the newness of the Spirit/
11. — Expositions^, with observations sometimes^, on several! Scriptures. Divided into four parts. 1. An Exposition on Christ's sermon, ^s it is related in the fifth, sixth, and seventh chapters of Matthew's gospel. 2. The sum or substance of Jerusalem's song of triumph, being an exposition of the first ten verses of the second chapter of the first book of Samuel. 3. A basket of fragments, contain- ing chiefly expositions upon particular select scriptures, somewhat promiscuously set down. 4. Ah exposition on the first epistle of John. — 4to. 1656. about 94 sheets.
The first, second, and fourth of these divisions are on the general plan of expositors. The verse is fii*st recited, and then the exposition ; which is for the most part diffuse. The third part is written on a different plan, and has the follow- ing subdivisions:
* 1. The right enteratice into true wisdom. From Prov. ix. 10.
2. The true way of sight and the things most desirable to be seen. Ephes. i. 17, 18, 19.
3. The cleer light and sight of God. PsaL cxxxix. If.
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4. The first tipe of the two seeds. Gen. ir.
I to 13.
5. The transient^ yet present light. 2 Pet. i.
19.
6. Christy the universal light. John i. 9.
7. The times of refreshment. Acts iii. 19.
8. A distinction about Orphanship. John xir.
18.
9. The ground of the %vorld's hatred against the seed of Christy, or the true and chief ground of persecution, which alwaies hath been and still is the ground;, though it was never so acknow-^ ledged : from John xv. 19.
10. The best defence against the world or worldly spirit^, which is the wisdom and inno- cency of the renewed spirit. Mat. x. 16.
11. Two questions concerning Christ.
12. The anointing and function of Christ. Isaiah Ixi. 1, 2, 3.
13. The sweet invitation, reproof, and direc- tion of Christ, to wandering souls. Isaiah Iv. 1^
2, 3.
14. The sweetness, goodness, and kindness of God's nature, with its great efficacy in the day of his power. Psal. xxxvi. 7, 8, 9.
15. A Tast of the breathings, pantings, wait- ingS;, and hopes of Israel after the true Saviour, and his effectual redemption. Ps?.l. Ixxxv.
16. The two main props and pipes of Faith: viz. Knowledg and Experience.
^ 17. The distresse and perplexity of Sion; her fidelitv therein, and her faithful comforter and
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deliverer; represented in some declarations from ch. li. of Isaiah.
18. The proper nature^ and sweet benefits of afflictions. Heb. xii. II.
19. The design and work of God in all his dis- pensations^ with a glance at the mistery of this design and work. Ezek. xvii. 24.
SO. Man's way to life rejected, and a way of a different nature made choice of by God. 1 Cor. i. 21 to 26.
21. The wisdom of God despised and rejected, even in all its appearances, by the spirit of this world : but still justified by the light and spirit of life in his children. Matth. xi. 16 to 20.
22. Man's right temper and practice. Eccles. xii. 12, 13.
23. The severity of God against corrupt shep- herds, who will rescue his flock from them. Ezek. xxxiv. 2.
24. The estate of Christ's kingdom at his coming, as it is represented in the parable of the wise and foolish virgins. Matth. xxv. 1 to 13.
25. Brief observations on part of the first chapter of the second epistle to the Thessalo- nians; but chiefly on those verses which con- cern the great Rest or Salvation, and the great Trouble or Destruction, both which are, in the end, to be impartially opened and dispensed.
26. The danger of exaltation of a man's spirit over others. Matth. v. 22.
27. The conclusion, containing a brief rela- tion concerning myself; with a faithful beam of
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light which may "be of servib'e to siich^ as are not yet translated out of the dark spirit of this xvorld into the true light of life/
This large volume^ like all Penington's early writings^ is out of prints and not likely to be aeain edited. I have never seen more than tv;o copies of it. As a specimen, though short and slight^ of the author's manner and temper of mind, I present the reader with an extract from the 14th section of the ' Basket of Fragments/ entitled, ^ On the sweetness, goodness, and kind- ' ness of God's nature,' &c. being an exposition of the 7th, 8th, and 0th verses of the 36th Psahn. The 7th verse is this : " How excellent is thy •^ lovinc^-kindness, O God ! therefore the chil- '' dren of men put their trust under the shadow '' of thy wings."
* The children of men are in a weary land, ' in a scorching and tempestuous country, in ^
* city closely besieged and scanty of provision :
* they want shade, they want shelter, they want ^ rescue, they want relief The enemy perse- ' cuteth them, yea, hath seized upon their life ' and is devouring it. Their preciotis soul i& '' daily hunted and taken. They are made ver^ ' ihiserable by enemies and dangers, both within ' and without them : which though few at pre- ' sent discern particularly, yet it is so plainly ^ written in the state of all men, that he that ' runs may read it. For what man can fly from ' the death of his body? Or what man can endure ' or escape the pains of the death of his soul ?
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' O, how will men cry to the mountains to fall ' on them^ and to the rocks to cover them_, when ' once their misery approacheth ! Surely, surely, *" very precious will be a shelter in the day of ' calamity ! Now God hath wings, such wings ' as cast a shadow sufficient to shelter the sons ' of men from all misery. They are a proper ' help, a proper relief, from sin, from death, *" from hel, from whatsoever can affright or ^ afflict poor miserable man. They can cover ' man, and keep him secure from ail that can •^ disturb him. And when once man comes to ' be sensible of this, to understand his own ' need, the sutabieness of this remedy for him, ' and the m-eat kindness of God in afFordino- it ' him, he will speedilv resort unto it, ' There- '' fore do the children of men,' See. Therefore: ' Because of thy kindness, because of the excel- ' iency of thy kindness, because of the openness ' of thy nature to that which is miserable, and *■ which none can help. There is that \\\ the ' nature of God which (were it di:;covered to ' them) the whole creation could not but trust,
* only it is hid from their eyes, which necessi- ' tateth for the present this course of misery.* — ' Therefoie: Because of the excellency of its ' nature, because the children of m.en see the ' truth and fullnesse of this kindnesse; they see
• it to be such, as that it is impossible for it to *^ refuse the relief of any thing that runneth to *" it ( ^ Him that cometh to me, I will in no wise '' cast cut'), therefore do they seek shelter
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*■ under it^ and with confidence repose their ' weary souls under it, and with confidence re- ' pose their weary souls there. Indeed;, if it * were but a kindness of man, though raised to *" never so great a degree, there were not suffi- *■ cient ground to trust it.'
— : — ' But such is the nature of God, that *■ were it but known, it could not but be trusted. *" So kind is God that the 2:reatest sinner who is ' most obnoxious to him, did he but know him^ ' w^ould not fear to put himself into his hands.'
Isaac Penington (as is mentioned at page 23) had at one time im.bibed the doctrine of election and reprobation, which, as generally under- stood, consigns to destruction the majority of mankind ; but when he wrote the volume under review, he seems to have given up that doctrine so far, as not to be willing to allow the repro- bation of anv. — An account has alreadv been given of his attainments in religion, and how all the fabric which he had reared was broken suddenly to pieces. In the conclusion of the part from which these quotations are made, he recounts this overthrow, and thus describes his state when writing. ' My soul bov/eth down ' before him, blessing his name. Good is the '^ hand of the Lord ! Most holy, righteous, sweet,, '' and kiiid is his severitv and wrath. But mv '^ heart and tongue are not yet prepared to ' speak these things. I will therefore cease, lest ' he judg me again for taking his name in vain. ■ I am now a dark thing, still in the dark, being
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^ neither what I formerly was^ nor yet formed ^ into a vessel by the potter : not yet perfectly *■ broken (though to my own sence perfectly ' broken long ago) ; and very little made up/
Another touch or two extracted from another part of this large volume^, namely^ the ' Expo- ^ sition on Christ's Sermon*, may form an agree- able addition to the foregoing.
' As ive forgive our debtors,^ This is a strong
' argument with the Father, to move him to for-
^ give ; and to the child, to believe its pardon.
' He that hath taught us to forgive, will he not
' forgive us ? Can we find a readiness in our
*" spirits, to remit the offences of others ; and
' can v/e possibly imagine that God can want it?
' Certainly he that hath wrought this in us,
^ hath also left it remaining in himself He to
' whom God hath given a spirit of forgiving,
^ who cannot but forgive those who offend him,
' may well expect to reap the same measure
^ from God : whose nature engageth him more
' to forgive his children, than any nature de-
• rived from him can teach any to forgive such
as injure and provoke them. He who finds
this wrought in him, hath strong ground to
believe that God himself cannot but bear the
same temper of spirit in himself, towards him,
which he hath wrought in him towards others'.
Again, from ch. 7.
' Judge not.'] Observ. A judging temper is not fit for a disciple, in the eye of Christ.
Judging is not an action beseeming a disciple :
L 2
( 164 )
* is not such an action as Christ alloweth in ' him.'
^ There are two things exceeding lovely in a ' disciple^ both whereof this is contrary unto. *^ The first is^ A hrokenness of spirit in himself, ^ for his own vileness. Though a man be par-
* doned for his sin ; yet the sight of what he ' was^ the remembrance of what was blotted out ' in him (nay of what is still in him and upon ^ him^ further than the Lord pleaseth of his ' own free goodness to blot it out continually), ' should keep him very low in his own eyes; *■ even as low as if he were still lying under the ' c:uilt and condemnation of it. The second is^, ' A pilt/ and tenderness of spirit towards sinners. ' He who knoweth the bitterness of his own ^ wound, although he be in part healed himself, ^ yet cannot but yearn over those who remain ' still exposed to the bitterness of the same ' wound. How did Christ pity sinners, even the
• most stubborn sinners ! ' O Jerusalem, Jerusa- •^ lem/ &c. The more men lie open to judg-
• ment, doth not afford us the more liberty *^ of judging them; but the more it should ex- '^ cite our pity. It no way becomes a con- / demned person newly pardoned, to judg his
' fellow-offenders ; but to pity them, and to lie *^ abased under the sense of his own desert, ^ which, by the meer mercy of the judg, he ^ hath lately escaped the danger of.'
PART II.
REVIEW
OF THE
WRITINGS
OF
ISAAC PENINGTON, ^
PuUished after he joined the Society of Friends, or which have been published in the Collection of his Works since his decease.
REVIEW, Sic.
Part II.
Beview of the writings of Isaac Pcningion aficr he joined the Society of Friends, or which have been published in the Colleciion of his Works since his decease.
I
N giving an account of the writings of Isaac Penington after he had joined the Society of Friends, I cannot engage to enter much into their contents. Such a plan would swell the catalogue itself into a volume of no inconsidera- ble size ; and is the less needful as the titles of them are generally diifuse. The first is 1. The way of Life and Death made manifest and set before men; whereby the many paths of death are impleaded, and the one path of life propounded and pleaded for: in some positions concerning the apostasy from the- Christian spirit and life : with some principles guiding out of it : as also an answer to some objections whereby the simplicity in some mav be entans^led: held forth in tender orood-vvill both to Papists and Protestants who have ge- nerally erred from the faith for these many generations, since the days of the apostles ; and with that which they have erred from ar thev comprehended. — 4to. 1658. 14 sheets.
L 4
•e
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The first edition has in it a piece by Edward Burrongh;, and one by George Fox. These are omitted in the edition of Penington's works.
The positions are as follow :
*■ 1. That there hath been a jxreat auostasv
^ from the Spirit of Christy and from the true
*■ light and life of Christianity : which apostasy
^ began in the apostles' days^ and ripened apace
*^ afterwards.*
' 2. That in this great apostasy^ the true state "^ of Christianity hath been lost.*
' 3. That there is to be a recovery, a true re- ^ covery, out of tiiis state ofapostasv, into the ' true state of Christianity again.*
^ 4. That they that are in those things which
* have been set up in the times of the apostasy^ *^ are not yet come to the recovery from the *^ apostasy.*
5. That the only way of recovery out of the
* apostasy is by returning to, and keeping in, ^ that Spirit from which the apostasy was.*
The principles mentioned in the title are these,
' 1. That there is no salvation but by the true ^ knowledge of Christ.*
' 2. That Christ saves by the new covenant.'
' 3. That the new covenant is written in the ^ heart.*
* 4. That the Spirit of God alone can write *' the covenant in the heart.**
* ' Or, that Christ writes the covenant by his Spirit,*
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' 5. Therefore the first proper ^tep in religion, ' is to know how to meet with God s Spirit/
' 6. The first way of meeting with the Spirit ' of God, is as a convincer of sin/
' 7. That whereby the Spirit of God con- ' vinceth of sin, is his light, shining in the con*
' science/
' 8. That this light convincing of sin shineth
^ in every conscience/
' 9. The true way to life eternal is by believ- ' incr in the lidit of the Spirit, which shineth in ^•the conscience/
' 10. That believing in the light of the Spirit ' which shines in the conscience, unites the ' soul to God, and opens the springs of life to
^ it/
These principles as well as the five positions, gre discussed at large. Objections to this doc- trine are answered, and there is a particular dis- cussion of the important topic. Justification.
?. The scattered sheep sought after. First, in a lamentation over the general loss of the powerful presence of God in his people, since the days of the Apostles \ with a particular bewailing of the withering and death of those precious buddings -forth of life, which ap- peared in many at the beginning of the late troubles in these nations ; with the proper way of recovery for such. Secondly, in some pro- positions concerning the only v/ay of salva- tion ; where is an answer given to that great objection, That the light ndiich coininccth of
( iro .)
sill, is the light of a natural conscience; and a brief account rendered of the ground of men's understanding scriptures. Thirdly, in exposing to view the fundamental principle of the gospel, upon which the redeemed spirit 9 is built. Fourthly, and in some questions and answers (by way of catechism for the sake of the simple-hearted) dire61ing to that principle, and fixins: in it. 4to. 1659^ 4 sheets. 2d edit. 1665.
The propositions concerning the only way to salvation are the following four :
' L That there is no way of being saved from ' sin, and wrath eternal, but by that Christ ' aione vvhich died at Jerusalem.'
' 2. That there is no way of being saved by ' him, but through receiving him into the heart • by a living faith, and having him formed in ' the heart.'
' 3. That there is no way of receiving Christ -' into the heart, and of having him fornied '' there, but by receiving the light of his Spirit, •* in which light he is, and dwells.'
' 4. That the way of receiving the light of the '■ Spirit into the heart (and thereby uniting with -' the Father and the Son), is by hearkening to *■ and receiving its convictions of sin there.'
The fundamental principle of the Gospel is held forth in that passage in the 1st epist. of John. "'' This then is the message which we have heard '' of him, and declare unto you. That God is light, '-' and in him is no darkness at all." It is not
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easy to abridge the catechism. The foliowing winds up the whole. ' Let thy religion be to * feel the pure principle of life in the pure ' vessel of life ; for the eye must be pure that r sees the life, and the heart that receives it. ' And faith is a pure mystery, and it is only held ' in a pure conscience. Know that in thee that ' purifies thee; and then thou knowest Christ, ' and the Father, and the Spirit; and as that ' lives, and grows up in thee, so shalt thou ' know their dwelling-place, and partake of ' their life and fulness/
3. Babylon the Great described, the city of confusion, in every part whereof anti-christ reigns; which knoweth not the order and unity of the Spirit, but striveth to set up an order and uniformity according to the wisdom of the flesh, in all her territories and dominions ; her sins, her judgments : with some plain queries further to discover her; and some considerati- ons to help out of her suburbs, that her in- ward building may lie the more open to the breath and Spirit of the Lord, from which it is to receive its consumption and overthrow, 4to. 1659. 8 sheets.
The preface to this work is another account of the author's religious confli61s and experiences. The work itself appears to be a close reproof of all the semblances of religion which have been formed and worshipped in the world ; and great use is made of the figure of a city, and of the mystery of the beast, whore, &c. mentioned in
C 172 )
the Apocalypse^ which are, in many particulars, explain edj according to the sense given to the author.
4. The Jew outward ; being a glass for the professors of this age^ wherein^ if they read ' with meekness^ and in the true lights such of them as have not overslipped the day of their visitation^ may see their own spirits^ to their own everlasting advantage and comfort^ by learning subjection to that which hath power in it to destroy the evil spirit in them: con- taining some exceptions and arguments of the Jews against Christ's appearance in that body of flesh in their days; which the present pro- fessors may view and compare with their ex- ceptions and arguments against his appearance in spirit in this age; that they may see and , consider which of them are the more weighty. 4to. 1659, 4 sheets.
The drift of this piece is to show that, in like manner as the Jews rejected Christ, because their knowledge and expe6lations were outward, and gathered from their fleshly comprehension of the prophecies concerning him; so the wise professors of the seventeenth century rejected and persecuted his life, as it appeared in their day; and that the natural effe6]:, in every age, of walking according to the flesh, is to persecute that which is born of the Spirit. The analogy of the two cases is exhibited in a striking point of view; the reasoning upon it close and perti- nent; and the scripture-references remarkably apposite.
