m
/'S iC'
THE LIBRARY
OF
THE UNIVERSITY
OF CALIFORNIA
LOS ANGELES
THE
WORK S
OF THE
Long- Mournful and Sorely- Diflreffed
ISAAC PENINGTON,
WHOM
The Lord, in his tender Mercy, at length, vifited and relieved by the Miniftry of that defpifed People called
(QUAKERS;
AND IN THE
Springings of that Light, Life, and Holy Power in him, which they had truly and faithfully teftified of, and directed his j^Iind to, were thefe Things written j
AND
Are now publifhed as a thankful Teftimony of the Goodnefs of the Lord unto him, and for the Benefit of others.
** ThcY alfo that eircd in Spirit, fhall know Underftanding ; and they that •' murmuri;d, fliail learn Doctrine." Ifai. xxix. 24.
V O L. IIL THE THIRD EDITION.
LONDON:
Printed and Sold by J A M E,S PHILLIPS, George- Yard, Lombard-Street.
M. DCC. IXXXlVi
BX
[ iii ]
P37A ,'784
THE V.3
O N T E N T S
OF THE
THIRD VOLUME.
SOME Things of Great Weight and Concernment to All, Pages A Queftion to the Profeflbrs of Chriftianity, — — 28
Some Queries concerning Chrift and fais Appeai"ances, 45
An Incitation to ProfelTors, — — — 58
Some Propofitions and Confiderations, concerning Church Worfhips and Ordinances —^ — — — 64 The Sounding of Bowels towards thee, O England ! — 69 A faithful Guidance to the Principle and Path of Truth, 72 Some Queftions and Anfwers from the Tenth of John, 79
To fuch as are not fatisfied with a Profeffion, — — 84
Concerning Applying the Promifes, - ■ . ■ 90
A Poftfcript concerning Deceit and being Deceived, — 94
A brief Account of my Soul's Travel, &c. r— - 97
Some Things relating to Religion, propofed to the Royal So- ciety, — — . ■■, , ■ — — 105
Concerning the Ground of Certainty in Religion, — 109 Of Tendernefs of Spirit, and Perfecution, . 1 13
A Query concerning Separation, — — — IJ4
Concerning the Wafliing away of Sin from the Confcience, 1 16 Some Quellions and Anfwers, concerning the Church of the New Covenant, — — — •— 120
Some Queries to Profeffors, — 128
Of the Church in its firft and pure State, in its declining State,
in its declined State, and in its Recovery, — - 131
The Way of Salvation in the Covenant of Life opened, 156
Queries concerning the New Covenant, • 170
An Exhortation to all People, but more efpecially to fuch as
are Defolate and Diflrefled, ■ 1 73
A Vifit of Tender and Upright Love, to fuch, as among the many Profeffions and Ways of Religion, retain any Meafure
of Sincerity, ■ ■■ lyy
A brief Account of the Ground of Certainty and Satisfaflion,
which it hath pleafed the Lord to citablilli in my Heart, 192
a 2 A Queftion
C
-» 60NT^NTS.
A Queftlon anfwered, about the Way of knowing the Motions, Doftrines, ond Teachings of Chrift's Spirit, — 195 Somewhat Touching the Gofpel Relt, or Sabbath, — 203 Some Queries to fuch as complain of Want of Power, 207 A Poftfcript containing further Queries concerning the New Covenant, — — — — — — 215
An Enquiry after Truth and Righteoufnefs, and after the People whom the Lord Eftabliflieth, and will Eftablilh therein, 226
Some Queries on Ifaiah liv. •— — 223
The Holy Truth and People defended, in Anfwer to the chief Faffages in a Letter, — — — — — 233 The Ancient Principle of Truth, or the Light within afferted, 288 An Appeal to God's Witnefs in all Confciences, — 306 Naked Truth, or Truth nakedly manifefting itfelf, — 331 Some Experiences added, — — — — 357 A few Words concerning the true Chrift, — — 394 A few Words to my Native Country, — — 397 The Flefh and Blood of Chrift in the Myftery, and in the Out- ward, - — — 401
A brief Account concerning the People called Quakers, 419
A few Words concerning the Way of Peace, — — 425
Poftfcript, containing a few Words concerning the People called
Quakers, — — — — — — 430
An Exhortation to true Chriftianity, .^ — — 433 To the Jews Natural, and to the Jews Spiritual, — — 444
A few Words to England, my Native Country, — 463 Three Queries upon three Verfes of the 46th Pfalm, — 466 Concerning the true Church and Miniftry under the Gofpel,
468
Some Queftions anfwered, concerning the Lamb's War, 472
Some Senfible and Weighty Queries, concerning fome Things very
fweet and neceiTary to be Experienced in the Truly Chriftian
State, — — — — — 484
Poftfcript, containing fome Queries on Ifa. 1. 10, 11, 490^ The Everlafting Gofpel of Our Lord Jefus Chrift, and the Bleffed EfFeds thereof I'eftificd to from Experience, — — 494
S O M £
SOME
THINGS
O F
GREAT WEIGHT
AND
CONCERNMENT to ALL;
Briefly opened and held forth
From a true Senfe and Underftanding,
FOR THE
Healing of the Ruins and Breaches, which the Enemy of Mankind hath made in Mens Souls.
A S
I. Some Aflertions concerning the Principle and Way of Life,
II. Some further Diredlions to Christ, the Principle and Fountain of Life.
in. The End of Christ's Ma-
nifeftatlon, his Salvation, and whom he faves.
IV. Three Queftions anfwered, concerning Juftification.
V. Of the pure, conilant, eter- nal, unchangeable Nature of God's Truth.
Written in the Time of my Confinement in Aylefbury, when Love was working in me, and the Life of God in me travailing and wreftling with the Lord for the Salvation of Others.
By ISAAC PENINGTON.
Vol. III. A
[ 3 ^
SOME
T H I N G S
O F
GREAT WEIGHT
AND
CONCERNMENT to ALL.
Some Assertions concerning the Principle and Way of LIFE.
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 religion that a man finds in the world. To read fcrip- tures, to believe what a man finds related there, ac- cording to his underftanding of them ; yea, to believe that he hath the light and help of the Spirit in his reading and underftanding ; to apply himfelf alfo to pradtife and obferve what he finds therein required; and to aim at holinefs, &c. this is no hard matter; every man that is ferious, and feeks religion of any kind but in the weight of a man's fpirit, may go thus far. But all this adminifters not the true capacity, but he that meets with it, muft; go farther than thus.
A 2 2. That
«|. Some Assertions concerning
2. That which gives the true capacity is a principle of life from God, and there alone, and no where elfe, can man meet with it and receive it. This principle is the feed of the kingdom, or heavenly leaven, with which the mind muft be in fome meafure leavened, ere it can come into a true capacity of underftanding and receiving the truth. And in this leaven muft it abide and grow up, if it abide and grow in the true knowledge, &c.
3. That from this principle, and in this principle, not only the true light and knowledge of the Lord Jefus Chrift and all fpiritual things is given and re- ceived ; but alfo the true faith, the true love, the true fanftification, the true juftification, the true peace, the true joy, &c. And what of thefe is not received and held here, is not of the truth, but a garment of mens own forming, and not the covering of the Spirit.
4. That the Spirit himfelf fows this principle, and is received in this principle. And he that receives this principle, and is born of this principle, receives and is born of the Spirit ; and he that receives it not, nor is born of it, neither hath received, nor is born of the Spirit; but is but in the imagination and felf-con- ceit about the things of God, but is not in the truth, as it is in Jefus.
5. That in this principle the new covenant is made with the foul and entered intOi and he that receives this principle from the hand of God, receives life, and enters into the covenant of life, and feels the pure fear, wherein God cleanfeth the heart, and whereby he keeps the heart clean, and feels the laws of God daily writing there by the finger of God's Spirit, and feels the power and fenfe of the Spirit to teach and caufe pbedience; fo that the yoke, which is hard to the tranfgrefiing nature, (alienated from the life and pow- er) is eafy (and as I may fay natural) to him that is born of this nature. For being dead with Chrift, and rifen with Chrift, and changed into the nature of Chrift, by the principle which is of him, through the power and Spirit of Chrjft, which worketh there- in ;
THE Principle and Way of Life* 5
in ; he can fay as Chrift did, when the Lord calls hinn to any thing; Lo, I come; it is my meat and drink, yea, my great delight, to do thy will, O God! yea, thy law is written in the midfl; of my bowels !
6. Among thofe who are gathered into this princi- ple, and abide in the fenfe, light, and life of this principle, there is great love and unity. They are of one mind, of one heart, of one foul, of one fpirit, of one life, gathered into one demonfhration of truth; and there is no jarring, no doubting, no dillenting, &c. All this is out, in the world, in the earthly wifdom, in the earthly profeiTions and walkings; but it is excluded the principle of truth, and them that are gathered into and abide therein.
7. That all that are not gathered into, nor walk nor live in this principle, they are yet in the darknefs and error from the pure power of God, and ftand and walk in flippery places ; and though their way may feem very right, and their eftate and condition fure (as to God-wards) in their own eyes and judgment, yet it is not really fo ; but they are but in a dream concerning the truth, not in the truth itfelf; which (how ftrange foever it may feem to them at prefent to be affirmed concerning them) yet they fliall cer- tainly feel it to be fo, when the Lord by his powerful voice and bright appearance of his Spirit awaketh them. For many things go for truth now with men in the dark, which will vanifli like fmoke before the light of the day; and then that only which is truth indeed (hall have the glory and praife of being ac- counted fo ; and then what will become of thofe who have miflook about truth, and are not clothed with the pure wedding- garment, (the fpotlels life and righteoufnefs of the Son) but only with that which they have accounted fo ?
y. That to thofe that fee in the light of this princi- ple, the mountain of the Lord's houfe is difcovered ; and thofe that abide and grow up therein, they know and experience it eftablifhed 'above all mountains, and exalted above all hills; all earthly knowledge, earthly
A ,3 reli-
n6 Some Assertions concerning
gions, earthly ways, earthly worfhips, earthly fpirits and minds, &c. in their greateft exaltations and glo- ry, being far beneath it. And here the feaft of fat things, and wines on the lees well refined, even the fruit of the vine which gladdeth and refrefheth the very heart of God, is fed on and partaken of by thofe that dwell here. For the Father, and the Son, and the Spirit is here revealed, in the holy houfe and tabernacles which are built here ; and here they make their feaft, bringing forth the riches of their nature, fpirit, and precious life, on which they feed with the foul, and give unto the foul favour and abi- lity to feed with them ; in which food there is the life, ftrength, righteoufnefs, and joy of the kingdom given forth and received.
9. That in the heart which difcovers iniquity, re- proveth it, witneflfeth againft it, and ftriveth with the mind to turn it from it, and to wait for life and power from on high, that is this very principle. In that is the divine nature, even the nature of God's Spirit, which was always againft lin, and ever will fo be, and in all its appearances teftifieth againft it, and in love to the creature ftriveth with the creature to convince it of that in it which is contrary to God, and to draw it to that ftrength and divine virtue which ftoppeth it, beateth it back, and worketh it out of the mind and nature of the creature, as it can get entrance, and is hearkened and fubjefted to. For there is no falvation, but by the crofs and yoke of our Lord Jefus Chrift ; for in that is the power to crucify the affections and lufts, which lead into fin and death, and will not ceafc to tempt and lead afide, till the foul be gathered into unity with that, and become fubjed to that which is contrary to them. So that this is the main thing in religion, even to know Chrift revealed in the foul as a ftandard againft corruption, and to be gathered un- der his banner, which is the crofs, or that living prin- ciple in the heart which refifteth the corrupt princi- ples and he that is gathered hither, and continueth
faith-
THE Principle and Way of Life. ^
faithfully fighting here, fhall receive mercy, help, and ftrength from on high, in every time of need.
lo. That the true and certain way of knowledge of the things of God, is in the faith and obedience of this principle. It is not by reafoning and confidering things in the mind (after the manner of men) that a man comes to know fpiritual things -, but they are fpi- ritually revealed by God, after a fpiritual manner, to the believer, to the obeyer; and they are revealed to him in his believing, in his obeying, in his waiting, in his holy fearing, in his diftrufting of himfelf, and feeling his own infufficiency, either to attain them or retain them, but as the Lord God makes them manifeft in him, and preferves him in the fenfe of them. " He ** that doth my will, fhall know of my doftrine," faith Chrift. This is the way. Wouldft rhou know what God requires of thee, what this or that is which ap- pears in this or that fort as truth, whether it be fo or no ? Mind this principle in thee, mind the pure, the holy light, inward touches and leadings of this pure divine principle; that will make manifeft to thee what- ever is fit for thee in thy prefent ftate to know ; and thou art not to defire more, but as a child to reft contented with that portion of knowledge and ftrength, which the wife and tender Father judgeth fit for thee; and as thy ftate groweth capable of more, he will not fail to adminifter to thee. And what he giveth thee is good, feafonable, and proper for thee, which thou mayeft fafely feed upon and enjoy in the fenfe and fear of him. But if thou prefs after what he would not as yet have thee know, thou entereft into the will and wifdom of the flefh ; and there are the difputes, dif- contents, murmurings, and ill tempers and difpofitions of the mind, which there v^ill encreafe and grow upon thee to thy hurt.
II. That the mind that is gathered here, will find great oppofition, both within and without-, infomuch as he ftiail not eafily pafs from out of the kingdom ot darknefs, into the kingdom of the dear Son, but through many trials, temptations, oppofitions, and
A 4 dangers
$ Some Assertions concerning
dangers many ways, for turning the back on the king- dom of darknefs, by joining to the principle of life, in hearkening and fubjedling to the light thereof; hereupon the powers of darknefs both within and without beftir themfelves to hinder the foul's progrefs, and to bring it back again into fubjedion under the will and wifdom of the flefh.