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». The axe laid to the root of the old cor- rupt tree ; and the spirit of deceit struck at in its nature; from whence all the error from the life, among both papists and protestants, hath arisen, and by which it is nourished and f^d at this day : in a distinction between the faith which is of man, and the faith which is of God : and in some assertions concerning true faith, its nature, rise, &c. its receiving of Christ, and its abiding and growing in his living vir- tue : with a warning concerning adding to, and diminishing from, the Scripture in general^ and the prophecies of the Revelations in par- ticular : discovering what it is, and the great danger of it, with the only way of preser- vation from it. Whereto is added, a short touch about the use of means; as also, a brief history concerning the state of the church since the days of the Apostles : with an exhort- ation to the present age. By the movings of the life, in a friend to the living Truth of the most high God ; but an utter enemy to the spirit of error and blasphemy, where-ever it is found, as well in the strictest of the Protestants, as among the grossest of the Papists. — 4to. 1659. Six and a half sheets. This makes the fourth in one vear. It is a very close, searching work. Much of it is em- ployed in detecting the marks of the false church, in the various forms under which it has appeared ; and the deceivableness of unrighteousness is set forth by copious allusions to the book of the Reve-
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lation. The author seems aware that his doctrine? %vill find difficult entrance into the minds of such as are satisfied with any thing short of the pure life : and mav even induce some of those who are seekino^ \x to doubt whether thev are not deceived; for he supposes the following objec- tion^ ' Hoiv difficult do you mc4.]{e the way to life, '* if not utterly impossible ? If all this he true, ^ ivho can be saved ? '
Answ. ' The way to life is very difRcult ; yea, ' and impossible to that part in man^ which is ' so busy in willing c*nd running towards life ; ^ but it is as easy on the other hand, to that ' which the Father begetteth, raiseth up^ and ^ leadetli. ' The w^ay faring man, though a foob ""^ shall not err/ The wisest and richest mer- ' chants in Babylon cannot set one step in it. The least child in Sion cannot err there. There-
• fore, know that in thyself tcj w^hich it is so hard ; '' and know^ that wiiich God hath given to thee^ ' v.'hich w411 make it easy. Thou hast a living
* talent given thee by God : let not thine '' eye be drawn from that; but join to that, ' keep there, and thou art safe ; and that will ' open thine eve to see all deceits, just in the ' verv season and hour of temptation. For thou •' must expecl to meet w ith all these temptations^ ^ as thy growth makes thee capable of receiving ' them. I And as they come, the true eye being " kept open, they w^ill be seen ; and being seen^ ' they wdll easily be avoided in the power of ^ life ; for in vain the net is spread in sight
( 175 )
*■ of the bird. Therefore that thou mayest be ^ safe^
*" 1. Know the light, the eternal light of life^ *" the little glimmerings and shinings of it in thy ^ soul This comes from the rock, to lead thee ' to the rock : and if thou wilt follow it, it will ' fix thee upon the rock, where thou canst not be ' shaken.'
' 2. Keep in the light, keep within the hedge, ' step not out of thine own ; keep out of the "^ circumference of the spirit of deceit ; the * power of whose witchery and sorcery extends ^ ail over the regions of darkness.'
' 3. Love simplicity, love the nakedness of ' life, stand single in the hones'ty of the heart ; -"" out of the intricate, subtil reasonino;s, and wise '^ consultings about things ; for by these means ^ the serpent comes to twine about and deceive ' thy soul ; but in the simplicity of the movings *" of life, in the light, lies the power, the strength, ' the safety.*
' 4. Lie very low continually, even at the foot *■ of the lowest breathing and appearances of the ' light. Take heed of being above that wherein ' the life lies; for the wisdom, the power, the ' strength, yea, the great glory lies in the hu- *■ mility ; and thou must never be exalted, thou ' must never come out of the humility, but find *" and enjoy the honour and glory of the life, in ' the humility.'
' 5. Mind the reproofs of the light ; for that ' will still be setting thee to rights. That will
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' still be bringing down that which would get
* up above ; and there lies the preservation.
* Oh the chastenings of the lights the sweet ' chastenings of the love by the light ! These ' are healing stripes ! This brings down the ' exalter^ and that in thee which loves to be ' exalted^ and to be seeking the honour of the *■ spiritual riches^ before the humility is per- ' fcaed/
* Thus^ in love to souls, have T poured out ' my soul before the Lord, and held forth ^ pcntle leadino's^ even to the most stubborn and ' stilf-necked,'
In John Whiting's Catalogue^ comes in next^
6. To the Parliament, the Army, and all the well-affected in the nation, ivlio have h ecu faith- ful to the good old Cause. 1659. Haifa sheet.
In Whitino the title ends at ' nation/ and the piece itself is omitted in the Quarto edition. The author reproves the army for having forsaken their first principles, and having served the ends of interest and power to themselves; and exhorts the parliament not to second such a disposition, but to a6l for the purposes of righteousness.
7. A Brief Account of some Reasons (amongst many that might be given ) why those people called Quakers, cannot do some things on the one hand, and forbear doing of some things on the other hand ; for which they have suffered^ and do still suffer, so much violence from the
( 177 )
people, and such sore persecution from the teachers and magibtrates of these nations : whereby it may appear to all, who are willing to take any fair consideration of their cause, that their sufferings are for righteousness sake, because of the integrity of their hearts towards God, and void of any just ground of oiTence^ towards man — No date ; published in a broad sheet ; as was also,
8. Some Considerations proposed to the City of London, and the Nation of England, to calm their spirits, and prepare them to wait for what the Lord is bringing about, that they may not run headily into their ruin and destruction ; and by this extraordinary heat of their spirits, kindle that fire which will soon devour them. With a short exhortation to them relating to their true settlement, and the removal of that which hindtrs it.
The two following were also published about this time.
9. Some Considerations proposed to the dis- tracted Nation of England, concerning the present design and work of God therein ; up- on their submitting whereto doth their settle- ment alone depend, and not upon any form^ of government, or change of governors : as that spirit which seeketh their ruin tempteth them to beLeve, — 1659.
M
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10. To the Army. Very short.
1 1. A Question propounded to the Rulers, Teach- ers, and People of the Nation of England, for them singly to answer in their hearts and con- sciences, in the fear and dread of the mighty God of heaven and earth, Szc. I abridge this long title^ and insert a part of the question.
' When this nation was rent from popery (in ^ part I mean ; for wholly it was never rent^ but ' did still remain in the same spirit ; though by ' the magistrate's sword it was forced from that ' form and w^ay of worship which the pope had ^ established), did it wait on the Lord for the ^ guidance of his Spirit and powxr, thereby to *^ build up a true church and habitation for God ' in the Spirit ? Or did it take such materials as ^ were ready at hand, and frame up a building *" as well as it could, wherewith the consciences ^ of m.any, that were tender-hearted tow^ards * God, w^ere even then dissatisfied?' 4to. One sheet.
12. The Root of Popery struck at ; and the true ancient apostolic foundation discovered ; in some propositions to the papists, concerning fallibility and infallibility ; which cut down the uncertain, and manifest the certain way jof receiving and growing up into the Truth. Also, some Considerations concerning the true and false Church and Ministry, vvith the state of each since the days of the Apostles; held
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forth in true love and pity to the souls of the papists, that they may hear and conGider^ and not mistake and stumble at the Rock of Ajres. -whereupon the prophets, apostles, and whole flock of God, throughout all generations, have been built. There is likewise somewhat added concerning the ground of error, and the way to truth and unity, for the sake of such as are more spiritual, and have been more inwardly exercised in searching after truth. 1660. 4ta. Three sheets.
The propositions are these :
^ 1. That councils may err.*
' 2. That the pope himself may err.'
' 3. That every man may err, in his interpre- ^ tation of scripture.'
' 4. That if there be any light to be found ^ any where shining from God, that light cannot ' err/
' 5. That there must necessarily be such a ' light, communicated to all men since the fall.'
* 6. That this being let in, believed in, ' and obeyed, shineth more and more unto *■ the perfe6l day; even until it hath wholly ' brought out of the error, into the truth.'
' 7 . That nothing less can lead unto eternal ' life than an eternal light in man's spirit.'*
In this piece also is frequent reference to the description of the w^oman and the dragon^ in the book of Revelations,
M ^
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IS. An Examination of the grounds or causes which are said to induce the court of Boston^ in New-England;, to make that order or law of banishment^ upon pain of death, against <he Quakers : as also of the grounds and con- siderations by them produced, to manifest the warrantableness and justness both of their making and executing the same ; which they now stand deeply engaged to defend, having already thereupon put two of them to death. As also, of some further grounds for justifying of the samej in an appendix to John Norton's book (which was printed after the book itself, yet as part thereof) ; whereto he is said to be appointed by the ge^neral court. And like- wise, of the arguments briefly hinted, in that which is called ^A true relation of the pro- ceedings against the Quakers, &c.' Where- unto somewhat is added about the authority and government, Christ excluded out of his church ; which occasioneth somewhat concern- ing the true church-government. 4to. 1660, Thirteen sheets.
1 take this to be a choice piece, and far from being useless now, or at any time, because the immediate cause of its publication is done away. The reader will find in it some able defence and elucidation of the principles of Friends, clear re- futation of the arguments for persecuting them, and much of the spirit of love and good-will to the persecutors. The matter is well summed up>
( isi )
and the excluded, and the allowed authority of the church are well described.
14. A Warning of Love from the bowels of life, to the several generations of professors of this ao-e, that thev may awaken and turn tov/ards the life, to be truly cleansed and saved by its powerful, living virtue, before the storm of wrath break forth, and the overflowing scourge overtake them, which will sweep avray the strongest and most well-built refuge of lies ; and sink those souls even into the pit ot misery, which are there found when the storm comes : held forth in four propositions, asser- tions, or considerations, concerning man in his lost state, and his recovery out of it. 4to. 1660. One sheet.
This close piece may be epitomized by taking the four assertions, viz.
' 1. That man is fallen from God.*
*■ 2. That man, by all the imaginations that
' can enter into his heart, and by all the means
' he can use, or courses he can run, cannot re-
' turn back to God again, or so much as desire
' it.'
' 3. That all professions of God and of Christ
' upon the earth, all knowledge and beliefs what-
' soever, with all practices of duties and ordi-
' nances of worship, save only such as proceed
' from, and are held in, the pure life, are but
^ as so many fig-leaves, or deceitful plasters^
m3
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*^ which may skin over the wound^ but cannot "' truly heal it.'
' 4. That the living seed of eternal life^ which ' God hath hid in man underneath his earth, hath ' in it the living virtue, which alone can heal ' man, and restore him to God/
The subject of this assertion, he also holds forth, in another part, which for its brevity and beauty, and soundness, I also transcribe. — 'That ' which recovers man, is the eternal virtue, the ^ endless power, the life immortal, the Christ of
' God.:
15. Where is the wise ? Where is the scribe? Where is the disputer of this world } Hath not God made foolish the wisdom of this world } 4to. 1660. One sheet.
This text is the title of a piece, printed in his works like a postscript to the former ; but it is evidently a distinct one, and is so noted in Whiting's Catalogue.
16. An Epistle to all such as observe the Se- venth Dav of the week for a Sabbath. — 1660. This is also a separate piece, but in the works
is only to be found in the following:
17. The new Covenant of the Gospel dis- tino^uished from the old Covenant of the Law, and the Rest or Sabbath of Believers from the Rest or Sabbath of the Jews; which differ as much from each other, as the sign and shadow doth from the thing signified and shadowed out.
{ 183 )
In answer to some queries of \V. Salter's^ tend- ing to enforce upon Christians the observation of the Jewish sabbath^ which was given under the law to the Jews for a sign: as also to some other queries sent in writings upon occasion of an epistle directed to all such as observe the seventh day of the week for a sabbath, now under the gospel. As likewise some letters to the same purpose ; with a brief explication of the mystery of the six days labour and se- venth day's sabbath. Whereto are added, some considerations propounded to the Jews, tend- ing towards their conversion to that which is the life and spirit of the law. 4to. 16(30. Seven sheets : but the Considerations to the Jews occupy one^, of which the pages begin afresh.
The first of the set of queries to which this book is an answer^ is^ ^ Whether the fourth com- ^ mandmentj expressed Exod. xx. be not moral ^ and perpetual, as well as the other nine be^ ^ yea or no ?' Our author nt^intains the neo^a- tive, and shows the spiritual nature of the Chris- tian rest.
Next follows^ in Whiting's Catalogue^ but not
in the w^orks,
18. Some few Queries and Considerations pro- posed to the Cavaliers, being of weighty im- portance to them. 4to. No date. One sheet.
M 4 *
( 184 )
It seems to have been written soon after the Restoration^ and is a calm and close expostulation ivith the prevailing party.— -^ 0/ says he, ' that ' they could fear the Lord for his goodness ; and ' that those that are fallen under them might fear ' him for his severity ; and that we might all ' give over upbraiding^ and fighting against one ' another^ and every man fight against the lusts ' of his own heart"; against pride, passion^ envy, ' covetousnessj hard-heartedness, oppression of ' men's consciences, doing to others what we ' Vv^ould not receive from others, &c. for the ' hand of God is swift against the unrighteous ' spirit, and he overturns apace. And if this ' present settlement do not please him ; but if
* this generation, after all their afflictions, prove
* themoclves unworthy of his mercy, not letting ' fall what the hand of the Lord hath gone forth ' against, but thinking to settle again upon ' firmer foundations what God hath all this while ' been shaking;^ the Lord will laugh at their ^ counsels and at their strength, and overturn ' them in a moment/
The reader may compare this with the coun- sels, and with the overthrow^ of the house of Stewart,
19. Some Queries concerning the work of God in the v/orld, which is to be expected in the latter ages thereof; with a fcw p^ain words to the nation of England, tending towards stop- ping the future breakings- forth of God's wrathj
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both upon the people and powers thereof; with an Advertisement relating to the present •State of things. 4to. 1660. One sheet.
This is in some respects similar to the fore- going. Near the conclusion, the author says, ' it behoves this nation to consider what of Ba- ' byion may be fourd in it, and to part w^ith it, ' that it may escape the plagues of Babylon, Rev. ' xviii. 4. which are very bitter, as ver. 7, 8, &c. ' These are tlie two main things whereof Babylon ' is guilty :
' 1. An invented form of w^orship, a likeness ' of the true worship, but not the true worship
' itself.
' 2. A persecuting, and endeavouring to sup- ' press the power of the truth, even of the puri- ' tv of the o-odly religion and worship, by means ' of this form; because for conscience sake, men ' who are taught otherwise by the Spirit of God^ ' cannot submit and subject thereto.'
20. The Consideration of a position concerning the book of Common Prayer ; as also of some particulars held f-rth for truths by one Edmund Ellis, stiled a minister of the gospel of Jesus Christ : with a warning of tender bowels to the rulers, teachers, and people o\ this na- tion, ccncerniDg their church and ministry. Likewise, a few w^ords concerning the king- dom, laws, and government of Christ in the heart and conscience ; its inoffensiveness to all
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just laws and governments of the kingdoms of men. 4to. 1660. Four sheets.
This is somewhat of a controversial piece, but our author does not seem to have had to do with a railing adversary ; nor does he treat him with asperity. It cannot well be abridged; but I shall cite two passages^ one to show the author's sense of the main question ; the other, his state of mind, and his estimation of his own talents.
' Now as touching the book of Common Prayer, *■ or prayers conceived without the immediate *^ breathings of the Spirit, I shall speak mine own ' experience faithfully, which is this; I have ' felt both these ways draw out the wrong part, ' and keep that alive in me which the true prayer ' kills. And he that utters a word beyond the ^ sense that God begets in his spirit, takes God's ' name in vain, and provokes him to jealousy ' against his — soul. ' God is in lieavcn, thou art '' on earth, therefore let thy words he few/ The ' few words which the Spirit speaks, or the few, ' still, soft, gentle breathings, which the Spirit ' begets, are pleasing to God, and profitable to ' the soul; but the many words which man's wis- ' dom affects, hurt the precious life, and thicken ' the veil of death over the soul; keeping that * part alive which separates from God ; which ^ part must die, ere the soul can live.' Vol. i,
408.
' As for me, I am but a shell ; and if this party ' knew me (who sets me up so high; preferring
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' me above many whom the Lord hath preferred ' far above me), he would soon acknowledo-e ' me to be a poor, weak, contemptible one. Yet ^ this I must by no means deny, that the pure *■ liquor of the eternal life, at its pleasure, spring- ' ethup and issueth out through me; though I can ' also, in true understanding, say, that it issueth ' out far oftener, and much more abundantly, * through others.* p. 417,
21. An Answer to that common Objection against the Quakers, That they condemn all but themselves ; with a loving and faithful advertisement to the nation and powers there- of. 4to. 1660. One sheet.
After owning the spirit which actuated the martyrs and spiritually-minded men of former days, and deprecating the disposition to stop short in partial reformation, our author thus sums up his answer :
' We are not against the true life and power of ' godliness, wherever it hath appeared, or yet ^ appears, under the veil of any form whatsoever. ' Nay, all persons who singly wait upon the Lord, *■ in the simplicity and sincerity of their hearts, ' whether under any form, or out of forms (that ' matters little to us), are very dear unto us in ' the Lord. But we are against all forms, imao;es, *" imitations, and appearances, which betray the ' simplicity and sincerity of the heart, keep the *■ life in bondage, and endanger i'^o^ loss of the ' soul. And too many such now there are, v* hich
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' hold the immortal seed of life in captivity iin- *^ der death; over vdiich we cannot but mourn, ' and v/ait for its breaking off the chains^ and its *■ rising out of all its graves, into its own pure ' life, power, and fulness of liberty in the Lord.*
22. The great Question concerning the lawful- ness or unlawfulness of Swearing under the Gospel, stated and considered of; for the satis- faction of SUCH as desire to scan the thing in the weight of God's Spirit ; and to see the true and clear determination cf it in his unerring lii-^ht. 4to. 1661 Two sheets.
o
This pamphlet condemns swc.ring, on the ground of Vsxq superior purity of V'AQ Christian dispensation, to that wherein oaths were allowed; as well as on t^ie prohibition of Christ. An ob- jection, probablv that which has been made from Heb. vi. 17. is answered.
23. Somewhat spoken to a weighty Question concerning the Magistrate's protection of the innocent : wherein is held forth the blessing and peace which nations ought to wait for and embrace in the latter davs ; with some con- siderations for the serious and wise in heart throughout this nation to ponder, for diverting God's wrath ( if possible ) from breaking forth uDon it. Also, a brief account of what the
JL
people called Quakers desire in reference to the civil irovernment. With a few words to such as by the everlasting arm of God's power
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have been drawn and gathered out of the apostasy, into the living truth and worship. 4to. 1661. Two sheets. This was published from Aylesbury gaol. An account of it is already given, at page 65.
24. Concerning Persecution ; which is tlie af- flicting or punishing that which is good, under the pretence of its being evil; which practice is contrary to the very nature of mankind (so far as it is drawn out of the corruption and de- pravation [depravity]), which w^ould be good and do good, and have good cherished and ^ evil suppressed, both in itself and others. It ' is contrary also to all equal and righteous go- vernment, which is for the suppressing of evil and cherishing of good; and not for the afflict- ing and crushing of that v/hich is good, upon pretence of its being evil. Yet this unhappy error will always be committed in nations and governments, until the proper right, and just liberty of men's consciences be discerned, acknowledged, and allowed. Likewise, there are some ansv/ers given to that common ob- jection against affording conscience its due liberty, because evil persons may pretend conscience to escape the just punishment of their evil deeds. With a brief account of that supposed stubbornness, which by many is ob- jected against the people called Quakers, Given forth in love to this nation, that at length, the true bottom and foundation of a
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lasting peace and settlement may be espied ; the spirits of the governors and people fixed thereon; and that dangerous rock of persecu- tion (whereon both the powers and people of this nation have so often split) carefully avoid- ed by all. 4to. 1661. Four sheets.
The title itself is a table of contents, which precludes the necessity of epitomizing the book. Like many of Isaac Penington's writings, it is svstematic and perspicuous, not confused and obscure; and its several positions are treated of with a distinctness, which allows the reader to pause as he proceeds, without danger of losing his clue. 1 may just cite the concluding para- graph. ^ O ! how happy will the day be, when '' the Lord shall have wrought down the selfish ' spirit in man, and shall have raised up his own ^ noble and equal principle. Then shall right- ' eousness spring up, and spread abroad through- ' out the nations; and ' the work of righteous- " ness shall be peace, and the effect of righte- *' ousness, quietness and assurance for ever."
25. Some directions to the panting Soul, which hath been long travelling in the letter, but hath not yet been acquainted with the power, nor hardly so much as entered into the mini- stration of endless life (which is the mi- nistration of the Gospel), that it may feel the spring, and come to drink there^, of the living waters. 4to. 1661. One sheet.
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Whiting places this piece after the two follow- ing; but from its date it seems more rightly placed in the works. It is difficult to give an outline of so short a work: its tenour may be in- ferred from the motto from Matt. xi. 28 — 30. '' Come unto me all ye that labour/' &c.
26. Concerning the Worship of the living God, which he teacheth Israel his people, who know him to be the only true God, and the worship which he teacheth them to be the only true spiritual worship. With some questions and answers relating to conversion and tenderness of conscience. 4to. One sheet. It is easy to see that spiritual worship, free from any mixture of man's will or wisdom, is what the author enforces ; he notices the spring- ing up of such a vv orship in his day ; and he fore- tells a day, in which 'it will be as honourable to ' wait for the movings of the Spirit, and to wor- ' ship alone therein, as now it is reproachful/
527. To all such as complain that they w^ant power ; not applying themselves to yield sub- jection to what of God is made manifest in them, upon a pretence of waiting for power so to do. 4to. 1661. Two sheets.
I shall rather aim at giving a specimen, than an analysis of this excellent piece. *" I con- ' fess,* says our author, ' the power doth not so ^ flow forth to man, as man expects it; but ' —begins in him as weakness. There is all •
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'^ ilie "Dov/er of the enemy against the work of '*.God in the heart. There is but a little thing •-"(like a grain of mustard-seed), a weak thing, jl ""' foolish thing, even that which is not (to man's ^'^eye) to overcome all this; and yet in this is ^' the power/
In this piece there is a sweet letter (to Isaac Penington, most probably, at the time of his early convincement) from John Crook, ^vel! worth the perusal of such as are truly awakened, but " aCiicted and not comforted."
28. Some Questions and Answers for the open- ino- of the eyes of the Jews Natural, that they may see the Hope of Israel, which hath so long been hid from them : w^ith some questions and answers, for the direction, comfort, help, and furtherance of God's spiritual Israel, in their travels in spirit, from spiritual Egypt, through the spiritual wilderness, to spiritual Canaan, which is the land w^here the redeemed soul flourisheth in the life, walking with God^ and worshipping him in spirit and truth. 8vo. J66k Eight sheets.
This, also, though a work of deep concern- ment, and very far from relating wholly to the Jews, as indeed the title implies, is not capable of being represented by a summ.ary. I have however thought the following advice so suitable a caution to the readers of mysterious writings (such as spiritual tracts must ever be to the na- tural understanding ; and the experiences of the
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adept, to the novice even in spiritual things themselves), and indeed even to the merely curious readers of the scriptures — I have, I say, esteemed it so apposite as to be worth transcrib- ing. ' He that readeth these things/ saith our author, after a long description of the soul's spi- ritual travel, snares, and means of deliverance^ ' let him not strive to comprehend them ; but ' be content with what he feeleth thereof suit- ' able to his own present estate : and as the life *■ grows in him, and he in the life, and he cpii[ies
* to meet with the things and e.^;ercises spoken ' of, the words and experiences concerning them
* will of themselves open to him ; and be use- ' ful and serviceable to him so far as the Lord *■ pleaseth ; he keeping to the leadings, savour, ^ and principle of life in himself, w^herein alone ^ his knowledge, sight, growth, and experiences ^ are safe/
S9. Some Questions and Answers, showing man his duty, and pointing him to the principle of God in his heart ; which is the root of life in all dispensations ; and v/hich, being kept to, is able to bear the fruit of life in every dis- pensation. As ^Iso some questions and answers concerning the seed of Jacob, and the true church, gvo. 1662. Three sheets,
This is also another piece little capable of abridgment; because, like some of the foregoing, and many other of our author*^ writings, it is
N
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;K^ritt€n. in the ^vay of dialogue^ one question ^fisin^ OAitvof the preceding answer. ., The piece before-mentioned^ No. 27^ ^To all ^ such as coir plain they want power/ &:c. is printed with it in the works.
30. Some Observations on that portion of Scrip- ture, Rom. xiv. 20 for the service of such in this present age^ whose eyes and hearts the Lord shall please to open, to see and consider the weight of the truth thereof. Vv'ith some few weiohty words of advice to several sorts of people, according to their different states. 8vo. 1662. One sheet.
The passage of scripture is this, '"' For meat, ^' destroy not the work of God." The observa- tions are four; namely,
'^ 1. God hath a work in some men's hearts.' ^ 2. That this w^ork of God in man is liable to ' be destroyed.'
' 3. A little thing will destroy the work of ^ God in the heart.'
' 4. Ko man should do that which tendeth to ^ destroy the work of God in himself, or the *^ work of God in another.'
Each observation is briefly enlarged upon. The first mav seem to savour of unconditional and partial election. Nevertheless our author appears to have been an advocate for universal grace ; but in a piece inferring and asserting the possibility of destroying the divine operation it was sufficient to assert it only as existing in
i
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scTnie. " In this view, it is a reply to the assertors' of the impossibility of falling from the least de- gree of saving grace. There are short addresses to several states; viz. to snch as never have been tender in conscience ; to such as havinor been so, are become hard; to such as are still tender; and^ lastly/ to The obdurate and persecuting. Few v/orks m.ore teem with benevclence than this does. From it is given the extract at page
re. '
31. Three Queries proDounded to the Kingf and Parliament, in the fear of the Most High^ and in the tender love of my soul to them. 4t6. One sheet. No date.
The three questions are these^
*■ "'tV Whether ye do certainly and infallibly
'^ know what w^as the o-round or cause whv the
"' hand of the Lord was so heavy upon thisnation;
^' and why he overturned the government there-
' Q\, and brought the honourable into con-
' tempt ?'
-'■ 2. Whether, when the Lord did overturn th'e ^ former powers, with the glory and beauty of •"" this nation, and raise up other powers out of ' the dust (as I may say), even from among ' them of low degree, if they had then answ^ered ' what the Lord expected and required of them ' in their day, whether they should have ^^<^\\ ' continued by him in their dominion or no; and '' whether ye should have had this day of trial,
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f^. which it hath pleased the Lord now to afford 'you?' _ .:
/ 3. If ye do not certainly know what was the ' cause of the Lord*s former displeasure against ' you^ and of his so sore afflicting you, but shall 'err in judgment^ and set up the same things ' again^ which the Lord then put forth his hand ' to throw down ; and also endeavour to crush f and suppress that, which the Lord then made ' way for the growth of; whether this will not ' endanger your overthrow from the hand of the ' Lord r
This is a dissuasive against persecution. A large extract from it is given at page 73,
32. A Salutation of Love and tender Good-will to the Commissioners of the Peace for the county of Bucks, and such others in that coun- ty, and also throughout the nation, as are con^*?^ cerned in the contents hereof. Published in one broad sheet. No. date.^
This is a serious warning to avoid the eternal displeasure of the Almighty, by avoiding the temptations to sin. It may be considered as a short sermon, appears to be dictated in love, and is a piece of general application.
33. A weighty Question propounded to the King, and both' houses of Parliament; to- gether with some queries about religion, for the good of men's souls, that they may seek afier^ and be established in^ that which gives
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life. ' ^ 4to". ^ 1665. One sheet.- — The first part being short, I transcribe the whole. ^^ "^
'•'^ Question. Whether laws made "by man, in ^ equity ought to extend any further than there is
* power in man to obey?'
o ' Is it not cruel to require obedience in such *" cases, wherein the party hath not a capacity in ^ him of obeying?*
■ ^ Now, in things concerning the worship of ' Qod, wherein a man is limited by God, both ' what worship he shall perform, and what wor-
* ship he shall abstain from ; here he is not ^ left at liberty to obey what laws shall be made
* by man contrary hereunto.*
' The New Testament worship is to be in ' spirit and truth ; which is a principle above *" man's reason, and cannot rightly be limited ' -by a lower principle; but the lower principle
* in every man should be subjected to the higher,
* both in himself and others/
' These things I write, not in pride or con- ' ceitedness; but with an humble heart and in ' love ; that God may have his due ; Csesar, his ; ^ and all men, theirs ; and that wrath from God ^ may not break forth upon this nation: for ' surely it cannot but greatly provoke him, to ' see his people so deeply suffer for their obedi- ^ ence to him in what he requireth of them.
* I am a lover of peace, truth, and righteous- ' ness; and an hearty desirer of the welfare and ' prosperity gf this nation ; and that it may no
N 3
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5 more be broken up in the wrath and indignation ' of the Lord;, but that the peaceable and righte- *,pus seed^ which he hath sov/n in the hearts of f many^ may. be quietly suffered to grow up^ to ' the praise of the Lord^ and to the good of man^ r kind.'
*" This is from one who was a mourner over ^ you in your affliction ; and is now also a ' mourner over those wlwm ve afflict. — I. P/
This piece also contains a weighty discussion of the difference between the persuasions of rea- son^ and the persuasions of faith; giving of course the superiority to the latter.
34. Some of the Mysteries of God's Kingdom .glanced at^ for the service of the upright- hearted among several sorts of professors ;
. who have formerly had a feeling of most of these things in measure : to which feeling, and that which gave it them^ they are hereby allured and invited to return ; that the many names and various ways may perish and vanish *
. and the one Sinrlt, one Life, one new living Name 3.nd Way, may be waited for and pur-
. sued after : that so all the tribes and families^ and several divisions of Israel may know one another; and heartily unite in one nature and inward, pow er of life^ which doth good to all^,
..and harm to none^, neither inwardly nor out-
• wardly. By a traveller towards the living
. substance^ and a mourner over the wanderings
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of the scattered sheep. 4to. 1663. Four' . sheets.
• This work is divided iiito sixteen sections, with the following titles. Concerning Christ — The Way of knowing Christ — Repentance— Faith — Hope — Love— Obedience — Peace, or rest — ^^Joy ■ — Liberty — Prayer — Regeneration — Justifica- tion— Sanctilicalion — Reconciliation — Redemp- tion,
As a specimen, I select the following extract, beins: the section on Love.
: '■ What is Love ? What shall I say of it, or ': how shall 1 in words express its nature ! It is '■ the sweetness of life. It is the svveet, tender, ': melting nature of God, flowing up through ' his seed of life into the creature ; and, of all '-■ things, making the creature most like unto ^ himself, both in nature and operation. It ful- ' fils the law. It fulfils the gospel. It wraps up ^ all in one, and brings forth all in the oneness. '^ It excludes all evil out of the heart ; it perfects ' all good in the heart. A touch of love doth *■ this in measure; perfect love doth this in ^ fulness. But how can I proceed to speak of ' it ! Oh ! that the souls of all that fear and v/ait ' on the Lord might feel its nature fully ; and ^ then would they not fail of its sweet overcom- ^ ing operations, both tovs'ards one another, and
* towards enemies. The great healing, the great ' conquest, the great salvation is reserved for the ^ full manifestation of the love of God. His
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* judgments, his cuttings, his hewings by thtf
* word of hismouthj are but to prepare for, but *■ not to do, the great work of raising up the ^ sweet building of his life ; which is to be done *■ in love, and in peace, and by the power there-
* of. And this my soul waits and cries after; ' feven the full springing up of eternal love in ' my heart, and in the swallowing of me wholly ^ into it, and the bringing of my soul wholly ' forth in it, that the life of God^ in its own ^ perfect sweetness, may freely run forth through ' this vessel ; and not be at all tinctured by the ^ vessel, but perfectly tincture and change the
* vessel into its own nature ; and then shall no
* fault be found in my soul before the Lord ; '^ but the spotless life be fully enjoyed by me,
* and become a perfectly pleasant sacrifice to m j ' God/
* O how sweet is Love ! \\o\^ pleasant is its
* nature ! how takingly doth it behave itself, ' in every condition, upon every occasion, ' to every person, and about every thing t ' How tenderly, how readily, doth it help and ^ serve the meanest I How patiently, how meek-
* ly doth it bear all things, either from God or
* man ; how unexpectedly soever they come, or •^ how hard soever they seem ! How doth it be- ' lieve ! How doth it hope ! How doth it ex- ^ cuse, how doth it cover even that which seem- ' eth not to be excusable, and not fit to be ' covered ! How kind is it even in its interpre- ^ tations and charges concerning miscarriages !
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* it never overchargeth^ it never grates lipori
* the spirit of him whom it reprehends. It never ' hardens^ it never provokes ; but carrieth a ^ meltingness and power of conviction with it. *" This is the nature of God. This, in the vessels ' capacitated to receive and bring it forth in its ' glory^ the power of enmity is not able to stand ^- against, but falls before, and is overcome 'by.*
In this work, though not specified in the title,- th^re are ^ Some Questions and Answers of deep
* concernment to the Jev/s, from one who hath ^ been a wrestler and traveller [travailer] with ' the Lord of life, for the day of their mercy and
* redemption.' I shall only quote the followino- lines, and observe that the concludino; address to the Jews is very earnest and pathetic. The selected quotation is an answer to the first ques- tion, the piece being catechetical. — ' That there ^ is mercy towards, and redemption for, that ' poor scattered, forsaken people, my heart hath ^ from my childhood, and doth still steadfastly ^ believe/
35. Some deep Considerations concerning the State of Israel, past, present, and to come. With some questions and answers concerning unity. 4to. No date. Two sheets.
This has relation to the state of spiritual reli- gion in our author's memory ; but as the nature of the human mind is alike in all times, it is not to be considered a^ aa obsolete piece. In lookino^
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it over^ I fell updn a very tender and encourag- ing salutation to the afflicted traveller towards Sion.
The questions concerning spiritual unitv are the following : ■
' L What is it ? 2. Wherein doth it consist ? ' S. How preserved? 4. How interrupted? •^ 5. How recovered^ if decaying ?'