Oh ! how doth the will and wifdom ftrive within in a man's own bofom 1 What rifings of the impure are felt againft the pure ! What fecret and fubtil rea- fonings to enfnare and entangle the mind ! and if they cannot draw the foul back from the Lord and the living path, then they ftrive to vex, afflidl, and tor- ment it ! There is none knows what is felt inwardly by the followers of the Lamb, but thofe that travel with him in the living path; they are often fenfible of that they meet with in their travels, and how it is to abide in the path of falvation, infomuch as they un- derftand the truth of that faying, " If the righteous ** fcarcely be faved." It is fcarcely indeed ! fo fubtil, fo ftrong, fuch a many holds, fo many ftratagems hath the fubtil, twining, crooked, piercing leviathan, to enfnare, perplex, over-run, and entangle them with. And then outwardly, the fame flefh, the fame earthly fpirit and wifdom, the fame crooked hellilh will, is ftriving in men without alfo, to bear down and fubjedt the pure principle in them who are born of God, to- their devices and inftitucions, decrees, ways, cuftoms, &c. which are of the will and wifdom of the flefh. So that, as the apoftle fuid, through much tribulation is the entrance of the foul into the heavenly kingdom ; and there is no avoiding the many tribulations, but by turning afide out of the way (which though thereby the flefh get eafe for a time, it will be to the greater lofs and forrow in the end). For the fpirit of the world, the wifdom of the world, the nature, religion, worlhip, and whole courfe of the world, is contrary to the way of the pure wifdom and Spirit of God, and ufeth it as its enemy, wherever it findeth it; and they that will not bow to the fpirit, wifdom, and
way
THE Nature and Principle of Life. 9
way of the world, muft feel the force of its beaftly claws. For is it not a beaftly thing (even far beneath the nature of a man) to perfecute that which is good ; to hurt, reproach, and purfue the innocent life of the Lamb? And yet this is that which the fpirit of the world (which is not of God, but wife, and feemingly juft and righteous in another wifdom, nature, and principle) always hath done, ftill doth, and will do to the end.
12. That there is a glorious crown prepared for all thofe, who are gathered to the Lamb in this prin- ciple, and abide with him faithful therein to the end, hearing his voice, believing the demonftration of his Spirit, obeying him in all his motions and requirings, undergoing every yoke, (which is appointed by him to yoke down the fieflily nature and mind) and taking up every crofs of every kind in meeknefs, patience, and fear. And there is not only a crown laid up for them at laft, but the power of the Lord God is nigh unto them to work all in them, to bear them up through and over all, and to keep them to and in that principle, whereby and whereinto his tender mercy and powerful arm gathered them. For as the power of the Lord began the work (for there could never any heart be gathered from under the power of dark- nefs to the light which leads out of it, but by the power of the Lord ; for the powers of darknefs ftand between, and would hold and keep their own, did not a greater power appear and put forth itfelf for the foul againft them) ; 1 fay, as the power of the Lord began the work, fo tlie fame power alone is able to go on with it and perfe6l it; and it will go on with it and perfedl it upon the fame terms it began, and no other. How were the terms at firft, but on a giving up of the foul in the faith to the Lord, in the fcnfc of his love and goodnefs and mercy, touching, and drawing, and making willing? And how is the Hand- ing, but in the fame giving up ftill ; in abiding with the Lord, in hearkening to the voice of the Lord, in waiting for the wifdom and counfel of the Lord ? But
if
lo Some Assertions coNCERNrNG, &c.
if any man draw back from this, if he defpife the Spirit and his motions and counfels, and hearken to the voice of a contrary fpirit, believing and following it, like the angels that fell, he departeth from his place and habitation, which he had in the drawings, life, and power of God, and is not to God what he was before, nor is God to him what he was before ; but the Lord, who loved him before, and delighted in him to do him good, hath now no pleafure in him, he being turned from that which the Lord loveth, and in which he hath determined and ap- pointed to choofe, love, and own the children of men j who, as they are gathered thither, are his chil- dren ; as they that are gathered from thence, into a contrary principle, are the children of the wicked one.
And now what is of man in all this ? Where is the man that can boaft before the Lord, who is thus faved? He hath all from a principle; yea, he is gathered into, preferved in, and abidcth in this principle by the power, goodnefs, and mercy of the Lord. The power begins the work in him, the power accompanies him; the power carries him through, or he falls and mifcarries. There is no man can ftand any longer here, than he fubmits to and is upheld by the power, nor a6t nor fuffer, but as the power a6ls in him and helps him to fuffer. Let the man that boafteth, bring forth fomewhat of his own, if he can, here. Is the will at any time his own ? Doth not he that is fpiri- tual, and in the true fenfe, always find God to work in him to will, whenever he willeth rightly and holily? And if he cannot will of himfelf, can he do any thing of himfelf? Can he believe of himfelf, pray of him- felf, wait of himfelf, refill enemies and temptations of himfelf; nay, fo much as give a look to the Lord at any time of himfelf? Indeed in the grace of the Lord, and principle of his life, there is fufficiency : and therein he that is joined to the Lord, and become one Spirit with him, what can he not do here ? but that is, as he is new-made in Chrift, and as Chrift
arifeth,
Some FURTHER Directions TO Christ, &c. h
arifeth, lives, and afls in him : which he that is in the true fenfe and feeling will ftill acknowledge, not only in his words to men, but in his heart and fpirit before the Lord.
Some further Diredlions to Christ, the Prin- ciple and Fountain of Life, by Way of Quef- tion and Anfwer.
Queft i.TTTT/yfr is Chriji?
y Y •^'!/- He is the word of eternal life, who is appointed of the Father to give life, and who giveth life to them that receive him, and obey his gof- pel. He is the Son of God, the wifdom of God, the power of God, the righteoufnefs of God, the Saviour and falvation of God. The peace, the reft, the joy, the life of the foul. The King, the Prieft, the Pro- phet, the Shepherd of the fheep. The way, the truth, the door, the vine, the olive-tree, into which the liv- ing are gathered and engrafted. And he is alfo an hammer, an axe, a fvvord, a fire to the corrupt tree and fruit.
Queft. 2. Hgw is ChriJI knozvity received^ and obeyed ?
AnJ. As a feed j as the feed of life, as the feed of the kingdom, as a leaven, as fait -, as a little fmall thing, rifing up in the heart againlt all that is great and mighty. As a branch out of a dry ground; as a little child to lead, which all the wifdom of man and flefti cannot but defpife j and therefore that iivuft firft be brought down in fome meafure in the heart, before Chrift can be owned in the heart, and fubjected to.
Queft. 3. Ho\jo is the feed received?
Anf. By feeling its virtues, manifeftations, and ope- rations in the heart, and fubjeding thereto.
Queft. 4. What are its -uirtueSf manifejlationsj and operations ?
AnJ,
12 Some further. Directions to Christ, &d.
Anf. They are all living, and have all living and powerful effects upon the heart, as they are let in. They are all againft darknefs, fin, and death ; tend- ing to difcover it, to turn the mind from it, to lead out of the captivity, power, and reach of itj and they are alfo all for God, tending to prepare the heart for him, and to bring it into union and covenant with him.
Queft. 5. fVhat is the fir ft operation of the feed to the Jouly wherein it is to he waited for, and clofed with, that the foul may come into the farther Jenfe and feeling of it ?
Anf. It is according to the ftate of the foul s which being in darknefs, fin, and death, it appears as a light to difcover the darknefs, fin, and death, and to lead out of it to the redeeming power. And then, to them that thus receive it, and wait upon it in the fear and humility which it gives and begets, it appears as life, quickening the foul, and as power, enabling it in fome meafure to live to God, and to walk with him in the way to the kingdom.
Quell. 6. How comes this way to he hid from fome that dejire after the Lord, and to know his truth as it is in Jefus?
Anf From the fubtilty of the enemy, who blinds the eye which alone can fee, and Hops the ear which alone can hear, and hardens the heart which alone can underftand ; and hath devices, fnares, and baits, and falfe reafonings from fcriptures, and from experiences, which any one that hearkens unto, and is entangled and enfnared in, is his captive, and cannot be at li- berty to fee, or know, or embrace the truth as it is ; but his heart is deceived about it, and filled with pre- judices againft it. (Therefore fuch fhould wait for the true circumcifton, that they might hearken to the Lord, come out of the enemy^s fnares andjuhtil devices, and live) as Ifa. Iv. I, 2, 3.
Queft. 7. But may not thefe he faved notwithftanding ?
Anf. There is no falvation but in and by Chrift Jefus i and the falvation is nOt to them that received a bare notion of him under the law, or another empty
notion
Some further Directions to Christ, &c. 13
notion under the profeflion of the gofpel ; but only to them that receive him as he was promifed, as the holy feed : for in that alone is the redemption, freedom from fin, and power of life felt, and no where elfe. So that he that hath not this knowledge of him, hath not the true knowledge ; nor he that doth not fo be- lieve in him, doth not rightly believe; nor he that doth not fo hope in him, doth not rightly hope : and without the true knowledge, the right faith and hope, how can any man be faved ?
Therefore awake ! awake ! O weary, thirfty fouls ! come to the fpring of life; come to the living waters. Become little, that ye may learn of Chrilt ; wait to have your eyes anointed, that ye may fee him, and your hearts opened, that ye may know and receive him. Oh ! wait for the manifeflation of this feed in you, be abafed before him, join to him, receive his checks, receive mourning and repentance from him ; wait for the light and faith that he gives, and the power that ilTues from his throne, and ye fhall find him the bruifer of the ferpent's head, (which none elfe is able to do) and the breaker of the bond of iniquity, which keeps down the juft, and fets the un- jull at liberty, till he diffolvc it. And this is fufficient to manifeft againft all the"difputes of the mind, that this is he, and no other, by his doing that which none elfe can do. This demonftration he gave to the Jeivs in the fti'JIj, in his appearance in flefli ; and this demonftration he giveth now to the Jezvs injpirit, in his appearance in Spirit, whereby he fatisfieth their hearts, and putteth them out of doubt that it is he. And we mull profcfs to the world (as our hearts are drawn and guided by the Lord, to give forth the tef- timony we have received ot him) that we look not, yea, we cannot look, for another. Whom fliould we look for befides the Lamb, befides the Word which was in the beginning, befides hi-m wlio is one with the Father, and hath the eternal life, wifdom, righteouf- nefs, and power of the F'uher, and manifefleth it in us ? W^e look indeed for more of the fame, and the
mote
14 Some further Directions to Christ, Sec,"
more univerfal and powerful breaking of it forth; but another thing, another Chrift, another life. Spirit, power, &:c. we cannot look for. And this we further teftify, that whoever receives this teftinnony in the truth and uprightnefs of his heart, waiting on that •which dilcovers fin to him, and in finnplicity joining and giving up thereto, and walking with him in for- faking the evil and cleaving to the good, in the faith of him and of his power, he fball witnefs the fame thing with us; and all the reafonings, imaginations, and ftrong-holds of his mind Ihall be battered down, and come to nothing, before the virtue, power, and life of him who thus is pleafed to appear and manifeft himfelf after the apoftafy, even as he did before, even in an inward principle, an inward feed, an inward light, an inward life, an inward word, an inward pow- er. And friends and people mark in your minds, and learn to put a right difference between that which Humbles you, and that which draws and convinces you. What makes any of you own truth at any time ? Is it not an inward, lively, powerful touch and de- monftration of God's Spirit ? What makes you after- wards doubt and queilion ? Is it not another thing, of a different nature from this? Is it not a fubtil reason- ing, whereby the enemy twines into your fpirits, and begets firft a doubt concerning, then a prejudice, and at laft a great ftrength againft that, which before ye had fome fenfe of, and fome unity with, in the teach- ings and quickenings of the Spirit of the Lord ? And what fpirit is it in you, that thus worketh in your minds ? And whither doth he lead you by thefe work- ings and fubtil reafonings ? Oh ! that ye might fee, oh ! that ye might feel, the fnare, and know with us the preferver therefrom ! for we have met with much of this; and had we not been helped by the Lord, and given up to him, we had been entangled to this very day, as ye are. And he that hath helped us, waits to be gracious to you ; and oh ! that you would not rejedl: his help, that he might deliver you alfo ! that ye alfo might blefs his name, in feeling the be- nefit
The End of Christ's Manifestation, &c. 15
ncfit and joy of his prefervation. And this is written in true bowels and tender yearning love, that ye might be a little itirred up to wait to know the Father's houfe, and might feed on the bread which abounds therein, and drink of the water which makes frelh and living to God, and be clothed with the raiment which the mafter of the family gives to his fpoufe, children, and iervants.
The End of Christ's Manifeflatlon, his Salva- tion, and whom he faves.
CHRIST came (and is manifefl in the hearts of thofe that receive him) to deftroy the works of the devil, and to fet the foul free from fin ; and whom he maketh free, are free indeed. Is the liberty which the Son giveth inferior in this life, in its kind, to the captivity and bondage of the enemy in its kind ? Which of them is flrongerj the enemy to en- thral, or the Lord Jefus Chrift to fet free from his thraldom ? Yes, the Lord Jefus Chrift, the Captain of our falvation, the mighty Saviour (who is more able to fave than the enemy to deftroy) delivereth his Ifrael out of the hands of their enemies, and fo mightily and powerfully delivereth them, that they are able (in the power of his might) to ferve him, without fear of them any more, in holinefs and righteoufnefs before him all the days of their life.
It is true, there is a ftate of darknefs, fin, and death, wherein Satan reigns ; and there is a ftate of weaknefs, wherein Satan much prevails, if the watch be not ftriclly kept to him, who is the everlafting ftrength ; and there is a ftate of fighing and groaning under the body of fin and death, and crying out who Ihall deliver from it! But there is alfo a ftate of growth in the life, and of victory (through the life) over that which captived and caufed to cry out. There
is
i6 The End of Christ's Manifestation, Sec,
is a treading down of Satan under the feet by the God of peace, infomuch as not only the elders, but the very young men in Chrift, overconne and triumph over him, feeling the entrance miniflered to them abundantly into the everlafting kingdom, into which no unclean thing can enter. Oh! wonderful is the travel to the holy reft of the pure life ! Happy are they that meet with the true leader, and faithfully fol- low him, till they have travelled through and over- come all that ftands in their way \ For to them, and to them alone, is the promife of the pofTefTion of the everlafting inheritance-, and fuch find and feel the Lord to be their God indeed, and themfelves to be his children, (brought forth in his holy life and na- ture) which to feel in truth and certain knowledge is more than tongue can utter.