The reader may probably incline to turn to' the answers (which would exceed my plan to insert), when he has tasted the following para- graph, with which this piece concludes :
*^ And let all strive to excel in tenderness, and *^ in long-suffering, and to be kept out of hard *". and evil thoughts one of another, and from *. harsh interpretations concerning any thing re- ' lating to oi>e another. Oh 1 this is unworthy \ to be found in an Israelite tow^ards an Egyptian ; 'but exceeding shameful and inexcusable to *" be found in one brother towards another. How ' m.any weakn esses doth the Lord pass by in us ! ' How ready is he to interpret every thing well ' concerning his disciples, that may bear a good ' interpretation ! The spirit, saith he, is willing., ' 'hut the flesh is zveak. When they had been all *^- scattered from him, upon his death, he did not "' ai\erwards upbraid them, but sweetly gathered *" them again. O dear friends, have we received ' the same life of sweetness ? Let us bring forth '■' the same sweet fruits, being ready to excuse, and ^ to receive what may tend towards the excuse of ' another in any- doubtful case ; and where there
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• is any evil manifest;, wait^ Oh! wait^ to overcome ^ it v/ith good. Oh! let us not spend the ^ strength of our spirits in crying out of one ' another because of evil ; but watch and wait ' where the mercy and the healing virtue will ^ please to arise. 0 Lord, my God, when thou ^ hast shQiva the roants of Israel in any kind suf- ^ ficicuily (zvhether in the /particular or in the ^ general), bring forth the supply thereof from
• thy fidness, so ordering it in thy eternal wisdom j, ^ that all may be ashamed, and abased before thee, ^ a7id thy name praised in and over all.'
As this piece is said to be by ' Isaac Penington the younger' (at least is so printed in the w^orks), I mention it before the next^, though that pre- cedes in Whiting's Catalogue ; but^ v/ith Whiting, I put both before what is here numbered 37 ^ because this being written in Aylesbury prison, it seemed natural to connect it with a series of pieces also written there.
3Q. Concernino: God's seekino- out his Israel : likewise concerningthe principle of lifewhere- by he seeketh them ; and the way of their closing with his Spirit therein. As also con-
. cerning the two covenants; under one where-
, of he pleaseth to exercise and prepare them for the life and inheritance^ which he hath treasured ud for them in the other. With a
' postscript^ relating some things necessary :for
- lost man to be acquainted with^ in his travels
- from his lost estate. 4to. iGGS. Three sheets-
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This wants in the title the appellation ^younger/ which seems to denote that about this time out* author lost his father^ the alderman^ who, as has before been remarked, died in the Tower, a prisoner to the royal party then risen to power.
This piece is addressed to Friends in and about Godmanchester, in Huntingdonshire. A part of it arose on this wise : Some time before, the author had been at meeting there, in which whilst another friend was speaking, some words sprung up in his mind. When the friend ceased, the words did not again spring in him, and he dared not to utter them from bare remembrance, but went away with a burden. After some time, one morning, not then thinking of the circum- stance, the very same words sprung up agaiii llvingly, with a pointing to write them down,'' ' with what else should be given to him, and to^ send them to the friends of the neighbourhood of Godmanchester.
I have found it more than ordinarily difficult to fix upon any part of this w^ork as a specimen. The w^ords which occurred at Godmanchester wxre these : ' The Shepherd of Israel is seeking out Jus. sheep, even the lost sheep of the house of Israel.' The title of this book, as well as this sentence, may be thought by some to have a predestinariaii aspect; but he defines ' his sheep* to be the sons 6f men; and 'the lost sheep of the house of Israel/ those among the sons of men who have felt touches of the life, but have not fully follow- ed it, A second part of the work has this title —
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«; Concerning the Seed, or inward principle, ' whereby life is begotten and maintained in the ' heart/ In this, the lowness and weakness of the first appearances of good, and the necessity of being content to receive it in its low appear- ance^ are much insisted on. Then follow re- marks ' Concerning the two Covenants/ Here acrain the author shpws himself no advocate for a partial call by grace ; saying, ' This visitation of * grace is to all mankind, there being none upon ' earth whom the Lord doth not thus seek, and ' visit with the light of his eternal life, thus ad- *^ ministered through the grace/ This section contains encouraging advice to the upright yet weary traveller; and also the author's belief that there may yet be a greater manifestation of the love and life than yet is. There is also ^ Postscript, concerning ' Some things necessary 'for lost man to be acquainted with : as, 1. To ' know his lost estate and misery for ever, unless ' the Lord pity and help him. 2. To know the ' light wherevvith the Lord visits thq souls that
* sit in darkness. 3. To breathe to the Lord, ' and wait to have his heart joined to the power '. of life daily. 4. To put forth all the strength ' of his soul and mind, and all the members of ' his body, in the service of the Lord, 5. To
* wait daily to receive the strength from the ^ Lord, wherewith he serveth the Lord. 6. To \ feel the grace and mercy of the Lord, in what- ' ever he receiveth from the Lord, or whatever ^_he doth for the Lord. 7* Ta wait, for the
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^ wasting of the man, and the raising up of the * seed day by day/ — -! have abridged most of these^ and shall much abridge the conclusion.
' Here/ saith he, ' is safety indeed ! Here i^ ' everlasting righteousness so brought in, that it ' can never be removed out of the heart more. ' Here, everlasting life and the soul are one for ^ ever. — This is the mark of Israel, and the haven ^ of its eternal rest/
S7. Some Queries concerning the order and government of the Church of Christ. 4to. No date. Two sheets. Written in Aylesbury prison. >
The scope of this piece is to establish the ne- cessity of order in the church ; in reply to such as contend that general regulations may occasiort a man to turn away from the measure of life in his own vessel, to another man's measure. This^ and other objections are answered. *" Did not,' savs Penington, * the apostles preach up the *■ measure of life in their day, — the anointing ' within, its sufficiency to teach all things? &c. ' And yet did they so preach it as to overthrow ^ the ministry, or the gifts or service, either ^ towards them that were without, or them that ' were within ? Had they not power over them ' in the Lord ? Were they not — to build them ' up in the holy faith ; and also to watch against ' wolves and devouring spirits ?' The tract how- ever seems to have a principal reference to the judgment respecting the ministry of others. The
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^ ^
latter part of it relates to imity, and the author mentiops four means, which he had found help- ful to preserve him in unity with the body. The first is, the pure fear of the Lord; the second, hinnility o-f heart; the third, sohriety of judgment^. ' Not to set w^ mine ov/n judgment/ says he^ ' or that which I account the judgment of life in ' me, above the judgment of others, or that ' which is indeed life in others For the Lord ' hath appeared to others, as well as to me : yea,
' there are others, who are, in the purity
' and dominion of his life, far bevond me.' The last-mentioned means are^, tenderness, meekness, coolness, and si illness of spirit. 'These,' he de- clares, ''are of an unitins:, preserving nature. ' He that differs — from the body, cannot be thus ; ' and he that is thus^ cannot rend or divide.'
38. An Epistle, written from x\ylesbury prison, to Friends in England, Ireland, Scotland, Hol- land, New-England, Barbadoes, or any where else, where the Lord- God shall order this to come, in the tender spirit of life and love^, greeting. 4to. 16G6. One sheet and a half.
There is much in this of the same stamp with the last; w^hich makes it the more probable that Whiting's arrangement is the right one.
* So the apostle. Not to think more highly of himself than he ought to think ; but to ihinJs. soberli/y (ppovsh s'ts
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$9> One more tender Visitation to the men of this generation^ sent to them in bowels of love and tender compassion^, before their day be over. Published in a broad sheet. 16C6. Da- ted from Aylesbury prison, 16th, 5th month.
This is a tender^ pathetic remonstrance, chiefly with those in authority ; breathing, according to my capacity to judge, the genuine spirit and language of a persecuted Christian to his op- pressors.
40. Concerning the Church, or, of the Churchr state under the Gospel : whereby it may ap- pear what a miserable apostasy from the truth hath oyerspread and covered the earth for many ages and generations, and how gross and thick the darkness yet lies upon it ; though the light of God, in his tender mercy, hath broke forth and shined upQ^ tjie people of his gathering, and through them hath also visited the world. The guidance of this in my heart was particularly and chiefiy towards the Papists; but I after^vards had a true sense that it also
' extended to the state of such Protestants as had not waited on the Lord, for him ( in his wis- dom and power) to rear up his own building; but had ventured t9 build of themselves, and so had reared up churches in the same spirit of error, darkness, and apostasy, whicH they seemed to depart from. Against all which the Lord will fight, and all which he will brealv down, in the day of the revelatiou of Vh.Q
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glorious light and power of his truth, which will overcome^ subdue^ and reign over the earth ; not after the manner of men, but in the heavenly dominion of his life. — Written in Aylesbury prison, about the middle of the sixth month, 1666. — Whereunto are annexed, some observations upon the eternal judgment, as it is expressed by Christ, Matth. xxv. 31. to the end of the chapter. — This last was written 29th of the 8th month. The whole two sheets and a half, 4to. '
The title is full and particular. I attempt not to analyze; but select the description of the means of knowing a true church.
* ' There must be somewhat in man, to know ^ them [modern accuracy would say zVj, and *■ somewhat in them to be known by. That in *■ man which knows them, must be somewhat of ' God in him : for that which is of man, cannot ' measure or judge of the things of God. As the ' worldly wisdom and spirit could not know * Christ formerly ; so neither now can it know *" his church.'
The well-known passage in Mat. xxv. is here brought as a weighty argument against persecu- tion.
4
41. Concerning the sum or substance of our
Religion, who are called Quakers; and the
^exercises and travails of our spirits therein, —
"Jlo'date. 4to, Two sheets.
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The author declares the sum of their religion to be the feeling and discerning of the two seeds. This is opened in the first part. The next division is^ ' Concerning Christy coming to <■ the Father by him^ receiving him, walking in ^ him ; not in the oldness of the letter, but in ^. the newness of the spirit. And concerning ^ reading the scriptures aright.*
The third section relates to the gospel-mini- stration ; and the fourth is, ' Concerning Christ's ' being manifested without, and his being also ' manifested within, and how both are owned by ^ themx that know the truth.' Lastly are, ' A few ' words concerning the principle of truth; what ^ it is; how it may be discerned; and how it ^ may be purchased and possessed/
42. Some things of great weight and concern- ment to all; briefly opened and held forth from a true sense and understanding, for the healing of the ruins and breaches, which the enemy of mankind hath made in men's souls. As, 1. Some assertions concerning the principle and way of life. 2. Some further directions to Christ, the principle and fountain of life. 3* The end of Christ's manifestation, his salva- tion, and whom he saves. 4. Three questions answered concerning Justification. 5. Of the pure, constant, eternal, unchangeable nature_ of God's truth. Written in the time of my confinement in Aylesbury, when love was working in me, and the life of God in me tra-
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vailing and wrestling with the Lord for the salvation of others. 4to. 1667. Two sheets and a half.
The two first sentences of this work will^ in great measure^ manifest the scope of it.
*' 1. That it is a great and hard matter to come - ^ into a capacity of knowing and receiving the *■ truth. It is no hard matter to take up any re- .^ li^ion that a man finds in the world. To read ^ scriptures^ to believe what a man finds related ^ there^ according to his understanding of them; *■ yea^, to believe that he hath the light and help *■ of the Spirit in his reading and understanding ; "" to apply himself also to practise and observe *■ what he finds therein required ; and to aim at *" holiness, &c. This is no hard matter: every ^ man that is serious^ and seeks religion of any *" kind, but in the weight of a man's spirit, may ' go thus far. But all this administers not the ' true capacity; but he that m.eets with//, must ' go further than thus.*
" 2. That which gives the true capacity is a *■ principle of life from God ; and there alone^ ' andno-where else, can a man meet with it, and *■ receive it. This principle is the seed of the ' kingdom, or heavenly leaven^ with which the *■ mind must be in some measure'leavened, ere it ' can come into a true capacity of understanding ^ and receiving the truth. And in this leaven
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' must it abide and grov; up^ if it abide and grow ^ in the true knowledge/
The foregoing tracts (with the exceptions already noticed) compose the first volume of the Quarto edition of Isaac Penington's works, printed by the late vSamuel Clark of London,, for John and Thomas Kendall^ Colchester;, and published 1761.
43. A Question to the Professors of Christianity^ whether they have the true^ living, powerful, saving knowledge of Christy, or no. With some queries concerning Christ and his ap^ pearances; his taking upon him our flesh; as also concernino; his iiesh and bloody and our being formed thereof and feeding thereon. And an incitation to professors, seriously to consider whether they or we fail in the true acknowledgment and ov/ning of the Christ which died at Jerusalem. Likewise, some pro- positions and considerations concerning the nature of church-w^orships and ordinances, since the death of the apostles, for the sake of the simplicity, which hath been long held captive therein. With the sounding of Bowels tow^ards thee, O England ! Also a faithful gui- dance to the principle and path of truth. \Vith some sensible, experimental questions and answers, from the tenth chapter of John. By L Penington, prisoner in Aylesbury^f who (by - the counsel of the Lord) hath chosen rather to suffer affliction with the despised people of
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God^ than to enjoy the pleasures of sin for a season. 4io. 1667. Seven sheets.
' The question/ says he, ' is not, whether they ^ know w^hat is said of Christ in the scriptures ; ' but whether they know it scccingli), truly, living- ^ ly, poiverfidly. Yea, they may know what is ' said of him, and yet not know him of whom ^ those things are said.*
He gives many instances of the Jews, who^ having furnished themselves with many outward marks from the scriptures for the discovery of Christ, yet knew him not when he came ; and declares that nianv now can condemn the Jew^s, who are acting over again in spirit the sam^ thing. The queries concerning Christ are thirty- eight in number, tending to lead to a confessioil that the sacrifice of Christ has m.ore than an out-^ ward interpretation ; and pointing out the sense of many scriptural expressions respecting the mode of salvation by Christ. In the part entitled ' An Incitation," &c. he thus repels the charge, that our Friends did not acknowledge Christ, as testified of in the scriptures. ' We do really in ' our hearts own that Christ who came in the-
* fulness of time, in that prepared body, to da
* the Father's will (his coming into the v/orld, ' doctrine, miracles, sufferings, death, resur-
* rection, &c. ); in plainness and simplicity of ' heart, according as it is expressed in the letter [ of the scriptures. We ov^n no other Christ
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^ than that, nor hold forth no other thing for ^ Christ, but him who then appeared, and was *' made manifest in flesh/
These four things he asserts:
"■ 1. That nothing can save but the knowledge ' of that very Christ who offered up the prepared ' body at Jerusalem. 2. That no knowledge of *■ Christ can save, but the living knowledge; *■ w^hich is only given to that which is begotten *" of the Spirit, and runs not out into the fleshly *■ conceivings about the things mentioned in the ' scriptures. 3. That the man whoknoweth not *' Christ in spirit ; but calleth the shinings of *■ his light, his checks for evil, his motions to ' good, nahiral; this man, though he seem to ' own Christ ever so much according to the letter, *■ yet in truth denies him. 4. He that denies ^ Christ (in his visitations in his own heart, and ' before men in the truths which he holds forth ' by his ministers of his Spirit) him will he deny ' before his Father in heaven.' I abridge. See ' the whole, vol. 2. 4to. p. 27.
The Sounding of Bowels towards England is a weighty piece, turning on these two questions. *■ What is the way of peace ?' ' What is the way e of trouble?*
Another part of this work is some exposition of the similitude of the Shepherd, the door, the fold, and the sheep, in John x. It thus ends : • The Lord God, who is the spring and fountain
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*■ of all good, inflame people with desires after ^ the pure life and holy nature, which is of and ^ from Christ, the Seed, his Son, and satisfy those *■ desires which are singly and uprightly after *^ him.' There is also a general conclusion to the whole. This also is a product of imprisonment.
44. To such as are not satisfied with a profession without the true life and power, but have sin- cere desires in their hearts after the Lord him- self, and a w^illingness to be acquainted with his pure, living truth, and with the souPs true guide and leader. This experience is in my heart to express unto you, which we have all along witnessed in our travels out of the dark, corrupt land, into the land of life and purity. 4to. 1668. One sheet and a half.
This piece does not appear to admit of a speci- men.
Next to it, in the works, is printed the Account of his soul's travel towards the Holy Land, Szc. which forms part of the following tract.
45. Observations on some passages of Lodowick Muggleton, in his interpretation of the 11th chapter of the Revelations. As also on some passages in that book of his stiled The Neck of the Quakers hroken, and in his letter to
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Thomas Taylor; whereby it may appear what' spirit he is of, and what god his commission is from. Whereunto is added^ a brief Account of my soul's travel towards the holy land^ with a few words concerning the way of knowing- and receiving the truth. Written in tender love to souls^ in true sense and understanding received from the Lord, and with reverence to his holy Spirit and power. 4to. 16G8. Three sheets and a half.
It appears by this, that the early editors did not think fit to reprint the observations on Mug- gleton ; as they took only the latter part of this pamphlet. The substance of the ' Account/ &c. is given at page 22, forming a part of the nar- rative of the author's convincement.
4.6. Some things relating to Religion, proposed to the Royal Society, so termed; to wit, con- cerniHg the right ground of certainty therein ; concerning tenderness of spirit, and persecu- tion ; a query concerning separation ; con- cerning washing away sin from the conscience^ and the garment of salvation, and what it is that is covered therewith. Likewise some questions and answers concerning the church of the new covenant, the rock or foundation whereon it is built, and its preservation by and upon the rock. With some queries con- cerning the scattered and hidden estate of the church ; and concerning that church which got up in the view of the world instead thereof;
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and was acknowledged by the world, as if she had been the true church ; though in deed and in truth she was not so. Whereunto are added> some queries to professors, who speak of hio-h attainments, &c. Written by one, whom it hath pleased the Lord ( of his great goodness and tender mercy) to lead out of the darkness into his marvellous light ; know^n among men by the name of Isaac Penington. 4to. 1668. ' Three sheets.
It may seem strange that a society incorporated for the purpose of investigating natural know- ledgCj should be selected for a religious address. The author's prefatory letter may open his inten- tion in it, as the copious title may suiiiciently^ for this cursory view^ show the contents of the work.
' Friends, I have heard that ye are seeking ' after the excellency of nature and learning. ' I am not for discouraging any man, in endea- ' vouring after that which is good, useful, and ' excellent in its kind and place ; but it is the ' advantage of every thing to know and abide ' in its place ; and to honour and serve him ^ from whom all good gifts and endowments ^ come. Man hath but a moment in this world, ^ and he is here no more ; and then the spirit re^ * tiumeih to God, that gave it, to give an account ^ of the talent which he gave it, and its improve- ' ment thereof, to the glory of him that gave it, ^ and to the salvation of its own soul. Now,
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'' this talent is of a higher kind than nature^ and ' will lead higher than nature ; giving a man to ' partake of that wisdom from which nature ^ came;, and teaching him to order all that is ' natural to its right end. For God is not an *■ enemy to nature ; but to the corruption and ^ disorder of nature. I desire ye might know '^ and partake of the true wisdom^ and feel union *■ with God in the principle of his own life ; and ' the incorruptible and heavenly seed of God ' receive dominion over the earthly and cor- *" ruptible. For this end singly^ in the love ■' springing up in my heart towards you (as it ' often doth^ both towards particular persons ' and societies ; for I am a friend to all^ and a ' lover of all ; sincerely desiring the good of all^ ^ and the right guidance of their souls to hap- ' piness)^ have I proposed these things following ^ more particularly to your view^ though they *■ concern others also, that ye thereby might be ^ awakened to search after that which is most ' excellent in you, and be acquainted with the ^ virtue and precious effects thereof, to the full ^ satisfaction and complete joy of your souls, in ' that which alone is able fully to satisfy, and ^ give them ground of durable joy and rejoicing • ^ in that which is not of a perishing nature, but *■ which was, and is, and will be, the same for ^ ever.'
' From a friend to the everlasting peace of ' your souls, and adesirer of your welfare
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^ and prosperity in this worlds — Isaac ' Penington.'
47. Of the Church in its first and pure state, in its declining state, in its declined state, and in its recovery. With the wav of salvation in the covenant of life opened, and some stum- bling-blocks removed out of the way of the simple-hearted. Likewise, some queries con- cerning the new covenant: with an exhorta- tion to all people; but more especially to such as are desolate and distressed. By one who testifieth what he hath seen, and heard, and tasted, and handled of the word and life eternal, Isaac Penington. Whereunto is ad- ded, a visit of tender and upright love to such as retain a sincerity towards the Lord. Also, a brief account of the ground of certainty and satisfaction, which it hath pleased the Lord to establish in my heart, concernins: reliaion and the things of his kingdom. And a question answered, about the way of knowing the mo- tions, doctrines, and teachings of Christ's Spirit : with somewhat relating to the gospel- rest or sabbath ; and some queries to such as complain of want of power to become the Lord's, and serve him. 4to. 1668. Nine sheets and a half.
The Church in its pure state is portrayed by descriptions taken from 2 Pet. i. 1. 1 Pet. i. 8. and ii. 5. 1 John, ii. 8, 19, 13, 14, 18, 20, 21. Heb. vi. 10. x. 32, 33. xii. 22—24, 28. also
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from Rev. i. 5^ 6. It is described as formed of ' squared stones^ fit for the spiritual building; " not old^ roughs fierce, cruel, implacable, un- ' regenerate, unholy spirits ; but meek, gentle, ' lowly, tender, poor in spirit, merciful, peace- ' able in themselves, and making peace among ^ men, renewed and sanctified in spirit, holy in ' conversation, suffering for that power of truth ' and righteousness which they profess, and bear ' witness to/
Treating of a declining church, he says, *" Can ' any thing preserve a soul, or church, but God's ' power? — A church is like a garden, needs ' digging, dressing, watering, and sun-shine. — ' Do not weeds easily spring up in a garden ? ' yea, ranker weeds than in common ground, —
'^ if it be not — kept by the gardener.
' Read the figure and understand. If but
^ one root of bitterness spring up in a church, ' it may defile many, and trouble the whole — ' so one corrupted church may — poison many ' more*
An instance of a declined, fallen church, is given from 2 Thes. ii. 4 ; and the condition of its members is described from 2 Tim. iii. 2, &c.
As to the state of the church in the recovery, I briefly notice the change of language, which, with great force, and beauty, and significance, he ascribes to it :
' It shall be said no more, ' Who can make ^' war with the beast ?' after the Lamb hath over-
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' come liim ; but ^ Who is like to thee, O Lord, '* O King of saints, who hast taken to thee thy ^' great power, and hast reigned ?"
In the ''Way of Salvation opened/ among other things, the Calvinistic doctrine of Repro- bation is combated, and there are some nice dis- quisitions on this subject. The following dis- tinctions I incline to quote : ' It is not the ' creature which is rejected by its Maker; but ' somewhat in the creature, and the creature in ^ that. Nor is it the creature (simply) which is ' elected; but somewhat in the creature, and ' the creature in that. And as any man comes
' into that, the election is begun in him .
' But as any man departs from that, he departs ' from the election into the reprobation/
In the 'Visit of tender and upright love,' may be found a brief discussion of the subjects of Water-baptism, and the Supper, together with divers other weighty subjects, on some of which Friends have been, and are, often misunder- stood, and misrepresented. On the whole, as this is not one of our author's lesser tracts, so it seems not one of the least valuable. The topics are of the first importance, and he appears to labour at treating of them with perspicuity.
48. An Inquiry after Truth and Righteousness, and after the people whom the Lord establish- eth, and will establish therein : in some
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queries on Isaiah Iviii. and also on chap liv, 4to. 1671. One sheet. Written in Reading gaol.
It is generally allowed that these two chapters relate to the glorious state of the true church, and our author endeavours to show how far what is there spoken of it^ is applicable to the pro- fessors of spiritual Christianity at that time un- der persecution.
49. The holy Truth and People defended; and some of the weapons and strength of the power of darkness broken and scattered^ by the light and power of truth : in an answ^er to the chief passages in a letter, written to me, and replied to by me, before my imprisonment in this place ; where I have been a prisoner above a year and a half, without any law broken, or cause given on my part, who only came inno- cently and peaceably to visit my friends in prison. By me, Isaac Peniiigton, prisoner for the testimony of truth (for could I have denied truth, I might have avoided the snare), at Pteadino- o-aol. 1672. 4to. Five sheets and a half.
This piece being an answ^er to the book of an opponent, in which the author selects passage • after passage, replying to each, cannot well be represented in miniature ; but as it consists of a review of divers objections that have been made to the doctrine of Friends, it may be recommended
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to such as desire minutely to examine their tenets. The following short passage relates to a common calumny of our adversaries. *" As for our denying ' Redemption by the blood of Christy — none up- *■ on the earth (as the Lord God knoweth) are . ' so taught, and do so rightly and fully own re- ' demption by the blood of Christy as the Lord '■•hath taught us to do. For w^e own the blood ' of the Lord Jesus Christ, both outwardly and ' inwardly ; both as it was shed on the cross, and ^ as it is sprinkled in our consciences; and know •^ the cleansin^: virtue thereof in iho. everlastins: *■ covenant, and in the light which is eternal : •^ out of which light men have but a notion there- ' of, but do not truly know" nor own it/
50. The ancient principle of Truth, or the light within asserted, and held forth accordino- to true experience, and the faithful testimony of the scriptures : in the answers to four ques- tions. 1. What this light is w^hich we testify' of, and what is the nature of it ? 2. What it doth inwardly in the heart } S. How it Cometh to be lighted, set up, and increased there ? 4. How it cometh to be diminished or extinguished in any ? Also an appeal to the witness of God in all consciences. Which is the more sure word of prophecy ; the testimo- ny of the scriptures without, or the voice and testimony of the light and Spirit of God within in the heart. By one once greatly distressed, but now at length, in the tender mercy of the
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Lord, effectually visited and redeemed by the light and power of truth. 8vo. 1672, Six sheets.
The fore-part of this tract is^ as may be ex« pe6led, an exposition of the principles of Friends. In the appeal^ or comparison between the outward and inward guide, the preference is given to the latter. The passage in 2 Peter, i. 19, has given rise to some controversy ; and standings as it does in our common translation, it is not surprising that it should ; but there is great reason to suppose that it is wrongly translated, and that no comparison between the voice in the mount and any thing else, was intended by the apostle. Much of the arguments, however, of Isaac Penington, and several others of our early friends, in favour of the superiority of the Spirit to the letter, may still stand good, though that which gave rise to them is done away. In fa61 the professors of those times used this text to prove the all-sufnciency of the scriptures. Our friends, who had learned the pre-excellence of •the cause before the effect, opposed them on their own ground ; and while both parties al- lowed that something was supposed to be prefer- red to the voice on the mount, they had reason on their side in asserting that it could not be the scripture. It is with diffidence and fear, I pre- sume to conclude, that such eminent men were not fully aware of the true meaning of the pas- sage ; but if the words^ rightly translated, are
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literally these, '^ And we have more sure the **' prophetic word '*'/* the comparison '^'^more sure*' (which probably means, more confirmed) will relate to the increased confirmation which the primitive Christians had of prophecy^ by having seen its accomplishment. I think the subsequent verses are also clearer by this means, and accord better with the scope of the whole passage.
There is a postscript to this work on the 18th verse of Rom. ix. " Therefore hath he mercy on '' whom he will have mercy, and whom he will " he hardeneth." This text the author attempts to rescue from the service of the Predestinarians; and contends against the doctrine which is gene- rally drawn from this and other parts of that famous chapter: showing, 1. from the nature of God, 2. from his sending his Son, 3. from the universality of the covenant of light and life, and 4. from Scripture-testimony, that the Almighty would have none to perish,
51. Naked Truth, or Truth nakedly manifest- ing itself, in several particulars, for the re- moving of hinderances out of the way of the
*■ Viixi e'%o;m,£v ^e^suols^ov Tov 'CT^o^vriKov Aoyoy. Isaac PcTiington has noticed that the Greek has ' prophetic word;' but he does not seem to have observed that our translators have transposed the words of the sentence, nor to have noticed the definite article rlu the^ which our translators have rea- dtred, a.
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simple-hearted, that they may come to trii(? knowledge, life, liberty, peace, and joy in the Lord, through the virtue and power of his pre- cious truth, revealed and working in them. Given forth by way of question and answer. Whereunto are added some experiences, with some scriptures, very sweet, and necessary to be experienced in the gospel-state. As also a few words concerning the true Christ. And a few words in the bowels of tender love and good- will to my native country. By a long mourner and traveller after, but at length a happy ex- periencer of, the Truth, as it is in Jesus. 8vo. 1674. Seven sheets and a half.
This is arrano-ed under the followino: heads: 1. Concerning understanding the holy Scrip- tures truly and aright. 2. The illuminating and sanctifying Spirit. 3. The holy Spirit of God, and the holy Scriptures. 4. The law of the Lord, which is perfeft, and converts the soul. 5. Da- vid's longings, as expressed in Psal. xlii. xliii. cxix, and other places. 6. The sun or fountain of spiritual light. 7. The Word's being a fire and a hammer, to burn up the chaff and break the rocks in pieces. 8. God's WTiting his law in the heart. 9. The inward Light of God's Spirit.
10. The Ministers and Ministry of the Gospel.
11. Trying of spirits and searching the heart,
12. Things necessary to Salvation. 13. The true Gospel-church or society. 14. The Way to Sal- vation. 15. Christ's saving the soul. 10. Re-
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generation. 17. True Holiness. 18. 'Christ*s works outwardly in the days of his fleshy and in- wardly in the day and inward shining of the lio-ht of his Spirit in the heart. 19. The Yoke or Cross of Christ. 20. Making our Calling and Election sure. 21. Prayer, 22. Repentance. 23. Faith. 24. Obedience. 25. Justification. 2G. Good Works. 27. LoVe. 28. Meekness and Patience. 29. The Knowledge pf the New Covenant. 30. Its Fear. 31. Hope. 32. Peace. 33. Joy. 34. Poverty of Spirit and Humility.
The Experiences are on the several subjects of 1. The Seed of the Kingdom, 2. The Soul's Food. 3. God's power, 4, Temptations, 5. Prayer. 6, Justification and Sanctification. 7. Faith. 8. Obe- dience. 9, The Cross of Christ. 10. The Mystery of Life^ and the Mystery of the Fellowship that is therein. 11. Judging according to appearance, and j udging righteous j udgment. The scripture passages, which our author truly terms sweet, and on each of which he comments, are the following: John xvii. 3. 1 Cor. xii. 3. John vi. 45. 1 John V. 12. John vi. 55, 56. Psalm xxxvi. 9. Isaiah Iv. 1, 2, 3. John iv. 14. 1 John i. 2, 3. Matth. xi. 28^ 29, 30. 1 John v, 20. 2 Cor. iv. 6. also iii. 14. John viii. 31,32. Rom. vi, 14. Isaiah iv. 5. also xii. 1, 2, 3. Rev. iii. 18. 1 John ii. 27. Psalm Ixxxv. 9, to the end. Rev. iii. 20.
For a small specimen, an extract from the sec- tion on Joy may suffice.
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♦ Quest. Which i§ the true Joy ? Answ. The ' joy which flows from God's presence, and the ' work of his power in the heart, and the assured ' expectation which he gives of the full inheri- ' tance and glory of life everlasting. When the
* Bridegroom is present, when the soul is gathered ' home to him, married to him, in union with him,
* in the holy, living fellowship ; when he appears ' against the enemies of the soul, rising up '. against them, breaking, scattering them ; and ^ giving of his good things, filling with life, i filling with love, filling with virtue, feasting ' the soul in the presence of the Father ; oh ! ^ what sweet joy 1 oh ! what fulness of joy is ' there then in the heart ! ' In thy presence is ^' fulness of joy, and at thy right hand are *' pleasures for evermore."
52. The Flesh and Blood of Christ, in the my~ stery and in the outward, briefly, plainly, and uprightly acknowledged, and testified to ; for the satisfaction and benefit of the tender- hearted, who desire to experience the quick- ening, healing, and cleansing virtue of it. With a brief account concerning the people called Quakers, in reference both to principle and doctrine. Whereunto are added some few other things, which, by the blessing of God, may be experimentally found useful to the true pilgrims and faithful travellers but of the nature and spirit of this world. Written in
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true love and tenderness of spirit. Svo. 1675. Four sheets.
In the narrative;, at page 102, some account ef this work is given. It may be added, that the ' Brief account concerning the people called ' Quakers/ is couched in the assertion, and in the answer to the questions^ which are here sub- joined:
Assert. ' We are a people of God*s gathering, ' who (many of us) had long waited for his ap- ' pearance, and had undergone great distress for * want thereof.'
Quest. 1. ' But some may say. What appear- ' ance of the great God and Saviour, did ye ' want ?
— 2. ' How did God appear to you ?
• 3. ' How did God gather you ?'
There are ' a few words,' concerning the Way of Peace, mentioned Rom. iii. 17. and also, in the postscript, concerning the doings and suf- ferings of the despised people called Quakers ; and lastly, ' An Exhortation to true Christianity/ having this assertion prefixed :
' It is easy to pretend to Christ ; but to be a ' true Christian is very precious, and many tri- ' bulations and deep afflictions are to be passed ' through before it be attained unto, as those who * are made so by the Lord experience,
p3
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55. To the Jews natural, and to the Jews spiri- tual ; with a few words to England, my native country, &c. Some sensible, weighty que- ries, concerning some things very sweet and necessary to be experienced in the truly Christian state. Whereunto is added a post- script, containing some queries on Isaiah L
- 10, 11. a scripture of deep counsel and con- cern to the darkened and distressed states of some among those that fear and obey the Lord.
^ Whereunto are addedj two or three queries
. touching the River and City of God, and the pure stillness, wherein God is known and ex- alted. As also, some questions answered con- cerning the true church, ministry, and main- tenance, under the Gospel ; and about the Lamb's war. Written in travailing bowels. 8vo. 1677. Four sheets and a half, and one and a half; or six sheets.
*" It is the joy of my heart,' says our author in his preface, ' to receive good from God, to be ^ filled v;ith his blessings, to have my cup over- ^ flow ; and that others may be helped, refresh- V ed, and gladded therewith; and, by the sweet ^ taste thereof, led to wait for the opening of * the same root and fountain of life in themselves, *" to yield living sap, and send forth living '^ stream.s in them day by dav.* This sentence seems to set forth the spring and tendency of gospel-communications; the temper of the pastor, and the purpose of being fcd= The
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reader may ask the question. Why should not the purpose be fulfilled in me ?