Chrift faves only thofe that come unto him, and believe in him, and fo are born of his Spirit, and by the faith, and through the ftrength and virtue of his Spirit, overcome the wicked-one, his works, fnares, and temptations in their hearts. And thefe feel in themfelves the root of his life, the holy feed of his kingdom fpringing up in them, into which they are ingrafted, and become one with him, and fo bringing forth the holy fruit, the living grapes, the new and righteous converfation, wherein the life of God ftiines,- and is glorified. Now it is not knowing, or believing, or receiving any thing into the old underftanding that avails with God, or the reformation which is there wrought; but the new creature alone, created of God in Jefus Chrift. This is born of God, this lives in him, this is clothed with him. This puts off the old man, with his deeds, and puts on the newnefs of the nature and Spirit of the Lord Jefus Chrift; fo that this man is as really in Chrift, in the Spirit, in the new Adam, found in him, formed in him, covered with him, as the firft man, or nature, is in the old Adam. Therefore this is the main thing in religion, to mind the feed of the kingdom, the leaven of the kingdom, its growth in the mind> foul;, and fpirit,
and
TttRtfi Questions atJswe^bd. i^
and the mind's, foul's, and fpirit's gathering into, and growth in it. And here is faith, the true faith, the true love, the true hope, the true meeknefs and pa- tience, the truejuftification and fanftification felt, and not elfewhcrc j but thofe that are out of this, out of Chrift the feed, out of Chrift the Word, out of Chrift the wifdom, righteoufnefs, and power of the Father, are only in a dream concerning thefe things, but kno\f not the truth and real nature of them, as they are felt in Jefus, by thofe who are truly ingrafted in him, and livingly grow up in him.
Three Questions answered, concerning
JuSTIflGAtlON.
Queft. I • T X r HAT is jujlifyingt or jujiification with
AnJ. It is God's owning the flate, works, or adions of a creature, either inwardly in his own mind, or manifeftly to them. This is God's juftifying of them, or his juftification J his difowning or difallowing them, is his condemnation. As for inftance : God's owning Adam in the upright eftate of his innocency, wherein God created him, and any thing he did in that ftate and fpirit, was his juftifying of him and his works. God's difowning and difallowing his hearkening to his wife and the ferpent, and his eating the forbidden fruit upon their temptation, was his condemnation thereof.
Queft. 1. What is it Gcd jujiifes, and what is it he condemns ?
AnJ. That which God juftifieth is the Spirit of hi^ Son, the life of his Son, the nature of his Son, brought forth in any creature, the faith which is in himj and fo the creature, as it is in the obedience which is of him, and the works that are wrought in him. But the
Vol. III. B fallen
i8 Three Questions answered.
fallen eftate of man from him, and all that is done by man out of him, God condemns.
Queft. 3. How is juftification received^ kept^ and grown up in J and what is the prejervation out of condemnation ?
Anf. Juftification is only received by receiving him, who is the righteoufnefs and juftification, and only kept by abiding in him, and only increafed by grow- ing up in him. For as every one that is found in him is juftified j fo he that hath more of him, more of his life, more of his faith, more of his nature, more of his Spirit, more of the pure obedience, more of the garment of righteoufnefs and falvation drawn over him, he is more juftified. For there are degrees of juftification, as the foul that is really in the thing, and is acquainted with the true nature and difpenfation of it from God, feels and knows. A father is more or lefs pleafed with his children, yea, with the fanne child fometimes ; which is a true figure to man who is come under God's teachings. And the prefervation out of condemnation is, by being preferved out of that which God condemns : for no man upon the earth, that hath the true fenfe and feeling, fhall ever find the Holy and Juft One juftifying him in his fmsj but as the heart is turned from them, and by the power of life kept out of them. He that will be kept in the jufti- fication, muft be kept out of that which the juftifica- tion is not to : for there he is not juftified j but in his being drawn again out of it, and turning again from it, his juftification in the tender mercy of the Lord is renewed. Juftification under the law was according to that covenant. He that walks with God in that co- venant, he that walks in and after the Spirit of Chrift, he is therein juftified; but he that walks after the flefti, and doth any thing that is flcftily, that is not juftified with God, nor he in that j but in the faith which cleanfeth and giveth viftory over it, in that is the juftification from it, and the pure heavenly peace jwith the Lord God of life witnefTed.
He that is in Chrift, and receiveth his knowledge From Chrift, and is kept in the pure fear and fenfe of
him.
Three Questions answered^ 19
him, he underftandeth the truth of thefc things j but he that is erred in fpirit, and holds but up a literal knowledge (though from, or at lead accompanied with, fome remembrance of formdr feelings and expe- riences) he errs about thefe things alfo, and deceit and a lie hath prevailed over him, as he will find, when the Lord confounds his wifdom and prefent ap- prchenfions of things, by awakening his witnefs in him. For religion, the true religion, is a myftery, life is a myftery, Chrift is a myftery, the Spirit is a myftery, faith is a myftery, obedience (the pure obedi- ence) is a myftery, worftiip (the Jpritual worjhip in and according to the new covenant) is a myftery, hid from the eyes of all the wife fearchers of the world ; but revealed to the leaft babe that is of God, and abideth in the quickened life of his Son. But many that are out of the myftery of truth, are in the myf- tery of deceit, and have a knowledge or profeflion concerning Chrift, his Spirit, faith, obedience, the fpiritual worftiip, &c. in that myftery of deceit, which they for the prefent account the true, and by it venture to judge, difallow, and condemn the truth itfelf •, but that is not at all to the hurt of the truth, or fuch as are in it ; but rather to their own hurt and great danger. For the fparks which man kindles will never light him to God j the garments of man's right- eoufnefs (either according to his apprehenfions of the letter of the law, or letter of the gofpel) will never clothe him ; but for all that, he muft lie down in fhame and forrow, when the truth of God appears in his confcience, and all his fliadows and deceits flee away.
Therefore hearken to the teftimony from thefe whom the Lord hath awakened, whom the Lord hath quick- ened, whom the Lord hath led out of the darknefs of the night, into the light and brightnefs of the day; who have feen Jefus, and teftify what they have feen, heard, felt, and handled of that eternal Word, which was from the beginning, which appeared in flefli, and afterwards in Spirit, before the apoftafy, and hath
B 2 aoain
lb Of the pure, constant, &c.
again appeared (fince the apoftafy) as a Ihepherd, as a gatherer, as a leeker-out and preferver of his wan- dering fheep, who were driven from him in the cloudy and dark day. And if ye would hearken aright, breathe to the Lord, in that which defires and longs after him, that he would circumcife the heart, and open the right ear in you, that the ear may hear his witnefs in you, that fo ye may indeed know the voice of the Shepherd, and in true underftanding, fenfe, and conftant experience, bear witnefs to that true teflimony which Chrift fpake in the days of his flefli: " My fheep hear my voice, and follow me ; but " a ftranger they will not follow : for they know not *' the voice of ftrangers."
Of the pure, conftant, eternal, unchangeable Nature of God's Truth. _
TRUTH is of God, and was with God, and in God, before any thing elfe had a being. Truth was before error or deceit : for it was from the truth that the error was, and it was about truth that the deceit was. There was fomewhat which erred from truth, and. brought in deceit into the world, and hath propagated deceit in the world -, but truth remains the fame that it was, keeping its pure, eternal, unchangeable na- ture ; and is not, nor ever was, nor ever can be, de- filed or tainted with any error or deceit; but teflifieth againft it, reproveth it, and condemneth for it, draw- eth out of it, and delivereth from its bands and cap- tivity, all thofe that hearken and cleave to it, in the faith which is of its nature and begetting.
The Father, the fountain of truth, is the fame. The Son, his exprefs image, (whom he fills with him- felf, and in whom he appears) is the fame. The Spi- rit, the anointing, who is Irufhi and no lie) is ftill
the
Of the pure, constant, &c, 21
the fame. The principle or feed of truth is flill the fame. The dodrine and way of truth is ftill the fame; for it was the fame truth which was preached in fhadows under the law, the fubftance whereof ap- pears, and is witneiTed in the gofpel : and it was the fame before the great apoftafy, in the latter days from it, and all the time of the apoftafy, and again after the apoftafy. It hath the fame nature ftiil, the fame properties, the fame operations and effedls, and gives forth the fame teftimony in the ears and hearts of all that are open to it. Indeed the minds of men, and the ftates of men, may often change in relation to truth ; but truth itfelf changeth nor, but is equal, fair, and juft to all men upon the earth, in all ages and generations, always condemning that which is unjuft, erroneous, and deceitful, and always juftifying what is pure, holy, and righteous.
Now is not this a pearl ? Nay, is not this the pearl indeed, the precious pearl of price ? Who would not buy it ? Who would not fell all for it ? Who would not dig in the field, where this treafure is hid, until he find it ? The field is near thee, O man ! which thou art to purchafe and dig in, and muft feel torn up by the plough of God in fome meafure before this pearl or treaiiire appear to thee; and thou mull take up and bear the yoke and crofs of Chrift, until all be bowed down and crucified in thee which is contrary to its nature, before it be poliflied in thee, and thou come to behold and enjoy its riches and everlafting fulnefs. Oh ! happy are they that are begotten and born of it ! happy are they that know its voice, and give up to it, to be gathered and redeemed by it, out of all deceits, out of all errors, out of all that en- tangles and enfnares the foul in fin, mifery, and utter perdition ; for deftru6tion and mifery everlafting is out of it, and life and falvation is alone to be found in it. There is a witnefs in every heart, which knows thefe things, and will teftify it to their faces, when the light of God is opened in them, and its tongue fpeaks
B 3 there-
22 Of the pure, constant, &c.
therein to them. Oh ! happy they that wait for, know, hear, and fubjeft to the heavenly voice, while the day of their vifitation and reclainning lafteth, wherein they oiay travel fronn fin to holinefs, from death to life, by its help and guidance ! Oh ! why fliould man perifh ? Why fhould man hearken to that which hates him, and feeks his deftrudtion, and flop his ear againft that which loves him, and warns him of his danger in the dearnefs of love, and in tendernefs of bowels towards him ?
A OUES.
A
(QUESTION
TO THE
PROFESSORS OF CHRISTIANITY,
WHETHER
They have the true, living, powerful, faving Know- ledge of Christ, or no?
WITH
Some Queries concerning CHRIST, and his Appear- ances; his taking upon him our Fleih ; as alfo concerning his Flefli and Blood, and our being formed thereof, and feeding thereon.
AND
An Incitatlon to ProfefTors ferioufly to confider, whether they or we fail in the true Acknowledgment and Owning of the CHRIST which died at Jerufalem.
LIKEWISE
Some Propofitions and Confiderations concerning the Nature of Church- Worfhips and Ordinances fince the Death of the Apoftles, for the Sake of the Simplicity, which hath been long held cap- tive therein.
WITH
The Sounding of Bowels towards thee, O England ! Alfo a faithful Guidance to the Principle and Path of Truth.
WITH
Some fenfible experimental Questions and Answers, from the Tenth Chapter of John.
By ISAAC PENINGTON,
Prifoner in Aylesbury, who (by the Counfel of the Lord) hath ehofen rather to fuffer AfRidion^with the defpifed People of God» than to enjoy the Pleafurcs of Sin for a Seafon,
B 4
[ 25 ]
THE
PREFACE.
•* r I A H I S is life eternal, tBat they might know J[_ " thee, the only true God, and Jelus Chrifl; " whom thou haft fent." Whom did the Father fend? Did he not fend the Son of his love ? From whence did he fend him ? Did he not fend him out of his o^n bofom ? Whither did he fend him ? Did he not fend him into the world, to take upon him a body, and glorify the name of the Father, doing his will therein ? He laid down his glory, dripping himfelf of the form of God, and appearing in habit as a man, in their raiment, with their garment upon him; in which, as a fervant, the feed (the heir of all) ferved. the Father. And now his work being as good as done* he looks back at the glory which he had laid down for the Father's fake, looking up to the Father for the reftoring of it to him again. " I have glorified thee on " the earth," faith he, " I have finifhed the work *' which thou gaveft me to do. And now, O Father, '^ glorify thou me with thine own felf, with the glory '* which I had with thee before the world was," John xvii. 4, 5.
Now having fought and travelled (from my child- hood) after the true knowledge of God, and of his Chriil ; and having been fatisfied with nothing elfe that ever 1 could meet with, and having at length (through the tender mercy of the Lord, and guidance of his Spirit) met with this, and been fatisfied there- with, finding it to be the eternal life, the true food, the living power, the pure reft, the joy and falvation of my foul, I cannot but 'teftify it to thofe that lay
out
[ »6 ]
out their money for that which is not bread, and their labour for that which fatisfieth not.
We (fome of us, at leaft) laid out as much of our money as others, who now defpife us, have done j and as much of our labour ; and (I may fpeak it in the fear of the Lord, and in true fenfe, without boafting) fome of us had as much of that which they feed on, and call bread, as they have now. Yet when the Lord brought us to the true balance, we found it not to be bread, nor able to give the foul true fatisfadion. The bread was not that which we then called bread, but that which we overlooked, and wift not what it was. But the eternal life which was hid with the Fa- ther, and is manifefted in the Son, and made known to the foul, (as the Son is manifefted to it, and revealed in it) that is bread indeed, that is meat which perilh- eth not, but will endure when all literal and outward knowledge of God and Chrift fails, and will fall fhort of fatisfying that hunger of the foul, which is after the fubftance itfelf.
Now to draw mens minds to a fenfe of truth, to a fenfe of that which is the thing, that they might know the bread indeed, that they might know the living waters, come to them, and drink thereof, and find> Chrift in them a well of water fpringing up to eternal life ; therefore was it in my heart to give forth thi& queftion, and the enfuing queries j which he that rightly anfwers, muft know the thing; and he that doth not rightly know the thing, by his inability to anfwer, may find that he doth not, and fo may wait upon God that he may receive the knowledge of it, and come to it for the eternal life which it freely giveth.