It is not easy to abridge the address to the Jews natural. The author seems not to expect the restoration of their outward estate. Some may therefore ask^ To what end have thev been miraculously preserved a distinct people, in their dispersion, through almost eighteen centuries ? It is easier to ask than to answer, to doubt than to solve ; but whichever may be the termination of their long outward captivity ; either a glori- ous restoration to Palestine, and conversion to Christianity ; or simply an inward redemption into its faith ; they serve in the mean time as a grand monument of the truth of the things re- corded of them in ancient time ; and as a clear^ though indirect testimony to the truth even of the religion which they refuse to embrace. Our author thus expresses his love to them. ' You "' Jew^s,' says he, ^ of the outward line of Abra- ' ham, whose return to the Lord my soul most *" earnestly desireth after, and for which I have ' rnost vehemently, and WTestlingly, prayed to ' the Lord/ The bent of the book is to show them that all the occurrences which befell their forefathers were typical. The scripture refer- ences are of course to the Old Testament. Eight queries, in our author's Socratic way, are pro- pounded for their consideration. One of them is thus : ^ Query 3. Did not the Messiah come
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^i. 3t the set time^ at the time set loj the holy ^ Spirit of prophecy ? Did he not come in the ' prepared body to do the will^ and did he not ^ do the will P And after his obedience to his ' Father, was he not cut off, though not for ^ himself ? And after his cutting off, were not ^ ye made desolate ? Why were ye made deso- ' late ? Why did such a stroke come upon yoUji ^ as never before ? Oh! consider it. Read Dan. ' ix. 24. to the end of the chapter, and let him ^ that readeth, understand.'
The address to the Jews spiritual, sets out upon the passage in Gen. xlix. 10. '' The seep- *' tre shall not depart from Judah, nor a law- '*■ giver from between his feet, until Shiloh *' come ; and unto him shall the gathering of the *' people be." This piece treats of the gathering of the Gentiles, and concludes with a warm, pa- thetic exhortation to the spiritually- minded. I cast my eye on the following : '^ Oh ! who ' would lose the precious fear of the covenant, ' which is clean, and endureth for ever, and ' keepeth clean and chaste to the Lord for ever ! ^ And who would miss of one law which God ^ hath to write in the hearts of his children, ^ when every law is a law of life.*
There are in this piece three queries upon Psalm xlvi. 4, 5, 10 ; not specified in the title. In Pcnington's works a new title and preface is given with the ' Sensible, weighty Queries,* and
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those on Isaiah 1. Most of these queries ar« short. The reader, by turning to the place, may- see the weightiness of the passage in Isaiah ; and will find our author's queries on it weighty also, and af great concernment to every religious professor.
54. The Everlasting Gospel of our Lord Jesus Christ, and the blessed effe61s thereof, testified to from experience. 4to. 1678. One sheet and a half.
This is the short piece dated from Astrop, from which an extract is given at page 118.
55. A further testimony to Truth, revived out of the ruins of the Apostasy ; or several things opened from the Spirit of Truth, touching the
/ way of Life and Salvation; which will reach to the witness in the hearts of those whose spirits are quickened, and whose ears and understand- ings are opened by the Spirit and power of the Lord. Written in a deep sense, and tender love. 4to. 1680. i. e. posthumous.
The reader will find this piece divided inta the following sections, thpugh liot denominated such :
^ Some queries concerning Christ's righteous- ' ness, how it juStifieth : whether as inwardly ^ revealed and dwelling in the heart, or only as f imputed, or both/
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' Concerning the true Church and Ministry.*
*■ An objection^ concerning the fiewness of the ' way of Truth;, answered : with a tender ex-
* postulating exhortation/
^ A caution to those who are at any time ^ touched with the power of Truths how they ^ afterwards hearken to and let in the enemy, ' and so thereby have the good seed stolen away, ' the true sense lost, and the mind filled with ' prejudices and stumbling-blocks instead there- ^ of/
*■ An objection against the principle, which, *■ in faithfulness to God, and in love to souls, we ' bear witness to, briefly answered/
^ Some questions and answers concerning the *^ new covenant ; opening thp nature and way
* of it, as it is experimentally felt in the heart, 5 and witnessed to in the holy scriptures/
^ A question or two, relating to Election, *^ answered/
^ A question answered concerning the ground *■ of men's misunderstandins^ and WTestins: of *■ scriptures/
^ Some questions, answers, and queries, con-
* cerning deceit and deceivers: as what they are, ^ what discovers them, how man may come out [ of them, and be preserved from them, &c/
*" That the way of life and salvation is freely *.held forth bv God to all ; and there is nothing ^ in him to let, stop, or discourage any man
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^ from receiving his truth, and giving up to him ' in the faith and obedience of it ; but very ^ much to invite and encourage.'
^ Some questions answered concerning the ' Spirit of Christy and the spirit of the Scribes ' and Pharisees/
^ Some questions answered concerning blas- ^ phemy and blasphemers.'
*^ A question concerning miracles answered.* This relates to the objection that our Friends wrought no miracles in support of their mission.
*" Some further questions answered concerning ' the new covenant.'
* A brief account concerning Silent Meetings ; ' the nature, use, intent, and benefit of them.'
This last is an informing section, on the sub- ject referred to; but hear our author, in his
preface, respecting the information on religious subjects received merely by reading. ^ Dwell
* not in the notion, delight not in the outward ' knowledge of the thing itself (though the
* knowledge be ever so sweet, pleasing, satisfac- ^ tory, and demonstrative to the mind); but ^ come to the everlasting spring. Feel the ' measure of life in thy particular, and that will *■ lead thee to the spring of life, from whence the *; measure comes as a gift from the Father to '■ thee, to bring thee to the Father. And singly ^ for this ei;d have I been drawn to write wh^t
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' follows^ in service to the Lord, in faithfulness ^ to him, in dear love to the souls of men.'
The next is also a posthumous publication, which first appeared in the Folio edition of Isaac Penington's works, though written so long be- fore as 1671. It is one of his longest works, viz. I
56. Life and Immortality brought to light through the Gospel. Being a true discovery of the nature and ground of the religion and kingdom of Christ ; in several weighty queries propounded, and other serious matters treated of, highly importing the eternal salvation of souls. Written by Isaac Penington, in the time of his imprisonment in Reading gaol. The date of this is 1 67 1 . As it was never separately published, the form and size cannot be given.
This work is in thirty sections. The first eight are queries — ' 1. On the state of the Church as
* it was in the apostles' days, and was to be after^ ' wards. 2. On Deut. xxix, and xxx, compared ' with Rom. x. 3. On Destruction and Salva- \ tion. 4. On Col. i. 27, 28, 29, (translating
* IvToryr^vtcTiv, in the Gentiles). 5. On the Way of ' Life, and mystery of the Gospel. 6. On Righte^ ' ousness or Justification. 7. Being under the ' Law, and under Grace. 8. For the professors ^ of Christianity to consider of, and try their ^ states by/ These are interesting. The first begins thus : ' Is thy spirit, heart, mind^ soub
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' and body a temple for God to dwell in ? Who ' dwells in thy heart ? Doth the Holy Spirit^ or ' the unclean spirit ?'
The 9th section is about *^preaching the Gospel
* after the apostasy. 10. Concerning others not ^ learning what God teacheth us [Friends^, and ' concerning the way of his teaching us. 11. Of ^ the three-fold appearance of Christ: under the ^ law^^ in a body of fleshy, and in his Spirit and *■ power. 12. and 13. On Mounts Sinai and Sion, ^ 14. The temple and sacrifices under the Gospel, *■ 15. Questions concerning the light of Christ's
* Spirit answered, according to the scriptures, ^ and experience. 16. The way to know one's
* ele6lionj and to be fully assured of it ; as also ' concernins: election itself. 17. Concernins:
* the Priesthood of Christ, from Hebrew^s. 18. ' A brief relation of the estate or condition the ' Lord found many of us in, when he came ' to visit us, and make known to us the blessed *^ ministration of his Spirit and power ; and, of ' some of his dealings with us, in instructing and ^ nurturing us up therein ; with a few w^ords of ' exhortation. 19. Concerning the Gospel-state, ' 20. Baptism, from Mark xvi. 16.- 21. Some ' questions concerning the Gentiles' doing by ^ nature the things contained in the law. 22. ' The rule of the children of the new covenant. ' 23. Queries concerning the law, or word,
* statutes, testimonies, judgments, &c. which ' David was so delighted in. 24. Observations.
' on 2!Pet. Hi. 14, 15, 16. 25. On the Gospel ^ ministry, or right teaching and learning the *■ mystery of life and salvation. 26. On the old ^ and new Covenant. 27. Queries on Rom. vi. ' vii. and viii. 28. A further testimony concern- ' ing the work of God upon our hearts, who are ^ called Quakers. 29. A brief account of the ^ ground of our worship, and how it cometh to ^ pass that we cannot conform to the spirit of ^ this world, or to the wills of men therein, but *■ only to the Spirit and will of our God. 30. *^ Some queries concerning knowing and owning ' the Lord Jesus Christ truly and aright, who
* hath been the only Saviour and Redeemer in *" all ages and generations; and there never was, ' and never shall be any other."
Such are the subjects which are investigated in this book. In the eleventh section (to give a few touches of some of them), under the division treating of Christ's appearance under the law, there is probably as full a testimony to the one- ness of the Son and Father, as can any where be met with. This is however a subject to be spoken and thought of with reverence. The same sub- je6l is spoken of with equal confidence, though on a different occasion, in the eighteenth. Thus,
* Very deep and weighty was that answer of ' Christ to Philip. When Philip said, ^ Show tis '' the Father J and it siifficcth. Hast thou not seen^
* I apprehend this is a typographical error, for knozcn. The edition has not a few, if they abound in proportion >nth the parts I have examined.
r
'^ me PJiiUp/ said Christ. ' How is it ihcit '' thou sat/est, Sliow 2ts the Father ? He that '' hath seen me, hath seen the Father cdso/ Are *^ thev not one nature, one wisdom — one pure *^ eternal Being ? Can the one possibly be seen, " and not the other ? Though they may be dis- ' tino^uished in manifestation, in the hearts where ' they are received ; is it possible they should ' be divided and separated the one from the ' other? Those that thus apprehend, plainly ' manifest, that they never received the true ' knowledge of the Father and Son ; but have ' only notions and apprehensions of man's wis- ' dom concerning them/
To the objection that the Friends do not use the Lord's Prayer, is this reply : ' Truly, Christ, ' our Lord and Master, who taught his disciples ' to pray formerly, hath taught us also to pray ' that verv prayer ; though not to say the words ^ outwardly in the will of men, or in our own ' will. He hath taught our hearts to breathe ' after the same things, even that the name of ' our heavenly Father might be hallowed or ' sanaified more and more, — that he might ' reign more in men's spirits, and the king- ' dom of sin and satan be thrown down ; and ' that his will might be done even in our earth, ' as it is done in heazenly 'places, where all ' the hosts of God obey him; and that we might ' have every day a portion of the heavenly bread, ^ wherebv our souls mav live to him, and con-
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* venient food and provision outward also^ ac- ^ cording as he seeth good^ who careth for us.
' Now as we are kept in the lights and watch ' to the light which discovers things^ we see what ' we are kept out of, and what we are at any ' time entangled in^ and so trespass against the ' Lord ; and then we are taught to beg pardon, ' and wait where pardon is to be received, ' through our Advocate, even as God hath ' taught us to forgive. Yet this doth not em- ' bolden any of the little ones to sin; but they ' pray that they may not he led (or fall) into ' teiri'ptation ; but may witness deliverance from ' the ecil, which the enemy watcheth to betray ' and insnare them with. And these cries are *" put up to him who is ready to hear ; and who *■ can answer and fulfil the desires of them that ^ love and fear him ; and indeed not only so, but ^ they are also put up in faith that, in the way of ' God, the soul shall ohtairi and receive what ' it prayeth and waiteth for.*
From the section on '^the Gospel-state,* a part of the summing-up or conclusion, after a glorious description* of that state, may serve as a speci- men.
* Now if any one doubt concerning the truth * of these things, this word is in my heart to ' such. Come and see. Oh ! come and see the r glory of the Lord, and the power of his life,
* Glorious things are spoken of theCj O city of God. Fsal. Lvxxvii. 3.
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' and righteousness of his kingdom, which is *■ now revealed, after the long night of darkness! ' Oh ! blessed, blessed, be his name, who' hath *:. caused his light to shine, and opened the eye ^ which was once blind to see it !'
*■ Quest. But how may I come to see the ^ glory of the Gospel-state ?'
"^ Answ. Come to the seed, and wait to feel *^ and receive the powder which raiseth the seed ^ in the heart; and bringeth the heart, soul, ^ mind, and spirit, into union with the seed.*
' Quest. But how may I come to the seed ; ^ and how may I wait aright, to feel and receive ' the power which raiseth it ?*
' Answ. Mind that in thee w^hich searcheth ^ the heart, and what it reacheth to, and quick-
* eneth in thee; w^hat it draweth thee from., what ' it draweth thee to ; how it showeth thee thine
* own inability to follow, and how it giveth ' ability when thou art w^eary of toiling and
* labouring of thyself.
' The Lord make thee sensible of
' the visits, drawings, and leadings of his holy ^ Spirit ; and guide thy feet thereby into the ^ way of truth and peace. Amen,'
The section on Baptism will be easily con- ceived to recommend spiritual, and not water- baptism. On this subject much has been WTitteii
9.
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by Friends ; but those Vv^ho wish to investigate the subject deeply, as it may be supported by scripture authority^ would do well to peruse this dissertation on it.
After the series of the thirty sections, there is a query, ^Concerning Imputation/ a famous subject, the occasion of much debate in the Christian world, and concerning which no view of our author's belief has yet been given in these pages. With this query therefore may be con- cluded this short review of the important and in- structive work, ' Life and Immortality brought to ^ light by the Gospel.'
' In what state was Abraham when faith was ' imputed to him for righteousness ? Was he in *■ the ungodly state ; in the state of unbelief and ' disobedience to the Spirit and power of the ^ Lord ; or was he in the sense of God's power, ' in the belief of him who could raise up ' his son from the dead ; and, in the performance ^ of obedience unto him, giving up his son at ' the Lord's command ?*
' And in what state must we be, when we wit- ^ ness faith imputed to lis also for righteousness ? ' Must we not be in the sense of the same power, ^ and in the belief of it, and in the obedience of ^ faith ? Read Rom. iv. and consider : for the ^ rio^hteousness of the gospel is not imputed in, ' or by, the works of the law, but in the obedi- c ejice of faith.* .
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^ It is true, God justifieth the ungodly; *" through faith he makes them just and godly ; ' but doth he justify or accept them in the un* *■ godly state ? Doth he not first make a change ' in them by his power ? Doth he not first, in ' some measure, purify their hearts by faith?'
The next posthumous work, published in the general collection, is also of considerable magni- tude. It is without a title, but appears to have been intended as an answer to seme questions, and a reply to some animadversions of a certain person whose name is now lost. We may call it
67. A Reply to queries and animadversions, written in the year IQQJ . ' ^
It appears that our author's antagonist, or probably a friendly objector, had been pleading for the value and sufficiency of that knowledge of religion which is merely derived from an ac- quaintance with the scriptures; because the su- periority, and indispensable need, of the Spirit pervade the whole of this Reply, Like many of our author's books, it is arranged under various heads. They are these : ' The rule of the new ^ covenant, or that which God hath appointed to ^ be the rule to the children of the new cove- ' nant. — Christ. — The form of sound words. — ' Inward impressions. — The Light. — Justilica- ^ tion. — God's love to mankind. — Baptism,-^ — ^ Perfection/
C ^^^ )
The animadversions appear by the replies to have been ten, and it seems probable that their author was a member of some church or cono-re- gation, whose tenets he was endeavourino- to defend.
This is a choice' performance^ and it is rather difficult to select extracts few enough to suit the conciseness of this review. The following:, on two points (if the latter may be reverently called so), on which many people think themselves able to speak, mav be acceptable to the reader who is either already imbued with the principles of Friends, or is desirous of knowing them with Drecision.
A.
'^ Yet (though we do own Christ to be the *■ rule) we do not deny making use of the ' scriptures to try doctrines and forms of religion ' by ; but know that what is of God doth and ^ will agree therewith ; and what doth not agree ^ therewith is not of God ; and that our fore- ^ fathers in the faith were led to batter the su- *■ perstitions and idolatries of the Papists, by the ' testimony of the scriptures. And we have also '^ the testimony of the scriptures with us, both to ' the light and Spirit within ; and against forms ^ formerlv invented, or now practised, out of the ' life and power. But v/e believe the Spirit to *^ be a touchstone beyond the scriptures, and to ' be that which giveth ability to try and discern
' not only words, but spirits. Andforcall-
' ing the scriptures. The Word of God, wx can-
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< not but look upon it as an improper expression t ^ they being many words^ not the one Word; ^ and Christ is called in the scripture^ not only ^ the Word God*, but the W^ord of God. And *" if, in the fear of the Lord, and true sense, *" we keep herein to the expressions of scripture, '' and its form of words which are sound, surely ' v/e cannot justly be blamed for so doing.'
. This is an extract from the first section. The second, entire, runs thus :
^ Christ is that Word of eternal life, which was *■ glorified with the Father before the world was ; '' who, in the full appointed time, took up the *" body of flesh prepared by the Father, to do the ' will in ; and did the will in it, fulfilling all *■ riofhteousness, to the satisfaction of the verv ' heart of the Father; for whose name's sake the *" sins of believers are pardoned. And this same ' Word of eternal life, and no other, which took ' that body of flesh upon him, is also manifested, • and dwelleth in the hearts of his saints; who ^ [he might more clearly haye said, and], as ' they receive him in the faith which is of him, ' dwells in them richly, manifesting in the vessel ' the treasures of his divine wisdom and know- ' ledge. Now, this is the precious knowledge of ^ Christ indeed ; and this is it every one is to
-*
* This precise expression is not found in our bible. It shows, however, the author's anti-Socinian turn j and pro^ b&bly refer* to John i. 1 .