The Jews were puzzled with a literal knowledge of the law and prophets, and about the Mefllah to come, according to their underftanding of the prophecies concerning him, and fo were kept from the true know- ledge thereby. Moft forts of thofe that now profcfs Chrift, are puzzled about a knowledge concerning thq outward body, flefti, and blood of Chrift, according
as
[ 27 1
as they appreliend the fcriptures to fpeak ; and fo the the veil is over their hearts likewife, and they cannot fee the eternal life and fubflance, no more than the Jews, but by an outward literal knowledge are kept back from the thing, a^ the Jews were. Now the breathing of my heart to the Lord is, To take away the veil of all hearts that fincerely defire after truth, and to open the true eye in them, that they may fee the defire and beloved of their fouls, and may be led by him into the true travel, out of felf, towards the kingdom ; yea, into the very land of the living, where the food of life is fed upon, where the living fprings flow, where are vineyards which we planted not, and dwelling-places which we built not, where the fruit of the vine of God's planting (the wine of the kingdom) is drunk of, even new in the kingdom, with the Father and Son in the Spirit, who are One and All there.
The Lord give a fenfe and underflanding, that the ear of the needy, the afflidled in fpirit, the mourners, the captives, the bowed down may hear, and may be drawn to touch that which hath the virtue in it, and which effedlually redeemeth thofe that wait upon it, from all that boweth down and opprelTe^h.
A QUES-
[ 25 ]
(QUESTION
T O T H E
Professors of Christianity,
THE Queftlon is not, whether they know what is faid of Chrift in the fcriptures j but whether they know it/avingly, truly j livinglyy powerfully ? Yea, they may know what is faid of him, and yet not know hini of whom thofe things are faid. As it was with the Scribes and Pharifecs j they knew what was faid of Chrift in the law and prophets; but they knew not himfelf, when he appeared in that body of flefh. So men may now know what the apoftles and the evangelifls have faid concerning his appearance in a body of flefh, (concerning his birth, circumcifion, baptifm, preaching, dodrine, miracles, death, refur- redion, afcenfion, interceflion, &c.) and yet not know him of whom thefe things are faid. Yea, they may know what is faid concerning the Word which was from the beginning, and yet not know the word, the power, the life itfelf.
Since the prevailing of the apoftles teftimony, the Vray of the enemy hath not been direcStly to deny Chrift, but to bring men into fuch a knowledge of Chrift, as faves not. And as the enemy did own Chrift, when he appeared in that body of flefti, fay-
A QJJ E S T I O N, &c. 29
ing, " I know thee who thou art, the Holy One of «' God ;" fo he hath found it for his advantage, al- moil ever fince, to own that appearance of his. So that this he dorh not oppofe, nor mens knowledge and underftanding of fcriptures, fo as to confirm them in this. But the faving knowledge, the true know- ledge, the living knowledge, the powerful knowledge of truth, that he always oppofethj for that alone over- turns and deflroys his kingdom in man, and brings man from out of his reach.
Now there is a vaft difference between knowing the relations concerning a thing, and knowing the thing related of. And there is alfo a great deal of differ- ence between believing the relations concerning a thing, and believing in the thing which is related of.
Spiritual things cannot be favingly known, but in union with them, in the receiving of them. A man can never really know the Spirit of God, by all that can be faid concerning it, but he muit firfl feel fome- what of it, whereby he may truly know it. So the peace, the joy, the life, the power, they pafs the underftanding J and a man can never rightly know them by reading, or comprehending ever fo much concerning them; but by coming out of himfelf, and travelling thither where they are given and made ma- nifeft, he may come into acquaintance with them. And if the peace which Chrift gives, the joy, the life, the power, cannot be thus known by literal defcrip- tions ; how can he, who is the fulncfs of all, the fountain of them all, the treafury of all perfection, in whom are hid all the riches and trcafures of wifdom and knowledge ; how can he be known by outward and literal defcriptions ?
Now WQ have travelled through thefe things. We knew formerly what ye know now; and we alfo know now, what God hath given us further; and what our former knowledge was, and what our prefcnt know- ledge is. And this is it which gives us fatisfaftion.
Our knowledge is in a principle, wherein we receive our capacity of knowing, and wherein the Father
(from
30 A QJJ E S T I O N to the
(from whom the principle came) teacheth us. And this is his way of teaching us i by making us one with the thing he teacheth. Thus we learn Chrift, by be- ing born of him, by putting him on. Thus we know his righteoufnefs, his life, his wifdom, his power, by receiving a proportion of them, which giveth an abi- lity to difcern and acknowledge the fulnefs. And in this we receive the underftanding of the fcriptures, and know the feed of the woman, (which bruifeth the ferpent's head) by receiving the feed, by feeling its growth in us, and its power over the enemy. Then we know the thing; likewife we know the woman that brings forth this feed after the Spirit, which is the Jerufalem above j and we know alfo, and fingly ac- knowledge, the bringing forth of it outwardly after the fielh. This feed we know to be the feed of Abra- ham, the feed of David after the flelh, and the feed of God after the power of the endlefs life j and we are taught of God to give the due honour to each .; to the feed of God in the firft place, to the feed of David in the fecond place. There was the feed that wrought the thing, which feed was the life ; and the feed in which he wrought it, which was formed into a vefTel like ours, but without fin, in which the pure Lamb appeared in the pure power of life, which kept the vefTel purej and fo he (who was to be the firft fruits) had the honour above all his brethren, being anointed with the oil of gladnefs above his fellows.
But we alfo are born of the fame feed. He is formed in usj we are formed of him -, we are as well, of his flclh and blood, as he was of ours. And by being thus formed, and feeling him grow up in us, and receiving an underftanding from him, and in him, thus we come to know him, and to underftand the words of fcripture concerning him. By feeling and knowing the Lamb in our vcfTels, we know alfo what was the Lamb in his veflel.
Thus we know things in the certainty and demon- (Iration of God's Spirit, even in the light which (hines from him, and in the life which he_ begets j and wc
fpeak
PROFESSORS OF CHRISTIANITY. 31
fpeak of things as they are, and as we feel them to be in the true life, which the Spirit of Chrift hath begot- ten in us. And we can truly fay concerning the fcriptures. That now we believe, not fo much becaufe of the relation of things concerning Chrifl, which we have found in them ; but becaufe we have feen and received the thing which the fcriptures fpeak of, and find it to be the very thing indeed, the very Chrift of God, the fpotlefs one, the living garment of right- coufnefs and falvation, wherein God findeth no fault, and in which the foul appears without blame before him. And concerning this, can we fpeak words of its nature, words of its virtue, words of its life, pow- er, and righteoufnefs ; which that which is of the flefh cannot hear, but that which is born of God, naturally owneth and underftandeth. Why fo ? Becaufe it knoweth the nature of the thing, and receiveth them in the favour thereof. Can life deny life? Can the birth of life deny that which fprings out of the fame womb ? No, no. The children which are born of wifdom, do juftify wifdom in its feveral fproutings forth and appearances; but that which denies it, is a birth after the letter, a birth after the literal and out- ward knowledge of things, a birth of the compre- hending wifdom i that indeed reproacheth and blaf- phemeth the incomprehenfible wifdom, in its incom- prehenfible ways, and would reftrain life to what they apprehend, or can comprehend by the letter concern- ing it.
And this may be a great evidence to profeflbrs, that they know not indeed Chrift in his nature. Spi- rit, life, and power; becaufe they fpeak not of him as perfons who feel the thing, and fpeak from the prefent fenfe of it, and acquaintance with it, but only as perfons that bring forth a notion they have re- received into their underftandings. And yet they fail therein alfo ; for they fpeak not of Chrift according as the fcriptures hold him forth, compared one with an- other, but as they have.grofsly apprehended con- cerning him from fome fcriptures, as the Jews out- ward
32 A Qja^STION TO THE
ward did. For the fcriptures fpeak not 6nly of i body, but alfo of him that appeared in the body; hof only of bodily fiefh, blood, and bones, but alfo of fuch flefh and bones, whereof Chrift and his church confift. He is Chrift (fay the fcriptures) who is on^ with the Father, who came from the Father, in whom the Father was, and who was in the Father; fo faid Jefus of himfelf (lifting up his eyes to heaven, and praying to the Father of his difciples, arnS the chil- dren whom the Father had given him) more than once in that feventeenth chapter of John. Yea he is Chrift, whom a man cannot fee, but he muft fee the Father alfo i and whom, whofoever feeth the Father, feeth ; who was before Abraham was i whom hb man could know whence he was, even as no man can know whence the Father is. Chrift granted the Jews that they knew him, and whence he was as to his body ; and yet for all that, he was the Chrift who was to come, whom no man knew from whence he was. What was that, Chrift called mey fpeaking to Philip ? " Haft *' thou not known me, Philip ? Haft thou not feea ** me ?" What, doft thou know me after the flefti, after the body ? Doft thou take that for me ? Have I been fo long with you, and do you know me no better than fo ? The body is from below, the body is like one of yours (only fandified by the Father, and pre- ^ ferved without fin) j but I am the fame Spirit, life, and being with the Father. We are one fubftance, one pure power of life, and we cannot be divided j but he that fees one, muft needs fee both j and he that knows one, muft needs know both. This is the Lamb of God which John bare witnefs of, which he faid was before him, John i. 15. which' the body was not.
Now friends, if you have this living fpiritual know- ledge, if ye hold it in him that is true-, then own and acknowledge it, (as it is expreffed in the fcriptures,, and as God hath now brought it forth in his people) that ye may manifeft yourfelves to that which is of God, that ye are of him. There is an underftanding and wifdom of man, and there is a witnefs of God,
which
PROFESSORS OF CHRISTIANITY. 33
which witnefs gives true judgment. Man (at beft) judgeth but according as things appear to him from the fcriptures ; but the witnefs judgeth of the things of God in the.demonftration of the Spirit, according as they are felt and known to be in him.
But if ye have not this knowledge, but have long laid out your money and labour for that which is not bread, nor can yield the true fatisfadtion ; Oh ! come to the waters, and receive that which is given freely, without money and without price ! Oh ! fell all for the pearl, for the knowledge which is of life, for the knowledge which is life ! " I am the way, the truth, " and the life," faith Chrift i this is life eternal to know. And wait to feel the rock laid as a foundation in you, even the feed of God, the life of Chriil, the Spirit of Chrift revealed in you, and your fouls born of it, and built upon it. Oh ! that ye could come out of your own underftandings, that ye might feel and receive the love of my heart, and know the travail of my bowels for you ; that ye might be born of the truth, and know and receive it as it is in Jefus, and as it is felt in the Spirit, and its own pure power.
Now a little further, to remove the fcruples and prejudices out of the minds of fuch as fometimes have been touched with the power of truth, and have had the witnefs of God reached to in their hearts; but afterwards the enemy hath raifed mifts, and cad: blocks in their way, ftirring up in them hard thoughts againft us, as if we denied what the fcriptures affirm in this thing, and indeed (in efFeft) that Chrift which died at Jerufalem, and fet up a natural principle within, in- ftead thereof:
To remove this out of the minds of the honeft- hearted, (who in the guidance of God might light on this paper) I fhall open my heart nakedly herein.
I. We do own that the Word of God (the only begotten of the Father) did take up a body of the flefti of the virgin Mary, who was of the feed of Da- vid, according to the fcriptures, and did the will of
Vol. III. C the
34 A QU E S T I O N TO THE
the Father therein, in holy obedience unto him, both in life and death.
2. That he did offer up the flefh and blood of that body (though not only fo j for he poured out his foul, he poured out his life) a facrifice or offering for fin, (do not, oh! do not ftumble at itj but rather wait on the Lord to underftand it : for we fpeak in this matter what we know) a facrifice unto the Father, and in it tafted death for every man ; and that it is upon confideration (and through God's acceptance of this facrifice for fin) that the fins of believers are pardoned, that God might bejuft, and the juftifier of him which believeth in Jefus, or who is of the faith of Jefus.
3. What is attributed to that body, we acknowledge and give to that body in its place, according as the fcripture attributeth it, which is through and becaufe of that which dwelt and a6ted in it. But that which fandlificd and kept the body pure (and made all ac- ceptable in him) was the life, holinefs, and righteouf- nefs of the Spirit. And the fame thing that kept his vefiel pure, it is the fame thing that cleanfeth us. The value which the natural flefh and blood had, was from that; in its coming from that, in its ailing in that, in its fuffering through that : yea, indeed, that hath the virtue; that is it which is of an unchangeable nature, which abideth for ever; which is pure, and maketh pure for ever; and it is impofllble for a man to touch it, but he muft feel cleanfing by it. Now this living virtue and power man was Ihut out from by the fall ; but through the true knowledge of the death of Chrift, the way is made open for it again, and man brought to it to be baptized, wa(hed, cleanfed, fanfti- fied, fitted for and filled with life. So that this it is that doth the thing ; this is it from whence Chrift had his own flefh and blood (for we are taught, both by the Spirit, and by the fcriptures, to diftinguifh between Chrift's own flefh and that of ours, which he took up and made his); which flefh and blood we feed of in the Spirit ; which they cannot feed on which ferve at the outward tabernacle j nor they neither which know
only
PROFESSORS OF CHRISTIANITY. 35
only the outward body j but they only that feed in the Spirit.
Now of this thing we might fpeak yet more clearly and plainly, could men hear our words. But if we have fpoken to you earthly things, (in parables and figures) fuitable to your underftanding, and ye believe not, how fliall ye believe, if we fpeak to you heavenly things i if we fhould tell you plainly of the Father, in whom is all the life of the Son, and all the virtue and falvation that ever the Son had from him ? The Jews were to learn in types, figures, and (hadows, till Chrifl came. And after Chrift: came, he alfo taught them in refcmblances and fimilitudes of things : and the apoftle wrote and fpake much to perfons, asjuft coming out of that ftate, in a language fuited to that ftate. But he that comes into the thing itfelf, and is taught there by the Spirit, after he is grown up and made capable, he is taught plainly the nature of the heavenly things, and the words of the apoftles, (con- cerning the deep things of God) which are myfterious to others, are manifeft and plain to him. Yea, the Lord fo teacheth him things, as words cannot utter; that is, he fo knoweth the peace of God, the joy of his Spirit, the life and power of the Lord Jefus Chrift, his wifdom, righteoufnefs, and pure precious ways of fandifying the heart, the tender mercy, faithfulnefs, and rich love of the Father, &c. as he cannot utter to any man ; nay, fo as he never learned (nor could learn) from words about the things; but by the fenfe and experience of the thing itfelf, the Lord (in whom are the depths of lire, and who giveth the ienfe and underftanding of the deep things of the Spirit) open- ing them in him, and manifefting them to him. And indeed this is the right and excellent way of know- ledge, to come into the union, to come into the thing itfelf; to learn in the union, to fee and know in the thing. This is the way that the Lord teacheth all his children in the new covenant, by the inward life, by the pure light within, by the inward demonftration of his Spirit, by the power and virtue of the truth itfelf,
C 2 which
5* • A QUESTION to thb''^-^^'^
which it hath in him that h true. And he that is in the Son, hath fome meafure of this lifej and he that hath not fome meafure of this life, is not in the Son j but in a talk and wife knowledge of things after the flefh, which will perilh, and he with it, who abideth there. For no man can be faved, but by coming into the knowledge which is of a pure, eternal, living, faving nature. Can an opinion which a man takes up concerning Chrift from the fcriptures (and calling himfelf thereupon) fave him ? For it is no more than an opinion or judgment unto a man, unlcfs he be in the life and power of the thing itfelf. Then indeed it is truth to him, knowledge in him, right know- ledge; otherwife it is but knowledge falfely fo called; knowledge which will not fubdue his heart to truth, nor hath its feat there ; but in his head, making him wife and able there to oppofe truth, and fo bringing him into a ftate of condemnation, wrath, and mifery, beyond the heathen, and making him harder to be wrought upon by the light and power of the truth, than the very heathen. Therefore confider your ways, O profeflbrs of Chriftianity ! and do not defpife the hand which is ftretched forth to you in the love of God, and in the motion and guidance of his Spirit, who condefcends to you exceedingly, that he might reach to his own in you, and fcatter your apprehcn- fions, imaginations, and conceivings about the mean-^ ings of fcriptures, (which are as fo many chains of death and darknefs upon you) that ye might come to him in whom is life, and who gives life freely to all who come to him. Oh ! obferve what bars were in the way of the Scribes and Pharifees ! They would not come to him that they might have life i nay, indeed, they could not, as they ftood. There are greater bars in your way i yea, it is harder for many of you to corne to him, than it was for them. My upright de- fire to the Lord for you is, that he would remove the Itumbling-blocks out of your way, that he would bat- ter and knock down the flelh in you, that he would ftrip you of all your knowledge of fcriptures according
to
PROFESSORS OF CHRISTIANITY. 37
to the flefh, that ye might be made by him capable of knowing and receiving things according to the Spirit, and then ye will know how to underftand, ho- nour, and make ufe of the letter alfo ; but till then ye cannot but make ufe of it both againft your own fouls, and againft Chrift and his truth.
And then for fetting up a natural principle, we are further from that than ye are aware. For we were as Ihy of this, and jealous that it was a natural principle, as ye can be, and ftarted from it, divers of us, till the Lord, by his eternal power, and demonftration of his Spirit, reached our hearts, and fhewed us that it was the feed of the kingdom, (even the root of all the fpiritual life, that either we ourfelves formerly, or ever any elfe received at any time) and gave us the fight of the things of the kingdom in it, and at length wrought that in us, and for us, by it, which never was wrought in us before, and which can be wrought by nothing elfe but the power of the Spirit. Now having certainly felt and known the thing in our own hearts, and having alfo feen the fnares and nets which the enemy lays for you, whereby he keeps you from the true bread, and from the water and wine of the kingdom, (even as he kept us formerly) how can we hold our peace, but witnefs to you (in the love and drawings of the Spirit of the Lord) of the truth, life, and power which we have felt in Jefus, though ye become our enemies therefore ? Nor do we this to bring you to another opinion, or outward way (that is not our end) ; but that ye might feel the thing itfelf, and know aiTuredly what is the truth, in that which never was deceived itfelf, nor ever deceived any ; nor will fuffer any to be deceived who are joined to it, and abide in it. Oh ! why fhould ye wander in the dark opinions and uncertainties of the night ? Why fhould ye not rather come to that wherein the light of the day fprings, and out of which it Ihines ? And can the natural man (who hath his eyes) be deceived about the light of the natural day ? Doth he not know the light of the day, both from the lights^ and alfo
C 3 from
38 A QJJ E S T I O N TO THE
from the darknefs of the night ? Ten thoufand times more certain and inwardly fatisfied is he, who is born of the fpiritual day, brought forth in the light there- of, and who fpiritually fees, lives, and walks therein. So that there is no doubt in him who is grown up into the thing; but he hath the afiurance of faith, (which is far above the affurance of outward fenfe or reafon) and the aflurance of underftanding. Oh ! bleffed is he who hath an eye to fee, an ear to hear, an heart to underftand, the things which God hath revealed by his Spirit in this our day, the living way which he hath now made manifeft, the principle of life that he hath raifed out of the grave of death. But he that reproacheth and fpeaketh evil of this, (that will nei- ther enter in himfelf, nor fuffer others) he is far from receiving the bleffing or bleffednefs of this feed ; but groweth up in the wrong nature and fpirit, the end whereof is to be burned, with all that is in union with it, and groweth up from it. Therefore come out from that fpirit j come out of that dark mind and na- ture, which never faw, nor can fee the truth; but fet- teth up opinions and appearances of things inftead of it ; and receive the anointing which is given with and in the feed, which is raifed in fome, and vifited in many, in this day of the Lord's love and tender mercy ; to whom the living, the fenfible, the redeemed fmg praifes, and on whom they wait, for the further manifefting of his power and glory in them daily more and more.
Now, friends, if ye will know aright, or believe aright, ye muft know and believe in him, who was with the Father before the world was; who was the Saviour, the Jefus, the Chrifl: from everlafting. For what makes him fo ? Is it not his nature ? Is it not the power of falvation in him ? His taking up a body made no alteration in him, added nothing to him ; only it was neceflary that he fliould take it up, to ful- fil the will in it, and to offer it up a facrifice in his QVVn life and Spirit to th^ Father, This we firmly be- lieve J
PROFESSORS OF CHRISTIANITY. 39
lleve; and this alfo we cannot but fay further, that the virtue, the value, the worth, the excellency of what was done by him in the body, was not of the body, but it was in him before time, in time, and will be after time, and for ever : yea, it is he to whom the name Jefus and Chrift did of right belong before he took up the body : and he only put forth in the body the faving virtue which he had before, which belonged to the nature, to the anointing in him, whether ever he had faved any with it or no. And this virtue, this life, this Spirit, this nature of his, is the food, the righteoufnefs, the garment of life and falvation, which he (through the death of the body) made and prepared a living v/ay for the foul to come to, to feed on, and be clothed with. I can hardly flop fpeaking of thefe things for your fakes, that through my words (or the words of whom the Lord ihall pleafe) ye might come to feel that which is able to give you the holy underllanding, and might come to the true fenfe and experience of the truth itfelf, and might fee who hath blinded you, and how he hath blinded you, and fed you with hulks and dry food, inllead of that which hath the true living fap in it. But while ye fee and judge in that which is wrong, ye muft needs judge amifs both of yourfelves and others, and alfo of the truth itfelf, and of the words fpoken, either formerly or now, concerning it, whereby ye expofe and bring yourfelves under the righteous judgment of the truth itfelf, even of the Son, and the light of his day, which hath power from the Father to judge all falfe appearances, deceits, and deceivers,
4 POST-
[ 40 ]
POSTSCRIPT.
IT hath pleafed the Lord, as he manifelled his Chrift glorioufly before the apoftafy, fo to manifeft him fo again. For he was not only born (in the flefh) of the virgin Mary j but he was alfo born in the Spirit of the woman clothed with the fun, which had the moon under her feet, and on her head a crown of twelve ftars. She alfo brought forth the man-childj who was to rule ail nations with a rod of iron. Rev. xii.
Now of this appearance and return of the Lord Jefus Chrift, and his frefh bringing forth of his life and power in his body, the church, there are many witnefles, who have feen, felt, and tafted thereof, with the eyes and fenfes which are of God, and of the new- birth. And of this (in the love and good-will of God, and from the drawings and requirings of his Spirit) they bear witnefs to others, that they alfo might come to fee the glory and brightnefs of his day, and rejoice therein. For indeed it is a glorious day inwardly in fpirit, to thofe that are quickened and gathered to the living Shepherd and Bilhop of the foul, by the eternal arm of his power. And happy is the eye that fees the things that they fee», and the ear that hears what they hear, and the heart which under- ftands the things which God hath revealed in and unto them by his Spirit.
Glorious was the appearance of Chrift in the fleftij but there were blocks in the way of the Jews, that they could not know, own, believe and receive him. And glorious is the adminiftration of his life in Spirit, in^ this day of his power; but there are alfo blocks lying in the way of them to whom it is fent, which
caufc
POSTSCRIPT. 41
caufe them to flumble at it, and keep them both from letting it into them, and alfo from giving up to it. But bleffed was he who was not offended in Chrift then, and blefled is he who is not offended at him now. For he that is offended at him, who is life, and gives life, ftumbling at the prefent way of difpenfa- tion which God hath chofen to give it out by, how fhall he live ? This is the caufe that fo n^any poor hearts lie mourning and grovelling on the earth, groaning becaufe of their fins, fearing becaufe of the ftrength of the enemy, and the corruptions of their own hearts, which are continually ready to betray them into his hands; becaufe they know not him who hath ftretched out his arm, and is come in his power to deliver; but are prejudiced againft the way wherein he hath and doth deliver. Yea, they know not his voice who calls, Come unto me-, I am the refurre^lion and the life. He that helkveth in me^ jhall receive my Jlrength ; and though he were ever fo weak, fhall become as David \ and though ever Jo unclean^ fhall find the waters which fpring from my well to cleanfe him, and nourifh him to life everlafling.
How tenderly did Chrift vifit the Jews in the days of his flefti ? How powerfully, and in the true autho- rity of God, did he preach among them ? What mighty works did he (hew ? And yet they could not believe. Why fo ? The enemy had entered them with his temp- tations, had got fomewhat into their minds of a con- trary nature, to keep out thereby the i'enfe, know- ledge, and acknowledgment of him. So that when their hearts were even overcome with his power and fweet precious do6lrine, and ready to yield that this was he, this was the Chrift indeed, then the enemy raifed up fome argument or other to prejudice them againft hiirj, that he might thereby beat them off, and drive them back again from owning or receiving him. " This man is not of God," fay fome; *' for he *^ keepeth not the fabbath." He cannot be a pro- phet, fay others, becaufe *f he is of Galilee, out of ** which no prophet arifeth." He " cannot " be
Chrift,
42 'POSTSCRIPT.:
Chrift, faith a third fort, becaufe '' we know whence " he is i but when Chrift cometh, 'no man knoweth ** whence he is." He is not holy, ftrid, and zealous, according to the Jaw, fay others j but a loofe perfon, " a man gluttonous, and a wine-bibber ; a friend of *' publicans and finnersj" one who teacheth not his difciples to faft and pray, (as the Pharifees did theirs, and John, who was generally looked upon as a prophet, did his) but juftifieth them in plucking the ears of corn on the fabbath-day, and fo thereby rather encouraging them to break it, than ftridly to obferve and keep it ac- cording to God's law. He is a " blafphemer," fay fome, (fpeaks moft horrid blafphemy) " making himfelf equal <* with God." He reproacheth the moft ftrift and zeal- ous men that we have, (even our teachers and interpre- ters of the law and prophets) calling them " hypocrites, *« painted fepulchres, blind guides," &c. and pro- nounceth woe upon woe againft them. And thofe that are the children of Abraham he calls the children of the devil ♦, and faith, " He that committeth fin, is " the fervant of fin; but if the Son (meaning him- " felf) make you free, ye fhall be free indeed." And if we will have life in us, we muft believe in him, and eat his flelh, and drink his blood. (Did ever Mofes, or any of the prophets, teach fuch doc- trine ?) Again, he faith, " If a man keep my faying, " he fliall never fee death-," whereas Abraham and the prophets (who believed God, and kept his fay- ings) are all dead. (This made them even conclude he had a devil, John viii. 52. So how could they underftand him when he faid, he was " the good *« Shepherd, and the door," &c. and " that all that <* ever came before him were thieves and robbers j" would they not look upon this as witneffing of him- felf, and endeavouring to fet up himfelf ? And when he faid, " Verily, verily, before Abraham was, I am ;" were they not ready to ftone him, for fpeaking a falfe and impoflible thing, as it feemed to them ; he mani- feftly being not yet fifty years old ? But fuppofe it to be true, that he was before Abraham, how then could he
be
POSTSCRIPT. 43
be tKe MefTiah, who was to 'come of Abraham^ and out of tlie loins of David, according to the fcriptures? And then for his miracles, having beforehand con- cluded that he was a bad man, a finner, a breaker of the fabbath, a blafphemer, a deceiver of the people, &c. how eafy was it for them to harden themfelves againft them, and to infer that he wrought not thefe things by the power of God, but by the aid and aflTift- ance of the devil, to overthrow the laws and ordi- nances of Mofes, and to fet up himfelf and his new dodrine by ? Indeed many (and fome feemingly ftrong and unanfwerable) were the exceptions which the wif- dom and underftanding in them (which was out of the life and power of truth) formed againft Chrifl, whereby they juftified themfelves in their refufal of him, who was fealed and fent of the Father, and {o excluded themfelves the kingdom, and the righteouf- nefs thereof.