« 3
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'-^ wait for ; to fmd a measure of the same life,
* the fuhiess whereof dwells in him bodily, ' dwelling in our mortal bodies, and making us ' like unto him, in spirit, nature, and conver- ^ sation. And he that knoweth not, but op- ^ poseth this, in any of its appearances or opera-
* tions, either in himself or others, is so far of ' the dark antichristian spirit/
In the section on the love of God to mankind^ absolute reprobation is impugned; but I con- clude these extracts ^vith a few touches of the section on Perfection.
' Christ is a perfect physician, and is able to ' work a perfect cure on the heart that believeth ' in him, and waiteth upon him. — Christ likewise ^ bids his disciples be perfect, as their heavenly ^ Father is perfect ; and the apostle bids men *■ perfect holiness in the fear of God, that ^ they m.ight be fully separated from, and not so ' much as touch, the unclean thing.'
*■ Did Christ cure perfectly outwardly, in the ' days of his flesh ; and shall he not cure per- ' fectly inwardly, in the day of his Spirit.^ Yes, *' certainly, I he lame, the deaf, the blind, the '' dumb, the lepers, waiting upon him in the ^ way of his covenant, shall be cured by him as ' perfectly inwardly, as ever the others were ^ outwardly/
The next piece in the collection, as indeed all the remainder which I shall have occasion to men- tion^ is also posthumous, viz.
4lm-.
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08, A few Experiences concerning some of the weighty things relating to God's everlasting kino:dom. Given forth in true and tender lovC;, for the help of any such of thQ race of the true travellers^ as may stand in need thereof.
This was written in Reading gaol^ in 167L It consists of the following particulars: ^ 1. A '^ faithful testimony concerning the true and ' pure way of life ; with breathings for such as ^ have desires after it. and vet are stranoers to *" it. 2. Concerning the perfecting of God's ^ work in the heart. 3. Concerning the true ^ Christ; how it may be certainly and infallibly ^ known which is he, 4. Some queries to such
* as affirm the scriptures to be the only rule^ and
* deny the Spirit, the Seed of the kingdom^ the ^ new covenant, the holy leaven of life, the law ' written in the heart, to be the rule of the *■ children of the new covenant. 5. Concernins" *■ the Light, wherewith Christ, the Life, en- ^ lio^htens everv man, 6. A few words further ' concerning Perfection. 7, Concerning Lupu-- ' tation of righteousness. 8. Some queries con- ' cerning the time and work of Reformation. '^ 9. Some queries concerning the Spirit of *■ Christ, or the Spirit of the Father (it being ^ one and the same Spirit ), for those who take ^ themselves to be Christians (and under the ^ gospel-dispensation) to consider and examinq
q4
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*" themselves by^ that they may not be deceived, ^ either concerning their present estate here^ or ^ the eternal estate of their souls hereafter; see- *■ ing the apostle so expressly saith^ ' If any man " hath not the Spirit of Christ, he is none of '' his/ Rom. viii. 10. Of the true way^ the ' way of holiness, the way of life, and of the *■ true teaching and knowledge. 1 1. Concerning ' separation from the spivit and ways of the
* world.*
The last extract given from the preceding w^ork, was intended to show our author's, and the Society's views, on the subject of Perfection. A few queries, selected from §. 2. of this work^ may be a suitable supplement.
^ Is it not the will of God that his people and ' children should be sanctified in soul, in body^
* in spirit ? — Did not [Christ] bid them ' pray, ' Thy kingdom come, thy will be done " in earth, as it is in heaven V And would he
* never have them believe and expect that it ' shcnld be done in earth, as it is in heaven?*
' Doth not he who hath the true, pure, living ^ hope (which anchors within the veil), purify *■ himself, even as he is pure r'
The 9th section is very weighty. The third of its queries may serve as a specimen.
' Doth the Spirit of Christ dwell in thee? ' Hath the stronger man cast the strong ma^ *" out of thee^ and taken possession of thy hearty
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' and doth he dwell therein ? Then thou mayest ^ truly say, that thou art built up by God an *■ habitation for him in tbe Spirit. Then thou ' art washed and cleansed by him from thy ^ filthiness ; and lusts or vain thouo:hts do not
* lodge in thee. For the holy Spirit of Christ ' will not dwell where such things lodge ; but '^ Come out from among them^ and be yesepa- ^' rate, and touch not the unclean thing, and
I will receive you, and be a father to you, and ye shall be my sons and daughters, saith the
'*■ Lord Almighty, in whom I will dwell and
'' walk/'
The next piece is also a production of the same imprisonment.
5S. A treatise concerning God's teachings, and Christ's law, wath some other things of weighty importance, particularly mentioned after the preface; written by I. P. prisoner at Reading gaol for the testimony of Truth.
This, like most of our author's tracts, is divided into numbered sections ' 1. Concerning God's
* teachings. 2. Concerning the law of Christ. ^ 3. A brief relation concerning myself, in re- ' ference to what has befallen me in my pursuit *■ after Truth. 4. A question about preaching ' the everlasting gospel answered. 5. Concern-
* ing Christ's ministry or priesthood. 6. Con- ^ cerning the true knowledge of Christ. 7. A ^ few words more concerning the right way of
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*"• knowings as it is witnessed unto in the scrip- ^ tureSj and experienced in the hearts of those ^ ■ that truly and livingly know the Lord. 8. Con- " corning Christ's righteousness^ which is the *■ rio:hteousness of all his saints. 9. Of the Grace ' of the Gospel. 10. A question answered con- '- cerning real holiness. 11. Concerning the law *^ of sin in the fleshly mind^ and the law of life ^ and holiness in the renewed mind; and whence •^ each have their strength. 12. Concerning ^ God's gathering us home to himself, who are ^ a people despised and rejected of men, and in ' scorn by them called Quakers. 13. A fev/ ^ words concerning the worship w^hich our God ^ hath taught us.'
The third section of this work is already given^, nearly the whole of it, at page 11. If we take sections 5. and 13. they will form an extract which will comprehend a large portion of what^ speaking in the usual manner, would be callecl Quaker-divinity.
Sect. 0. ' Christ is made by God a minister ' or high priest over the spiritual Israel of ' God. Not after the law of a carnal command- ' ment, but after the power of an endless life (as * Heb. vii. 16. and chap. viii. 2.), and he mini- ' sters with his vSpirit and povv^er unto, and in^ ' all his. So that he that knows Christ's ministry, ' knows the pov/er, the life, the Spirit in which ' he ministers; but he that is not acquainted ' with these, is yet to learn to know ChrisI
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^ aright, and to "believe in him unto life and sal- ^ vation ; which are wrapped up, comprehend- ^ ed, revealed, and communicated in the power ^ wherewith he ministers. For the very begin- *", ning of Christ's ministry is in the Spirit and *^ power of God, whereby he redeee^s out of the ^ spirit and power of satan : and to this, men *■ are to be turned, if they will witness salvation ^ by Jesus Christ ; even to the light and power ^ of God's holy Spirit, which breaks the dark- ^ ness and strength of the kingdom of satan in *■ the heart. For indeed, all literal professions, *■ beliefs, knowledges, and practices, out of the ^ life and power, satan can transform himself ^ into, and uphold and maintain his kingdom ' under, in the hearts of men ; but the inward ^ light and power of life breaks it, where the ^ minds of people are by the Spirit of the Lord ^ turned thereto, and subjected under its rule ' and government/
Sect. 13. ' Cur worship is a deep exercise of • our spirits before the Lord, which doth not ' consist in an exercising the natural part or ' natural mind, either to hear or speak words, or ' in praying according to what we of ourselves " can apprehend or comprehend concerning our ' needs; but we wait, in silence of the fleshly- ' part, to hear with the new ear what God shall ' please to speak inwardly in our own hearts, or ' outwardly through others, who speak with the ' new tongue^ w^hich he unlooseth, and teacheth
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^ to speak ; and we pray in the Spirit^ and witl^ ' the new understandings as God pleaseth to •^ quicken, draw forth^ and open our hearts to- ^ wards himself/
' Thus our minds being gathered into the ' measure, or gift of grace, which is by Jesus ^- Christ ; here we appear before God ; and here ' our God and his Christ is witnessed in the midst ' of us. This is that gathering in the name, ' which the promise is to; where we meet to- ' gether, waiting with one consent on the Father *■ of life, bowing and confessing to him in the ^ nam.e of his Son ; and that fleshly part, that ^ fleshly understanding, that fleshly wisdom, that ^ fleshly will, which will not bow, is chained ' down and kept under by the power of iife^ ^ which God stretcheth forth over it, and sub- *" dueth it by. So then there is the sweet com- ' munion enjoyed, the sweet love flowing, the ' sweet peace reaped ; — the sweet joy and re^ ' freshment in the Lord our righteousness, who ' causeth righteousness to drop down from ' heaven, and truth to spring up out of the "^ earth. And so our Father is felt blessing us^ *^ blessing our land, blessing our habitations, de- •^ lighting in us and over us to do us good ; and ' our land yields its increase to the Lord of life^ *' w^ho hath redeemed it, and planted the precious " plants and seeds of life in it.'
60. A question answered, concerning reading the Scriptures aright. No date.
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This is a short piece. The question is^ ' How ' may a man know whether he readeth the Scrip- ' tures to his advantage and benefit ; or whether ' he readeth them to his disadvantage or hurt?*
The following short quotation further opens the nature, and the cause, of this question :
' He that reads the Scriptures in a true mea- ' sure of life received from God, he reads thenl ' aright ; and whenever he so readeth, it is to his ^ benefit. He that readeth out of that, readeth •^ [or may read] to his hurt : that being then up ^ in him which misunderstands, misapplies^ and ^ o^rows conceited^ wise, and confident. acoordin<^ ^ to the flesh ; and so he is thereby liable to, ^ and in great danger of, setting up his interpre- ^ tations instead of the meaning of God's Spirit; ^ and of condemning that which doth not assent *■ and agree therewith [with them]^ though it be \ ever so necessary and precious a truth of God, ' and ever so fully demonstrated by his Spirit, *" to those who are in the true faith and under- ^ standing.'
The Jews, the Scribes, and Pharisees, are eiven as practical instances of reading to their hurt. The remedy, and the knowledge that a man has it, will be easily supposed to lie in the en- lightened spiritual understanding ; but for the application I must refer to the piece itself. There is subjoined, *" A few words to such as com- * plain for want of Power/ This short and ex-
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cellenl piece (Vol. ii. p. 540^ of 4to edition^ and vol. iv. p. 336;, of the Svo.);, after a lively tes~ timony to the source of Power^ the power of the endless life^ thus concludes: ' So that it concerns ' all people seriously to consider^, whether the ^ reason why they have not pow^er^, be not be-
* cause they do not receive Christy who hath all
* power in heaven and earth given to him. ^ For many talk of Christ ; but few come to him ^ in the Father's drawings; so will not receive ^ him: like the Jew^s, who w^aited for his ap^
* pearance^ and yet rejected him when he ^ came/
61. Somewhat relating to Church-governmeiit^ w^herein the necessity^, usefulness^ and blessed effects of the true Church-government^ are here and there hinted at; and this clearly manifested. That the authority and power of Christ's Spirit in his church is no usurped or antichristian authority, nor contrary to the true light and liberty of any particular mem- ber, but a cherisher and preserver of it. As also remarks on some passages in a late book entitled, *" Antichrist's transformations within, *^ discovered by the light within,' Wherein the antichristian transformer is made manifest, and the light within cleared from his false im- putations and pretences to it. Written in obedience to him that is true, w^ho hath given a certain testimony against him that is false^ to very many in this his day ; and among
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ethers to me also, ^vhom he hath pleased to gather and own among his children and ser- vants in truth.
This book, though not published during the author's life, was probably wTitten about the time, when some who had been members of the society of Friends were beginning to find fault with the outward order and discipline that was then arising in the society. By the citations made from the opponent's book, it appears that the general argument of it was, that a subjection to the regulations of the body, is an infringe- ment of the liberty of the individual, and an in- ducement for his forsaking the immediate teach- in ^-s of the light within, for the dominion of men : whom he denies to have any such authority com- mitted to them by the alone Head of the church. The general reply is, that the true Spirit in the Church does not contradict the same Spirit in the members ; and that the superior degree which results from the union of many enlightened minds, helps, protects, and cherishes the lesser measure in individuals. This principle is of course variously held forth according to the various branches of the adversary's attack.
There doth not appear to be any particular practice of the society touched upon, except the standing or kneeling of the friends in a meeting, and the uncovering of the men, during the time of public prayer. This practice had been op- posed by John Perrot many years before 1675,
( ^56 )
tvhich I have conceived to be about the time of the writing of this piece by Isaac Penington ; because connected with it is another piece in re-= ply to John Pennyman^ an adversary w^hose book bears that date. This is^ in the order of the worksj
62. Some misrepresentations of Me concerning Church-government cleared ; and the power and authority of God's Spirit^, in governing his church, testified to ; by one whom it hath pleased the Lord to make a member of the church which he hath gathered, and preserveth by his own Almighty arm ; who accounteth it his duty and honour in the Lord to be subject to the government and ordering of his Spirit and power in his church. L P, The reader may observe that part of the title of Penington 's book. No. 13, * An Examination
* of the Grounds or Causes, &c.' is as follows: *^ Whereunto somewhat is added about the
* authority and government, Christ excluded ^ out of his church : which occasioneth some-
* what concerning the true church-gcvernment= 1660. •" Now this latter part,* says he, ''hath *" been so misrepresented as if, because the wrong ^ church-government was excluded, the exclu-* ' sion of all church-government was intended by ' me, there being no notice taken of my owning ' the true church-government ; but only some ' passages of my disowning the false produced ; ' as if they intended to overturn and deny all [ church-government.'
t 257 )
Tt is remai-kable how^ in different ages^, and on aiflcrent occasions^ the opposing spirit avails it- self of partial citation. But to advert to the sub^ ject^ our author's opponent here was John Pen^ nyman^ who wai5 endeavouring to show that his former sentiments on discipline were opposite to those which he held at the time of this con- troversy. Twelve citations are adduced of Pen- nyman from cur author's ' Examination/ &c. These Penington confirms by some addition to each ; and then to each superadds a question in order further to open his intention. Thus the work is one of those which are clear, and pleasant to be read, for the order in w^hich it is written. The least citation^, with its correspondent confir- mation aiid question, is rather too long to be giveii here. Subjoined are some considerations on Church-government, Pennyman had joined the Society ; but taking offence at some things which he thought he had discovered to be VvTong in it, had left it, and had become an opposer • though still laying claim to extraordinary reve- lations. He was contemporary with Rogers, another opposer, and his works are still extant. There appears in this book of our author's a be- nevolent and compassionate regard for his adver- sary,whomhe rather bewails than inveighs against. *■ I have been,' says he, ^ina great travail of spirit ^ for J. Pennyman, the Lord having showed me ^ his spirit and state ; and this hath been the cry * of my heart to the God and Father of my life
i.
{ 258 )
** for hini^ in great brokenness and tears^ many
* times* Father, forgive him, for he knows not
' what he does. He knows not w^hat Spirit and
' power he acts against^ nor what spirit and
' power it is that leads him/ In another place he says, ' Truth teacheth that modesty, tem-
^ perance, humility, tenderness, and sobriety,
^ that I dare not despise the voice that pretends
' to the anointing in any, until I have made trial
' of it. Yea, John Pennyman's voice and testi-
' mony, I durst not condemn, until the Lord my
^ God, in the unerring light and pure springing
' life, manifested unto me that it was not of him^,
' but of the transforming enemy/
63. The Seed of God, and of his Kingdom, treated and testified of, according to the Scrip- tures of truth, and according to true experience felt in the heart from the God of Truth.
This piece will admit of some analysis. It first treats of the Seed of the kingdom by answ^ers to the following questions : -^ \. What the Seed 'is? 2. Who is the sowxr of this seed? 3. ' Where is this seed to be found ? 4. In what
* sorts of earth is this heavenly seed sown ? 5.
* In what sort of earth it brings forth good fruit ' to perfection ? 6. How may the ground that
'* is bad be made good ? W^as not the ground ^•' which is now good, once bad ; and may not
* the ground that is now bad be made good ?*
Ttie w^ork is next distributed under three heads; - namelv.
C 259 ^
1, What is hid or wrapped up in this seed, ^. The nature of it.