This is paft, and they can condemn them now, who themfelves are a<5l:ing over again the fame thing in fpirit. It pleafeth the Lord thus to fufFer things to be, ftill fo to give forth the difpenfations of his life, as they alone that are in fome meafure of his life can difcern them. And the fame fpirit (under a new guife) ftill oppofeth truth in its prefent appearance and difpen- fation, and ftirreth men up to flight and blalphemc that holy name and power, which they that believe in are faved and fanftified by. Well, what Ihall I fay to you ? Oh! that ye could difcern fpirits! Oh! that ye could fee what fpirit ye are of, and whom ye ferve, in oppofing the prefent difpenfarion of life 1 Oh ! that ye could fee how ye read fcriptures out of that which wrote them, and bend them againft that which wrote them, making yourfelves wife and ftrong in a wrong wifdoni and knowledge againft the Lord, and againft hisChrift, whom he hath fet upon his holy hill of Sion, and who appeareth there, though you fee it not. For Sion is not now literal, or after the flefti (the day is come, the ftiadows are gone) ; but Sion is the holy hill of
God
44|. POSTSCRIPT,
God in Spirit, upon which the heavenly Jerufalem was built, which is revealed, come down, and conning'down fronn heaven, and many of the heavenly citizens dwell there already, and more are coming thither to dwell ; for even from the eaft, weft, north, and fouth, Ihall; the gathering be, to fit with Abraham, Ifaac, and Ja- cob, in the kingdom which cannot befhakenj which kingdom was received by the Chriftians formerly be- fore the apoftafy, and is now received again, bleffed be his name who lives and reigns in power over all the fpirits of darknefs and deceit, maintaining his pure life and truth in the hearts of his children, in defpite of them all.
But why fhould you thus err in heart from the pure truth? Why Ihouid you not open to him that knocks in his holy power, and in the demonftrations of his Spirit to your confcience ? Why ftiould a fubtil device of the deceiver be let in and hugged by you, to caufe you to thruft him back from your hearts who is the Word of eternal life, and with whom are the words of eternal life ? The Lord God diicover the deep de- ceits of the enemy to you, where he captivateth your hearts and underftandings, that it may not be always faid of you, as it was of the Jews, " he came unto his *' own, and his own received him not!" But to as many as received him, he gave power in the day of his flefhj and he giveth much more power to them that receive him in fpirit (in the day of his Spirit) to be- come the fons of God. And becaufe they are fons, h^ poureth out abundantly of his Spirit upon them j and he that hath the Spirit, hath the Son j and he that hath the Son, hath life : but he that hath not the Son (but blafphemeth the appearance and light of his Spi- rit) hath not life; but is yet in that wifdom and know- ledge which is death, and which keeps him dead.
Now the Lord of his tender mercy make you (en- able of, and pardon your oppofing and relifting his uuth i and alfo caufe the light of life to fhine
in
Some QJJ E R I E S, &c 45
in your hearts, quickening and guiding you thereby out of the land of death and darknefs, into the holy land of life? that all that fincerely breathe after truth may (through the faithful travel) come to fit down, dwell, and feed toge- ther in it, in the one power, in the one life, in the one Holy Spirit, where is pure reft and peace, perfeft joy and fatisfadion for evermore. Amen.
Some Q^U E R I E S
CONCERNING
CHRIST, and his Appearances ; his taking upon him our Flefh : As alfo concerning his Flefh and Blood, and our being formed thereof, and feeding thereon.
^ery i.TTTHETHER there was not a necefllty W of Chrift's taking upon him our flefh, ■for the redemption of thofe that had finned, and the fatisfa6tion of the juftice offended ?
^ery 2. Whether the Father did not accordingly prepare a body for him, to do his will in all things in J and particularly to offer up to him the acceptable facrifice for the fins of the whole world ?
^ery 3. Whether it was not neceffary, in this re- fpedt alfo, that Chrift fhould take upon him our flefh, that he might have experience of our temptations and infirmities, and become a merciful and faithful high- prieft and interceffor for us ?
^ery 4. Wherein lay the value and worth of his facrifice, and of all he did ? Did it lie chiefly on the
thing
4$^ Some QJU E R I E S
thing done, or in the life wherein he did it, in that he did it in the pure faith and obedience to the Father? He becanne obedient unto death, even the death of the crofs; and he through the eternal Spirit offered him- felf without fpot to God ?
^ery 5. What was he, for whom the Father pre- pared a body, and who took it up to do the will, and did the will in it? Was he not the arm of God, the power of God, the Saviour and falvation of God, the Jefus and Chrift of God ?
^ery 6. To whom do the names and titles Jefus and Chrift chiefly and in the firft place belong? Do they belong to the body which was taken by him, or to him who took the body ? The body hath its nature and properties, and the eternal Word, or Son of God, (the pure fpotlefs Lamb, the fountain of innocency) its nature and properties. Now the query is, which was the appointed Saviour of the Father ? Which was the anointed of the Father, chiefly, and in the firft place ? Whether the body prepared, or he for whom the body was prepared, to do the will, and offer up the acceptable facrifice in ?
^ery 7. Which is Chrift's flefh and blood which we arc to partake of, whereof we are to be formed, which we are to eat and drink, and which is meat and drink indeed, nourifhing to life everlafting ? Is it the flefti and blood of the body, which was prepared for, and taken by him, wherein he tabernacled and ap- peared ? Or is it the flefh and blood of him, who took, tabernacled, and appeared in the body ? For that which he took upon him was our garment, even the flefh and blood of our nature^ which is of an earthly perifliing nature ; but he is of an eternal nature, and his flefh, and blood, and bones are of his nature, ^fow as the life and nature which is begotten in his, is fpiritual j fo that which feeds, and is the nourifhment of it, muft needs be of a fpiritual and eternal nature.
^ery 8. What is the bread which came down from heaven? Is not the bread and the flefh all one? Out- wardly-vifible flefh and blood was not in heaven, nor
came
CONCERNING CHRIST, &C. 47
came down from heaven ; but the bread of life did come down from heaven, which the heavenly birth feeds on and lives by. For that which redeems, that whic'^ is Jefus, (the Saviour) came down from heaven, and took upon him a body of flefh here on earth, in which he manifefted himfelf as King, Prieft, and Pro- phet, and did the work appointed him by the Father, John xvii. i, &c.
^ery Q. What was that which faved people out- wardly from their outward infirmities and difeafes, while Chrift was on earth in that body ? Was it the body, or the life, power, and Spirit of the Father with' in the body, and manifeft through the body ? And can any thing lefs fave inwardly? Now that which faves, that which hath the virtue and power of falvation in it, that the eye of faith is to fix upon, and not to flick or flop in that through which the life works it.
^ery lO. Who was he that humbled himfelf, that made himfelf of no reputation, that took upon him the form of a fervant, and was made in the lilcenefs of men, and found in fafhion (or habit) as a man ? Was it the body of flefh, or was it he that was glorified of the Father before the world was ? And who is to have the honour and exaltation ? At whofe name is every knee to bow ? Is not the reward to him who laid down his glory to take upon him the body of flelh, and ap- pear in it, that he might honour, glorify, and fulfil the will of his Father ?
^lery 1 1. Are not the children and he of one ? Are not he and they of the fame flock ? (*' Both he that '^ fand:ifieth, and they who are fan(5lified, are all of *' one," Heo. ii. ii.) Is it not from thence that he is not afhamed to call them brethren, even becaufe he finds the nature, Spirit, and life of his Father in them? What makes a child to God ? Is it not the being be- gotten of the Father, and born of the Spirit ? And that which is born of the Spirit, is Spirit. Now mark: have we the denomination and relation with Chrifl from that which is Spiritual, and hath Chrift himfelf the name from or becaufe of the body of flefh ?
Nay,
4% ,- Some Q^U E R I E S
Kay, nay J the name Chrift was from the anointing which was in the body, which ran into and filled the ve0el. It is true, the body, in and by the union, partakes with hirn of his namej but the name be^ longs chiefly and moft properly to the treafure in the veflel.
^ery \i. What is it to put on Chrift, or whet is the putting on of Chrift ? Is it the putting on of that body of flefh ? Or the putting on a belief concerning him, according to what is laid of hinn in fcripture ? Or is it not rather a putting on of his nature, his feed, his Spirit, his life, wherewith the fouls of thofe that are born from above are clothed, as the body is with a garment ?
^ery i,^. Who was it that faid, I am the refurrec- tion and the life ? Was it not Chrift ? And what did he fay it concerning ? Did he fay it concerning the body, or did he fay it concerning the power and vir- tue of the Father which was in the body ? Did he not fay it concerning that which had the power of life in it before it took up the body, and had alfo the power of life while it was in the body ? yea, and could raife up not only other bodies, but that alfo after it had laid it down ? For after it was laid in the grave, he could raife it up, and take it on again, as well as he did at firft, when it was firft prepared, John x,
11. 18.
9^ery 14. If I, or any one elfe, have felt the faving arm of the Lord revealed in us ; if we have felt a meafure of the fame life, power, and anointing re- vealed in our veflels as was revealed in his, is it not of the fame nature ? Is it not the fame thing ? Is not Chrift the feed ? And is not this feed fown in the heart ? Now if this feed fpring and grow up in me into a fpiritual fhape or form, (though it be but of a babe) is not Chrift then formed in me? If \ be in-- grafted into, and grow up in it, am I /lot ingrafted into Chrift, (the true olive-tree, the true vine) and do I not grow up in him ? And is not this the fame Chrift that took upon him the body of flelb, aod offered it
without
CONCERNING CHRIST, &C, 49
without the gates of Jemfalem ? Is there any more than one, or is there any other than he ? Is Chrift di- vided ? Is there one Chrift within, and another with- out ? He that knoweth the leaft meafure of the thing, doth he not know the thing in foine meafure ? And he that is in the leaft meafure of the thing, is he not in the thing ? He that knoweth the Son, doth he not know the Father ? And he that knoweth the Spirit, doth he not alfo know the Son ? And he that is in the Spirit, is he not in the Son ? For they are one nature and being. A man may have notions of the one, and not of the other; but their nature, their being, their life, their virtue is infeparable. And as Chrift faid concerning the Father, That he was in the Father, and the Father in him ; and that he that faw him, faw the Father; fo may it not be as truly affirmed (in the true fenfe and underftanding of life) concerning Chrift, that he is in the Spirit, and the Spirit in him; and that he that feeth the Spirit, feeth him ; and he that feeth him feeth the Spirit ? For he is the Spirit, according to that fcripture, i Cor. iii. 17. " Now '* the Lord is that Spirit; and where the Spirit of the " Lord is, there is liberty." What to do? Why, to fee and read within the veil, and to behold the glory of the Lord, which is revealed there ; which they whom the veil was over formerly, or whom the veil is over now, have not liberty to do. Here is confufion and impoffibility to man's wifdom ; that Chrift ftiould be all one with the Spirit; that Chrift fhould fend the Spirit in his name, and alfo himfelf be the Spirit whom he fends. (This is an hard faying, who can bear it ?) And yet this confufion to man, is God's wifdom, and precious in their eye who are taught of him.
For it is one and the fiime Chrift that was flgnified in types and ftiadows under the law, revealed in the fulnels of time in that prepared body, and afterwards ia Spirit. Nov/ after he was afcendcd^ he received the Spirit fo as he iiad not rec(?ived him before; and fo having received the promile of ibe Patlicr, lie fo dif-
VoL, HI, D perJe-h
50 Some Q^U E R I E S
penfeth the Spirit to his brethren and difciples, as it had not been difpenfed before. Indeed he comforted and refrefhed his people under the law by his Holy Spirit, which was their inftriiftor then, Neh. ix. 20» and taught them the things of God under types, Iha-^ dows, and refemblances. When he came in the body,, he chofe out difciples, whom he taught the things of the kingdom, and was a refreflier and comforter of them therein. And was not this another comforter than thofe had under the law ? Had the Jews before ever any fuch comforter, as Chrill was to his difciples in his bodily prefence ? Now when he afcends, he receives the Spirit from the Father, as the Father had promifed him ; and having fo received him, he fends him to them for their comforter. And may not this juftly be termed another comforter than Chrift was in his bodily prefence ? And yet is it not alfo the fame Spirit of life, that had been with them in that body ? So that it is another in the way of adminiftration, but the fame in fubftance •, even the Word which was from the beginning, the Spirit which was frorn cver- lafting; and to everlafting there is no other.
Now as the Father fent the Son, and yet was with and in the Son j fo the Son fending the Spirit, he alfo is with and in the Spirit. And as it is the Father's will, that the fame honour be given to the Son as is given to him j fo it is the Son's pleafure, that the fame honour be given to his Spirit as is given to him. Yea, as he that will worfhip the Father, muft worlhip the Son, mull come to him in the Son, muft appear be- fore him in the Son, muft reverence and kifs the Sonj fo he that will come to Chrift, will worlhip him, muft come to him in the Spirit, muft bow to him in the Spirit. Yea, he that will know and worlhip Chrift in his fulnefs, (in the majefty of his glory, dominion, and power) muft learn to bow at the loweft appear- ance of his light and Spirit, even at the very tect of Jefus ; for that is the loweft part of the body.
^ery 15. Did not the bridegroom go away, as to his appearance in flelh, that he might come again in
Spirit ?
CONCERNING CHRIST, &C. 5 1
Spirit ? Did not the apoftles, who knew his appear- ance in fleih, and his tabernacling among them, know alio afterwards his appearance in Spirit, and his taber- nacling in them ? And were not their hearts filled with joy unfpeakable, and full of glory, becaufe of the prefence of the bridegroom ? Did they not know the man-child born and brought forth in Spirit, as really as ever he was born and brought forth in flelh ? Yea, did they not travail and help to bring him forth I Were there not many in that day, who could fay con- cerning the fpiritual and inward appearance of the bridegroom. We know that the Son of God, the eternal life, the pure power and wifdom of the Father, is come ? Did they not receive from him the under- ftanding which he gives in and by his coming ? Yea, were they not in him that is true, even in Jefus Chriil the Son, who is the true God, and life eternal ? (i John V. 20.) Had they not received the kingdom which could not be fliaken ? And did they never fee and converfe with the King in the kingdom P Nay, did not he walk in them, and they in him, and he fup with them, and they with him, in the kingdom ? Oh ! that ye could read in Spirit ! Oh ! that ye did receive that meafure of life from Chrift, which the Father hath allotted you, that ye might read therein i but the letter (read out of the Spirit) darkeneth and killeth. ^ery 16. What is the laver of regeneration, or the water wherewith thc/oul is wafhed, and whereof a man is born again ? Is it outward or inward ? Is it the wa- ter which ran out of the fide of the natural body, when it was pierced with a fpear ? Or the water which fprings from the fountain of life, the water which floweth from the Spirit ? What are the v/aters which corrupt, mud, and defile the mind ? Are they outward waters ? And what are the waters which purify and cleanfe it? Can they be of a lower nature than fpiri- tual ? What are the waters which anfwer the thiril of the foul after life, after purity, after falvation ; that refrefli and glad the heart of him that drinketh there- of? Are they not from the pure river, clear as chryf-
D 2 tal,
52 Some Q^U E R I E S
tal, which runs from the throne ? And if the vvatcf which cleanfeth and nourifheth the foul be fpiritual j can the flefh and blood (which falleth not Ihort of the water in its virtues, properties, and operations) be in- ferior to it in nature and kind ?
^.ery 17. Can outward blood cleanfe the confcience? Ye that are fpiritual confider. Can outward water wa(h the/(?»/ clean ? Ye that have ever felt the blood of fprinkling from the Lord upon your confciences, and your confciences cleanfed thereby; did ye ever feel it to be outward ? It is one thing what a man ap- prehends (in the way of notion) from the letter con- cerning the things of Godj and another thing what a man feels in Spirit.
^ery 18. Seeing the apoftle fpeaks of purifying the heavenly things themfelves, Heb. ix. 23. it would ferioully be inquired into, and the Lord waited on, to know what nature thefe facrifices muft be of, which cleanfe the heavenly things ? Whether they moift not of neceflfity be heavenly ? If fo, then whether was it the flefh and blood of the veil, or the flefh and blood within the veil ? Whether was it the flefli and blood of the outward earthly nature, or the flefh and blood of the inward fpiritual nature ? Whether was it the flefli and blood which Chrifl: took of the firfl: Adam's nature, or the flefh and blood of the fecond Adam's nature ?
^ery 19. What is that, wherein they that are in the Spirit, behold as in a glafs, with open face, the glory of tlie Lord ? Is it not Chrifl: ? And how is Chrifl: fo ? Is it not as he is made manifefl: in Spirit ? Doth he know Chrifl: aright, or believe in him aright, that knoweth him according to his bodily appearance, (that can relate, and flrmly believe, what he did therein) or he that knoweth and believeth in his Spirit and power ? Henceforth know we no man after the flefli ; no not Chrifl, (faith the apoftle) though we have known him fo. What meaneth that ? The fame thing may be known feveral ways : outwardly, in- wardly ; according to xhc flejhy according to the Spirit,
Now
CONCERNING CHRIST, &C, ^J
Now, if ye are of the Spirit, live in the Spirit; if ye live in the Spirit, know in the Spirit the things of God after the Spirit, as the Spirit reveals, as that whi(^h is born of God receives ; and not as the wif- donn, underftanding, reafon, and flefh of nnan can receive; and then ye will come into fellowfhip with Chrift, both in his death and reilirreflion, and know indeed the refurredtion both of the life and of the body : •which to know, and be able to acknowledge in Jeius, is very precious.
^icry 20. Hath not Chrift made us kings and priefts to God, even his Father ? What is it that is the king and prieft in us ? And if we be priefts, muft we not have fomewhat to offer ? What have we to off^r ? And what makes our facrifices favoury and accepta- ble ? Is it not that of his Spirit, that of his life, which is in them ? Is it not the faith, the love, the obedi- ence (which are all of him) wherein they are offered ? If we fhould give our bodies to be burned, (in the way of teftifying to truth) without this would they be accepted ? If we give but a cup of cold water in this," is it not accepted ?
Now, is the life, the faith, the obedience of the Son, the thing which is of value in us ? And was it not the fime which was of value in him ? What did the Father require of the Son, for fatisfaclion for Adam's difobedience ? Was it not the obedience of -the fecond Adam, which weighed down the tranfgref- fion and difobedience of the ftrft ? Doth not this make all righteous, (who are of him, and found in his na- ture) as the tranfgreffion of the firft made all unright- eous ? Rom.. V. 19. Saciifice and offering thou wouldft not. Lo, I come to do thy will, O God ! (He taketh away the firft, that he may eftablifh the fecond.) By the which will we are fanclified, through the offering of the body of Jefus Chrift once for all, Heb. y, 9, 10. What can be plainer to that v/hich hath truth's ear .'' So, by truth manifcfted in the heart, there is nothing denied of what is faid concerning Chrift in
D 3 fcrip-
54 Some CXJJ E R I E S
fcripture, but every thing owned, believed, and re-^ ceived ia its proper place.
^ery i\. Who is the Captain of our falvation? Who is it that girdeth hinnfelf with might, riding on conquering and to conquer all the enemies of the foul ? Is it not the Lamb ? Is it not Chrift ? Is it not he whofe name is called the JVord of God? And yet how can it be he ? Is not he to fit at God's right hand, until his enemies be made his footftool ?
^lery 12. What is the water and Spirit, whereof a man muft be born again, or he cannot fee the king- dom of God? Is it Chrift's flefh and blood or no? His flefh faw no corruption j and incorruptible flefh and blood may enter the kingdom, though corrupti- ble cannot.
^ery 23. What did all the types, veils, and fha- dows under the law fignify ? Did they fignify another veil ? Did they fignify or Ihadow out that which was outward ? Or did they fhadow out and fignify that in- ward life, virtue, and faving power, which was the lubftance of all ?
^ery 24. Is not the fubflance, the life, the anoint- ing called Chrifl:, wherever it is found ? Doth not the name belong to the whole body (and every member in the body) as well as to the head ? Are they not all of one; yea, all one in the anointing? Was not this the great defire of his heart to the Father, that they all might be one, even as the Father and Chrifb were one, John xvii. 21, 23. And fo being one in the fame Spirit, (one in the fame life, one in the fame divine nature, 2 Pet. i. 4. even partakers of God's holinefs, Heb. xii. 10.) Chrifl is not aihamed to call them brethren, Heb. ii. it. nor is the apoftle afhamed to give them the name Chriji together with him, I Cor. xii. 12. The body is the fame with the head ; one and the fame in nature j and doth not the name belong to the nature in the whole ? So that the name is not given to the veflTel, but to the nature, to the heavenly treafure, to that which is of him in
the
CONCERNING CHRIST, &C. 55
the veflel, to that which the Lord from heaven begets in his own image and likenefs, of his own fubftance, of his own feed, of his own Spirit and pure life.
^uery 25. What was that live coal from the altar, whereby the prophet Ifaiah's iniquity was taken away, and his fin purged ? Ifa. vi. 6, 7. Can any thing purge away fin, but the blood of Chrift ?
^ery 26. What are the leaves of the tree of life, which are for the healing of the nations ? Is not Chrift the tree of life ? Is there any other tree of life befides him? Is there any other healer? And what do thefe leaves of the tree of life heal the nations of? Do they not heal them of their fins, and of the ficknelTes and dillempers of their fouls becaufe of their fins ? And have thefe leaves any of the blood of Chrift in them or no ?
^ery T]. Is not Chrift the true vine, the true olive- tree; the living vine, the living olive-tree; the fpiri- tual vine, the fpiritual olive-tree; into which all the fpiritually-living are ingrafted ? As the Father is the huft)andman; fo is not the Son the vine? And hath not this fpiritual, this eternal vine in it juice and fap of an eternal nature ? And is not this fap its blood ?
^ery 28. Is there not a choice vine, to which the foal and afs's colt of the feed of Judah is tied ? And are not the garments and clothes of the true Jews waftied in the wine, and in the blood of the grapes of this vine ? Gen. xiix. 11.
^ery 29. What is that which the earthly nature flays ? And what is the blood which the earthly nature ftiall difclofe, and the flain which it fliall no more co- ver ?
^ery 30. What are the robes which are waftied and made white in the blood of the Lamb ? And how are they wallied and made white therein ? And what is the blood (of what nature ? earthly or fpiritual ?) wherein they are waftied and made white ?
^uery 31. What is it to have, or how come we to have, fellowfhip with Chrift in his death, and to fuffer and be crucified with him ? Is it by having our natural
D 4 bodies
S6 Some C^U E R I E S
bodies crucified on the fame crofs of wood (or fome fuch-like one) as his body was crucified on ? Or by having the flefhly nature crucified, fubdued, and worn out of our fouls, minds, fpirits, &c. by the power of the Spirit ? Rom. viii. 13. Now if the flefh we are to put off, be of fuch a nature and kind -, to wit, inwardly and fpiritually corrupt; muft not the flefh of Chrilt, which we are to put on inftead thereof, be of as deep, inward, and fpiritual a nature ? What is the flelh whereof we are to be unclothed, before we can be clothed with Chrift ? Is it outward or bodily ? And what is Chrift's flefh we are to put on ? Is that any more outward or bodily, than that which we are to put ofi^?
^ery 32. Is not the flefh and blood, which they that have eternal life feed on, and which nourifhetli them up to life eternal (they continuing to feed there- on, and not feeding afterwards on flrange flefh, and flrange blood) j I fay, is not this flefh and blood Spi- rit and life ? For that is it which profiteth, John vi. 6^, Is it not the flefh and blood of the Word ? Was not the Word made flefh ? And did not the Word, who was made flefh, dwell and appear in a tabernacle of flefh, and caufe the glory of his own divine flefli to fhine through that earthly flefh ? Oh ! read and con- fider, that ye who have flumbled and murmured againfl the truth, may flumble or murmur no more, but now at length receive the pure and precious doctrine there- of, (and fo come to witnefs the fulfilling of that pro- mife, Ifa. xxix. 18. — 24.) and praife him who giveth underftanding.
^ery 23' Is not the true church, flefli of Chrifl's flefh, and bone of his bone ? Is not the falfe, or anti- chriftian church, flefh of antichrifl's flefli, and bone of antichrifb's bone ? What is the flefh of the fpiritual whore, which is to be flripped naked and burnt with fire ? Shall ever the church, which is of Chrifli's flefli, be flripped naked and burnt with fire ? Nay, doth not his flefh make able to abide the devouring fire, and to dwell with the everlafting burnings ?
CONCERNING CHRIST, &C. 57
^gr^ 34. What is the pure milk of the word, which is milked out to the babes from the pure bread? And what is the bread from which it is milked out? Is it of the flefh of Chrid or no ?
^ery 25- Are not the wicked of the feed and flefli of the ferpent ? Is not that the body of fiedi, of fin, of death, which is to be put off? And are not they who are renewed in fpirit, of the feed and fledi of Chrid ? Is not that the body or garment of holinefs, of righteoufnefs, of life, which is to be put on ?
^lery 36. Is it not as necelTary that the eternal Word be made flefli inwardly, that fo the children may feed on him, as it was for him to take on him an outward body of fledi, to fuffer and die for them, and to fulfil all righteoufnefs, both of the law of the let- ter, and of the law of the Spirit in ?
^lery 37. Is there not that which fpiritually is called Sodom and Egypt ? And do not they which dwell there, indead of eating Chrid's fledi, and drinking bis blood, put his fiedi to pain, crucifying it in and to themfelves, trampling underfoot the Son of God, and counting the blood of the covenant an unholy thing? Read the figure. Did not outward Ifrael fuffer in out- ward Egypt ? Did not jud Lot fuffer in Sodom ? Doth not the fpiritual feed fuffer in and by fpiritual Egypt? Doth not the flefh of the holy and jult one fuffer ia and by fpiritual Sodom ?
^«try 38. What is that which the Gentile-Chridians» who are not Jews inward, circumcifed in heart and fpirit, who know not the inward temple, (the place of the true Jews wordiip, where they wordiip the Father in Spirit and truth) but only worihip in the outward court, which God hath cad off, and left out of his meafure. Rev. xi. 2. I fay. What is that holy city which thefe Gentiles tread underfoot forty- two months? Is it the church, which is of the flefh and bones of Chrid, or no ?
He that knoweth the fubfrance, the feed of the kingdom, the birth of the Spirit, knoweth the flefh ^nd blood which is of the fded. And this flefh is flefh
indeed.
5S SoMiE QJU E R I E S, &c;
indeed, this blood is blood indeed, even the flcfh and blood of the feed's nature; but the other was but the fiefh and blood of diir nature, which he honoured in taking upon him, in which he did the will, in which he offered up the acceptable facrifice ; but yet did not give the honour fronn his own flefh and .blood to it. For the flefh and blood of our nature was not his own naturally, but only as he pleafed to take it upon him and make it his. But that whereof he formeth us, (and which he giveth us to eat and drink) is the flefh and blood of his own nature ; and this was it wherein was the virtue, and wherein is the virtue, life, and power for ever. Happy ! oh ! happy is he who is of it, who is taken out of and formed of him, (as Eve was of Adam) and fo becomes flefh of his flefh, and bone of his bone. Then will he know the myf«^ tery of life, feed on the thing itfelf, and not ftumble about appearances and exprefllons, as thofe that are out of and from the thing itfelf do, through the dark- nefs of their mind, and becaufe of their ignorance of the thing fpoken of in the fcriptures.
An Incitation to Professors feriouily to con- fider. Whether they or wc fail in the true Ac- knowledgment and Owning of the Christ which died at Jerusalem.
WE, who are commonly called Quakers, being a people whom the Lord hath gathered (out of the wanderings, out of the many profelTions, out of the feveral fcattered eftates and conditions, wherein his eye pitied us, and his love found us out) into a meafure of the eternal reft j where we have found that Jife, that power, that manifeflation of the eternal Spirit, and that redeeming virtue, which we never
were
An Incitation to Professors, &c. 59
were before dillindly acquainted with j I fay, having rafted of this, having known this, having felt this, ■ and come to a real enjoyment of it, in fome degree, in our feveral meafures ; we could not pofTibly conceal this treafure, but in bowels of love (and in the mov- ings of the life and power of the Spirit) have been drawn to teftify of it to them who are left behind, grovelling under the burden of corruption, and crying out becaufe of the fin and bondage from the powers of darknefs, who have in a mift with-held their eyes from beholding that living virtue, which is able to fave (and doth fave, blefied be his name) therefrom.