S. The effects. .
'' Indeed/ says the author, ' there is so much wrapped up in it, as the heart of man cannot conceive, much less the tongue utter; yet somewhat have I felt, and somewhat is upon my heart to sav in answer to this thing, under these four heads following-:*
*^ First, The glory of the kingdom of Heaven, the glory of the everlasting kingdom, is hid
• and wrapped up in it, as in a seed. *
' Secondly, The divine nature of God AI- ' mighty is hid and wrapped up in it.*
*■ Thirdly, All the graces and virtues of God's ' holy Spirit are hid and wrapped up in this one ^ seed. There is nothing God can require of ' the soul, nor [and] nothing the soul can de- *■ sire of God, but is hid and wrapped up in this
f seed. To make this a little more plain
' and evident- 1 shall instance in some
' particulars :*
' 1. The pure, living knowledge of the Father, ' and of his Sen Christ Jesus, is wrapped up in *■ this seed.*
' 9. Faith, the true faith, the lirely, effectual, *■ saving, conquering faith, which gives victory *^ over the w^orld, and ever the devil and his ^ temptations, is contained or v/rapped up in *■ this seed.*
' 3. The pure fear, the holy fear, the heavenly
k2
f 260 )
*" fear, which is of a clean and heavenly natur^y ^ and endureth for ever, is also in this seed/ ' 4. The pure, divine love is in it/ ' 5. The pure hope, the hope of the upright, ^ the hope which makes not ashamed, the hope ' which goes within the veil, and is a sure and ' steadfast anchor there, staying the mind uport ' the Lord, who keeps such in perfect peace ; ' this hope is contained in, and springeth from
* the seed/
^ 6. The true patience, which obtains the ' crown, which makes perfect and entire, so that ' there is nothing wanting where it hath its per- '^ feet work (Jam. i. 4.); the patience which '' enables quietly to suffer any chastisement from ^ God, or any affliction, or hard dealing from *■ men, it is contained in, and given with, this
' seed/
^ 7. The Lamb's meekness is In it/
' 8. Here poverty of spirit is witnessed/ ' 9. Here mercifulness towards others is ex- ^ perienced / [I give this entire.] ' for he that ' is brought hither lives only by mercy ; and he
* that lives by mercy, and is daily v;hat he is by ' mercy, cannot but be merciful to others/
' 10. Here the true mourning and lamenting ' after the Lord, and his precious life and pre- ' sence ; and because of the presence or power ' of that which hinders the growth of the seed, *' and the soul's union with and enjoyment of the ' Lord in it, is witnessed/
•11. The true hungering and thirsting after ' rjorhteousness ariseth from this seed/
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^ 12. The true sobriety, moderation^ and tcm-
* perancC;, ariseth from this seed/
* Lastly^ to name no more, the cross which ' mortifies and crucifies to the world, and to ' sin^ can only be taken up in the seed, or by ^ virtue of the seed.*
* Fourthly, The new covenant, which God ' makes with the new Israel, bv which he makes ' the heart new and writes his law in it, and takes ' away the stony heart, and heals all their back- *" slidings, and loves them freely, and puts his ^ Spirit within them, causing them to walk in his ^ ways, and to keep his statutes and judgments, ' and do them ; even the holy agreement of the ^ soul with God in Christ Jesus, is in this seed.
* -_ Keep here, thou never goest out of
^ the holy agreement with God and with Christ; ^ for in this grace and truth, in this seed of life, ^ there is nothino- that disao^rees with them.*
The other two sections, concerning the nature, and the effects of the Seed, are somewhat less capable of abridgment, and I have given to this v/ork its full proportion of notice. It concludes with ^ Some queries [thirty-two in number] ^ concerning God's kins:dom, wherebv the Seed ^ thereof may be the better illustrated and under- *" stood,*
64. An Epistle to all serious professors of the Christian religion : wherein a brief touch of my knowledge, sense, belief, and experience concerning the Godhead, the offering up of
R 3
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the Lord Jesus Christ in his body on the tree,
■J -*
as a propitiatory sacrifice to the Father^ and the imputation of his righteousness to those who believe in his name and pov/er, is nakedly laid before them : wherein I am not alone^ but one with those who have so learned and ex- perienced the same in the leadings and light of his Koly Spirit. Written in love to them^ that they might have "Cii^ better understanding of us^ as to these things^ and might not think otherwise^ either of us^ or of the Truth of our God^ which we bear witness to^ than there is cause^ to their own hurt and prejudice.
To the curious in what generally goes by the name of Christian divinity^ and too many such there are who do not like Penington seek after the experience of the life of religion in their hearts^ this is an interesting piece^ because it touches on controverted subjects. Since the time of Isaac Penington^ the 7th verse in the 5tli chapter of John^s first epistle has been shown to be an interpolation^ by as much proof as the nature of the case will admit; namely^ that it is not foundj as ihe learned are now generally agreed, in any Greek manuscript written before the vcar 1500. This has been admitted bv one of its admirers^, and a great biblical critic*. How it got into our bibles is not material here. The doctrine v/hich it contains^ as Richard Claridge among our own writers observes, is to be found in other parts of the New Testament. It is pro-
' * Bengel,
( 263 )
bable that our early Friends, in common "with most other people then, received it as scripture. Claridge and Penn however have noticed the doubts which had begun to prevail.
Penington, treating in tliis epistle of the God- head, takes 1 John, v. 7. as scripture ; and, havir^ quoted it, adds, 'This, I believe from *" my heart, and have infallible demonstrations '. of; for I know three, and feel three in spirit, ' even an eternal Father, Son, and Holy Spirit^, ' which are but one eternal God. And I feel ' them also one, and have fellow^ship with them ' (through the tender mercy of the Lord) in ' their life, and in their redeeming power. And *" here I lie low before the Lord in the sensible ' life, not desiring to know and comprehend ' notionally ; but to feel the thing inv,'ardly, ' truly, sensibly, and effectually ; yea, indeed,
* this is to me far bevond what I formerlv knew ' notionally concerning them : and I cannot but
* invite others hither/
. ^ Now, consider seriously, if a man from his ^ heart believe thus concerning the eternal Pov.er ^ and Godhead, that the Father is God, the *■ Word God, the Holy Spirit God; and that ' these are one eternal God, waiting so to know ^ God, and to be subject to him accordingly ; *■ is not this man in a right frame of heart to- ^ wards the Lord, in this respect? Indeed, friends, '^ w^e do know God sensibly and experimentally
* to be a Father, Word, and Spirit, and we wor-
* ship the Father, in the Son, by his ow^n Spirit^
R 4
f 264 )
* and here meet with the seal of acceptance with ^him/
^ -_^ — <• Concerning the offering of the
^ Lord Jesus Christ without the gates of Jeru- *■ salem^ I do exceedingly honour and esteem ^ that oi^ering, believing it had relation to the *■ sins of the whole worlds and was a propitiatory ^ sacrifice to the Father therefore [for them]. -: And surely he that is redeemed out of the ' world up to God by Christ, cannot deny that "^ Christ was his ransom, and that he was bought ^ with a price, and therefore is to glorify God^, *■ with his body and spirit, which are God's. 1 Con *" vi. 20.' He adduces also 1 Pet. i. 18, 19. and Heb. ix. 14. and then goes on, ' This we do own '. singly and nakedly, as in the sight of the Lord; \ though I must confess we do not lay the sole ^ stress upon that which is outward and visible " (though we truly and fully acknowledge it in ^■"its place), but upon that which is inward and
^ invisible. The outward flesh is not the
' meat indeed, nor the outward blood the drink ^ indeed; but it is the Spirit, the life, the sub- ' stance, which the birth that is born of the ' Spirit feeds upon, and lives by. Oh ! consider *" seriouslv, and wait on the Lord rightly to un- *" derstand that scripture, John vi. Qo. 'It is '' the Spirit that quickeneih, the flesh profiteth '' nothing. The words that I speak unto you^ *■' they are spirit, and they are life,''
It v/ould be difficult to abridge what the author says concerning Imputation. It may suffice to
( 265 )
hint that it is not to sinful persons; but tosirch as turning to the grace \vhich visits them in their sinful state^ are by it in measure transplanted from the evil root^ into the hoh% where they partake of the virtue and fatness of the true olive- tree.
65. A Reply to an answer of some queries given forth by nie, I. P. concerning the Gospel- baptism ; with answers to some other queries returned in a paper subscribed N. B.
There is a date to this^ which shows it to have been one of his latest writings^ viz. ISth 5th 'months 1679. The author first states his own query, then his respondent's answer, and next his own reply; and so throughout. Next he answers N. B.'s questions^ and winds up with the sense given to him of the ' mystery of Christ, *" and of his enlightening, cjuickening, circum- ^ cising, and baptizing.' But an abridgment qf this piece would be difficult.
faj Five Epistles to Friends of Chalfont, dated in 1666, 1670, and 167J, most of them from prison, follow next in the second Quarto volume; and then a short piece entitled, (dj Some Queries concerning compulsion in religion,' written in Reading gaol in 1670. One can scarcely call these books, nor pro- bably the following short pieces,
(cj Concerning the dispensation of the Gospel, or the dispensation of the Son in Spirit, which is the last dispensation, whereby the mystery of God, the mystery of thev/ork of redemption
C S65 )
is finished in the hearty all created anew in* wardly, all subdued that is contrary to God, the soul brought into^ or translated into, the . everlasting kingdom, and the kingdom at length delivered up to the Father, and God becomes all in all: where all names cease, and. the pure eternal Being is known, united to^ and lived in, after an unutterable manner. Dated 18th 9th month, 1678.
(d) Some Experiences w^hich it hath pleased the Lord to give me concerning his way, his truth, his church and people, against whom the gates of hell cannot prevail.
In this review most of the tenets of the Society of Friends have been occasionally displayed. The postscript of the piece last- mentioned relates to a subject which has often occasioned a sneer, and sets that subject in a clear light. On this ac- count, and because it abounds with unbounded philanthropy, the reader will not probably be displeased to see it here.
' I do not say that I as a man am infallible, or ' that any of us as men are infallible ; but God's ^ light, God's grace, God's truth, God's Spirit, *■ God's wisdom and power, is infallible ; and so ^ far as we partake of that, are gathered into and ' abide in that, we partake of that which is in-
' fallible. And Oh! let not men rest in,
' or be contented with, that knowledge which is ' fallible, but press after unity and fellowship ^ with the Lord in his infallible Spirit ; there
'( 257 )
*■ being no true union nor fellowship with him *■ in any thing that is fallible/
^ Oh ! that Protestants, Papists, Jews, Turks, ^ Indians, did all know and own this light, that ' there might be an end of the darkness and / misery, w^herewith mankind hath been so long ' overwhelmed ; and happiness, both in particu-
* lar nations and in the whole world, might be ' experienced in the stead thereof. For men's *" erring from the light and Spirit of God hath ' been the cause of all their misery ; and their
* returning to the light and Spirit of God (from ^ which all have erred) will take away the cause -^ of their misery ; and in it (as they faithfully ^ [become] subject to the Lord and travel there- ^ in ) they shall find his power, love, and mercy / revealed, towards their restoring unto happi- ^ ness/ '^ 31st 5th month, 1G79/
The last piece in the volume, and probably the last piece which this diligent hand ever wrote, is the following, of which, for the latteir reason, I shall give a very copious extract.
(c) Concerning the times and seasons, both w^hich have been, and which are yet to be.
This piece appears to have been wTitten at different times. The first part, and which more immediately answers to the title, is as follows :
' When God made man in his owii image,^
* placing him in Paradise, and giving him do- ' minion over the works of his hands ; then ^v^as
* a time of o-reat loy to Adam and Eve, and
C 26S )
* should have still been so to them^ and all man**
* kindj had they continued in the state wherein ' they were created.*
^ When Eve^ and by her means Adam, heark- ^ ened to the voice of the serpent, disobeyed
* the Lord their Creator, aspiring after wisdom *■ and the knowledge of good and evil, out of *" God's way ; then was a season of misery to
* Adam, and all his posterity; the holy and
* heavenly image being lost, and a cursed image *" gained in the stead thereof, and so man thrust ' out of Paradise, and the blessedness thereof, ' into the earth, vvhich was cursed for man's sake. ^ So in this state sin and the curse is man's por- ' tion, instead of the holiness and blessedness *" which his Creator had allotted him/
^ When God promised the blessed Seed, and ' revealed himself to the fathers in the faith, be- ' getting sons to himself, who heard his voice^ ' obeyed and walked with him ; then was a ' blessed time and season to them, though sin *■ and death reigned in the world, But when the ' sons of God also forgot him, and mingled their ' seed with the corrupted v;orId, then the deluge ^ came, sweeping away all but Noah with his ^ family, and the creatures saved in the ark/
^ When the Lord chose the Jews to be a people ' to himself, from amidst all nations, delivering ' them by his out-stretched arm out of Egypt, ' destroying Pharaoh and his host, and led them ^ through the wilderness, fitting the succeeding
( 269 )
*" generation for the good land^ bringing theni ' into it, blessing and establishing them in *^ it, while they feared him and walked in co- ' venant Vfith him, then was a blessed time and ^ season with that people. But when they pro- ' voked God, brought his judgments often, and *■ at last utter ruin and desolation upon them- ' selves ; then were seasons of great misery and ' distress, and at last of utter destruction to ' them/
^ While the Gentiles were cast off, and w^ere *■ no people, being of the corrupt seed which *■ God hath not chosen, nor had any delio-ht in, ' and while they knew not the living God, but *" worshipped stocks and stones, and so were ^ liable to the pouring down of his wrath and
* indignation upon all occasions, and to utter ' ruin and destruction, when their iniquities ^ were full ; it was a sad time and season with *■ them, wherein they were estranged from the ' life of God, and his holy covenant of promise,
* and w^ere without God in the world/
^ When the Lord preached the gospel to the '^ Gentiles, by his holy apostles and ministers^ '^ manifesting Christ to them., the hope of glory, ' the mystery hid from ages and generations*, ^ engrafting them into the holy vine and olive*- "^tree, giving them to partake of the sweetness ^ and fatness thereof, even of the riches of his ^ grace and o-oodness in his Son, who is eternal *^ life, and gives eternal life to all his; then was ^ such a time and season of love, grace, mercy.
( ^70 )
^ and peace, from God cur Father^ and from the ' Lord Jesus Christ (both towards Jews and Gen-
* tiles), as had not been kncvvn in the world
* before'
"^ When the Christian church apostatized, the
* love in many waxing cold, men minding the ' name of Christianity, and form of godliness,
* but not the life and power, and so the Lord
* was provoked against them, to remove their ' candlestick out of its place, and give up the ' outward court to the Gentiles; and so the Spirit ' was lost or departed from, the life lost, the ^ power lost, the everlasting gospel hid from ^ men's eves, and darkness and men's inventions ^ set up instead thereof in nations, tongues, and ' people, and the witnesses; to any appearances ' of God*s living truth and holy power perse- *■ cuted ; then was a sad time, then was a season ' of death and darkness reigning over all nations^ € kindreds, tongues, and people, and the cup ' of fornication drunk by them all, and all gene- ' rally bewitched by it, except those whose
* names were written in the Lamb's book of life,
* This was the greatest time of darkness (wherein ' the mystery of iniquity most deeply wrought, ' in the deepest ways of deceit) that ever was
* in the world/
' When the church comes again out of the
* wilderness, when the Spirit and power of God ' builds up again the gospel-church in its primi-
* tive glory : when the everlasting gospel is
( 271 )
f* preached again to all nations, kindreds, tongues ' and languages, in the authority and power of ^ God; when the Spirit of the Lord is poured *■ out plentifully on his sons and daughters, and ' they prophesy, walk, and live in it; when ^ God dwells and w^alks in his people, and his ' true liirht shines in them, dispelling the dark- ' ness thoroughly, and filling them with t'ae ' o-lory and majesty of the Lord; and they as- ' cend up, out of the world's spirit and nature^ '' into his Spirit and nature, even in the sight of ' their enemies, and the full wrath of the Lamb ' be poured out on Babylon, and the full glory ' revealed in Sion ; then shall there be such a ' dav of brightness, and pure heavenly glory, as ' shall dazzle the eyes of all beholders.'
' But the passing away of tliis night, and the * brinoincT forth of this dav, will be very terrible ' and dreadful, both in particulars and in na- ' tions. The kingdoms of this w^orld must in- ' deed become the kingdom of our Lord and of ' his Christ; but it will require great power to ' bring it about. The wrath and strength of the ' spirit of darkness will be working against the ' Lord and his pov/er to the utmost ; and the ' more it works against the Lord and his power, ' the more will the Lord's power and the wrath ' of the Lam.b be revealed against that spirit, ' and against all its devices and undertakings ' acrainst the counsel and power of the Lord. ' Oh ! blessed are they that are of the Lamb's ' nature and spirit, of his righteousness and
^ meekness; for- the wrath of the Lamb will ncK' ' be kindled aoainst them ; but he will be a
* munition of rocks unto them, and their inward ' life shall be preserved, and they shall enjoy *" peace with the Lord, in the midst of all that
* shall outwardly befall them.'
' Mesborow, in Kent, 32d 6th month, 1679.
The second part,, which is somewhat longer, is dated three days after the foregoing. It de- scribes the state that will be safe when the divine judgments are poured upon nations ; and also sets forth the class that will not be able to find a shelter in that trying time. Then follows, after some benevolent aspirations, an address, by way of advice to such as ' are touched with '^ the fear .of the Lord, arid the sense of his ' righteous judgments due to this nation.' A short postscript to this part, thus conclude* the volume : ...
' The gospel-religion is very precious, being ^ inw^ardly felt and experienced in the life and ' power of it ; but a bare profession of it, out ' of the life and power, of godliness, is of no ' value in the sight of God, nor is it of any ' profit or advantage to the soul,'
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