Now this we have often found j That this our tefti- mony hath not been received in the fame Spirit and love wherein it hath gone forth ; but the enemy (by his fubtilty) hath raifed up jealoufies concerning us, and prejudices againft us, as if we denied the fcriptures and ordinances of God, and that Chrift that died at Jerufalem ; profeiTing him only in words, (to win upon others by) but denying him in reality and fubftance.
To clear this latter, (for my heart is only at this prefent drawn out concerning that) we have folemnly profefled, in the fight of the Lord God, (who hath given us the knowledge of his Son in life and power) thefe two things.
Firft, That we do really in our hearts own that Chrift, who came in the fulnefs of time, in that pre- pared body, to do the Father's will (his coming into the world, do6lrine, miracles, fufFerings, death, re- furreftion, &c.) in plainnefs and fimplicity of heart, according as it is exprefled in the letter of the fcrip- tures.
Secondly, That we own no other Chrift than that, nor hold forth no other thing for Chrift, but him who then appeared, and was made manifeft in flefh.
Now it would be nakedly inquired into by profef- fors, what is the reafon that their jealoufies ftill re- main concerning us, and why they are ftill fo ready to caft this upon us ? Certainly if thev did know and own the fame thing with us', (in the Spirit, and in the
power.
€o An Incitation to Professors, &c.
power, in the life, and in the love, which is of the truth) this prejudice and thefe hard thoughts could not remain. But if they thennfelves do not know Chrift: in the Spirit, (but only according to a relation of the letter) no marvel though they mifs both of the Spirit, and of the true intent and meaning of the letter ; and likewife be liable to clafli againft the truth, as it is made manifeft in others.
And indeed the Lord hath (hewn me in Spirit fe- veral times, that they themfelves are guilty of that very charge (and that he will fo implead them at his judgment-feat) which they caft upon us, even of de- nying that Chrift which died at Jerufalem to be the Chrift. For he that owneth the words of fcripture, as he apprehends or conceives them in the reafonings of his mind, and doth not wait to have them revealed in the Spirit, keeping out of his own reafonings and conceivings, and waiting patiently till the Lord open the thing in the Spirit, he fetteth up his own conceiv- ings, or an image in his mind, of the mind of the Spirit, but mifleth of the thing itfelf, which alone is known in the Spirit, by them who wait upon the Spi- rit, there to receive it, and are not hafty to fet up their own reafonings and imaginations concerning the thing in the mean time.
No man can in truth call Jefus the Lord but by the Spirit. But any man that is any thing ferious, and weighs the fcriptures in the natural part, may fo learn to acknowledge his coming into the world, and that he is Lord and King, &c. and may thus call him Lord, yea, and kindle a great heat in his affections towards him i but all this (out of the life, out of the Spirit) is but man's image, which he forms in his mind, in his reading the fcriptures, and obferving things there- from. But the true calling Jefus Lord, is from the feeling of his eternal virtue in the Spirit, and finding the fcriptures opened to him by the Spirit, in a prin- ciple which is above the reafon, comprehends the rea- fon, and confounds and brings it to nothing.
Again i
As: Incitation to Professors, &c. 6i
Again ; there is no true knowledge of Chrifl, no living knowledge, no faving knowledge, no knowledge which hath the eternal virtue in it ; but that which is received and retained in a meafure of light given by God to the creature, in the faith which is the gift, in the grace which is fupernatural and fpiritual ; whereas the reafoning part is but natural. And fuch as have received the fpiritual underftanding, know it to be diftintl from the natural ; and we experimentally find a very clear diftindion, between fcriptures fearched out by the reafonings of the mind (and fo pradlices drawn therefrom) and fcriptures opened by the Spirit, and felt in the life.
Now that profelTors generally have not received their knowledge of Chrift from the Spirit, or from fcriptures opened in the Spirit, (and fo know not the thing, but only fuch a relation of the thing as man's reafoning part may drink in from the letter of the fcriptures) is manifeft by this, in that they are not able in fpirit and underftanding to diftinguifh the thing itfelf from the garment wherewith it was clothed, though the fcriptures be very exprefs therein. Speak of Chrift according to a relation of the letter, there they can fay fomewhat ; but come to the fubftance, come to the fpirit of the thing, come to the thing it- felf, there they flutter and ftammer, and fhew plainly that they know not what it is. /. ■ ^ f.c
Now the fcriptures do exprefsly diftinguifh between Chrift and the garment which he wore^ between him that came, and the body in which he came; between the fubftance which was veiled, and the veil which veiled it. " Lo ! I come •, a body haft thou prepared " me." There is plainly he, and the body in which he came. There was the outward veftel, and the in- ward life. This v/e certainly know, and can never call the bodily garment Chrift, but that which ap- peared and dwelt in the body. Now if ye indeed know the Chrift of God, tell us plainly what that is which appeared in the body ? Whether that was not
the
^y
6i An Incitation to Professors, tec,
the Chrift before it took up the body, after it took up the body, and for ever ?
And then their confining of Chrift to that body, plainly manifefteth that they want the knowledge of him in fpirit. For Chrift is the Son of the Father ; he is the infinite eternal Being, One with the Father, and with the Spirit, and cannot be divided from either; cannot be any where where they are not, nor can be excluded from any place where they are. He may take up a body, and appear in itj but cannot be con- fined to be no where elfe but there; no, not at the very time while he is there. Chrift, while he was here on earth, yet was not excluded from being in heaven with the Father at the very fame time j as he himfelf faid concerning himfelf, " The Son of man, which is ** in heaven," John iii. 13. Nor was the Father ex- cluded from being with 'him in the body^ but the Fa- ther was in him, and he in the Father : whereupon he faid to Philip, " He that hath feen me, hath feen the ** Father." What 1 did every one that faw that bo- dy, fee the Father alfo? Nay, not fo •, but he that faw Chrift, the Son of the living God, whom flelh and blood revealed not, but the Father only, (Mat. xvi. 16, 17.) he faw the Father alfo.
O friends ! look to your knowledge of Chrift, and to your faith and knowledge of the fcriptures, and to your prayers alfo; for it is eafy miffing of the living lubftance in all thefe, and meeting with a fiiadow ; which may pleafe and make a great ftiew in the earthly part, in the natural underftanding and afteflions, but fatisfieth not the foul, or that which is born after the Spirit, but ftill the rry there goes out (where the foul is awakened) after truth, fubftance, life, virtue from God's Spirit in the fpirit, which it alone can fee^ upon.
Thefe four things following I am certain of; whicfai he that cometh into the true light, fliall infallibly ex- perience them there.
Firft, That nothing can fave but the knowledge of Chrift, even of that very Chrift, and no other, who
took
An Incitation to Professors, &c. 63
took upon him the prepared body, and offered it up. at Jerufalem.
Secondly, That no knowledge of Chrifl; can fave but the living knowledge. Not a knowledge of him after the letter, (which the carnal part may get much of, and value itfelf much by) but a knowledge of him in the Spirit; which is only given to that which is be- gotten and born of the Spirit, and only retained by that which abides and remains in the Spirit, and runs not out into the flefhly reafonings, imaginings, and conceivings, about the things mentioned in the fcrip- tures.
Thirdly, That that man who knoweth not Chrifl in fpirit, nor keepeth clofe to him in fpiritj but (through darknefs and mifguidance of the fpirit of deceit) call- cth the Ihinings of his light (his reproofs, his checks for that which is evil, and his fecret motions to that which is good) natural ; this man, though he feem to own Chrifl ever fo much according to the letter, yet in truth denies him.
Fourthly, He that denies Chrifl (in his knockings and vifitations of him in his own heart, and before men in the truths which he holds forth by his fervants and minifters of his Spirit) him will he deny before his Father in heaven.
Oh ! I befeech you do not trifle about thefe things^ (for they are exceeding weighty) left ye perifh from the way ! For milTing of the Saviour, ye mull needs alfo mifs of the falvation. Oh ! that ye knew your ftate, as God knows it to be, and as it is certainly known and felt, in the meafure of his Aifc and Holy Spirit, by thofe which God hath gathered thither, and whofe eyes he hath opened, and prcfervcth open there; glory be to his name therefore : yea^ Z^ory^ glory^ glory^ and everlaft'mg praijes be Jung to him throughout all the holy land; yea, in the very heights of Sioitf by the fouls of the redeemed, from henceforth (md for evermore. Amen : •whofe mercy , love, grace, wifdom, fo-mer,, and rich goad- nefs remaineth and endureth for- ever -^ by and in -which the redeemed live to his praife, zvbfi have ov^erconte by the blood
of
64 An Incitation to Professors, &c.
of the Lamhj whofe blood they know what it is, and nofii elfe knoweth it, but they who feel the fpr inkling and virtue of it. Lo I this is our God, we have watted for him, and how can we but be glad, and rejoice in his falvation ! Oh / let all that live by the breath of thy power, and drink of thy jir earns, fing ■praife unto thee, and exalt thy great and wonderful name for ever and ever I
Some Propositions and Considerations concerning the Nature of Church-Worihips and Ordinances fince the Days of the Apoftles, for the Sake of th'e Simplicity which hath been long held captive therein.
HE that would know the true ftate of the church, and ordinances thereof, muft wait upon God in fear and humility of heart, who alone is able to give the true knowledge and underftanding of thefe things. And he that cometh to the Spirit, waiteth in the Spi^ rit, and receiveth the true light from the Spirit, he fhall be able to meafure ages and generations paft as with a fpan, and fee clearly (in that light) how things were before the apoftafy, how while the church was in the wildernefs, and how things Ihall be again after the apoftafy, when the church cometh out of the wil- dernefs. She herfelf is the fame in all ; but her ftate is different, according to the wifdom and good plea- fure of him who variouOy difpofeth of her. One while ftie is clothed, appearing in the beauty and glo- rious drefs which the Lord had put upon her. An- other while ftie is ftripped of her outward garments, and the harlot drefled therewith, and appearing there- in. After which feafon flie is adorned again as glo- rioufly (if not more glorioufly) than before ; but
whether
Some Propositions and Considerations, &c. 65
whether ever fhe appears more in thofe garments wherein the harlot had been drelTed, and wherein fhe had long appeared, (even all the time of the apof- tafy) the Lord would be inquired of, and waited on to know. Now to help the tender and upright hearts towards the true CenCe of thefe things, the Propor- tions and Confiderations following are given forth, which he that fincerely waiteth on the Lord, from him may receive the true underftanding and right acknow- ledgment of.
1. That upon the coming of Chrift, and the change of that outward covenant, the diftindlion between the outward Jew and Gentile fell, they becoming all one, as in relation to Chrift; and then another diftinftion arofe in relation to the faith, believers becoming Jews now, and unbelievers Gentiles.
2. That thefe true and inward Jews had not only the inward faith, the life, the power, the Spirit; but alfo a miniftry, ordinances, and gifts of the Spirit re- lating to their prefent ftate.
3. That there was a time, after a long and fharp fight between the true minifters, who appeared in the true light and power of the true Spirit, and the falfe minifters, who alfo appeared as minifters of righteouf- nefs, and as in the power of the Spirit, but were not fuch indeed, but inftru6ted by Satan to transform themfelves into a refemblance and likenefs of minif- ters of righteoufnefs : for though they faid they were apoftles, and feemed fo in appearance ; yet their fpi- rit (being tried) was found not to be the Spirit of the apoftles : I fay, there was a time, when there was a divifion (or fepararion) made, between the inward temple and the outward court.
4. That when this divifion was made, the outward court was given to the Gentiles ; not any longer re- ferved by God for the true worftiippers, who worfhip in Spirit and truth ; but given to the unbelievers, the worihippers out of the true faith, the worftiippers out of the Spirit, and out of the life.
Vol. III. E 5. That
60 Some Propositions and Considerations, &c»
5. That henceforward (fince this reparation) the believers, or true Jews, are not to be expefted in the outward court (in the worfhip thereof, wherein they were found before this feparation) but the unbeliev- ers, the Gentiles (who have not the true nature, but at beft but the appearance of the Jew) are to be ex- pcdted there, and the true Jew is to be looked for and found more inward.
6. That therefore which allureth to look for God there, and to wait for him in the ways and worftiips of this time of the feparation, is not the true Spirit (which rightly guideth the fimple heart to the place where God appears, and where he is to be waited for) ; but the wrong fpirit, who, when he cannot ftifle the fimplicity, and hinder it from breathing and feeking after God, waits to draw afide and miflead it.
7. That the great way of that fpirit's mifguiding and mifleading the honeft heart, in its breathing and longing ftate, is not by a diredt taking it off from feeking after God; but rather by pointing it to a way to feek him in, wherein he once appeared, and was en- joyed, but is now withdrawn from.
8. He that will keep clofe to God, and not be withdrawn from him, muft watch to his Spirit, and know the leadings of it, elfe he will not follow the Lamb whithcrfocver he goes ; but ftay behind in fome obfervation or pra£tice which the Lamb is gone out of J and fo mifs of his leader, and meet (inftcad there- of) with another leader, even the fpirit of antichrift, who enters into the outward court, and outward prac- tices, fo foon as ever the Spirit of God hath left them.
9. That God's people, fince his withdrawing in- ward, and giving the outward court to the Gentiles, have been much deceived by the antichriftian fpirit, and led captive into Babylon ; infomuch as God, when he Cometh to overthrow antichrift, with the Babylon of his building, finds them there, and calls them out from thence. For the light growing low, and the deceit great, and the fpirit fubtil ; how can the poor,
weak.
Some Propositions and Considerations, &;c. ^y
weak, innocent babe efpy that fpirit, and efcape his fnares, when he tennpts to thofe very paths and ways of worfhip wherein the faints had walked and met with God, before the Spirit of the Lord departed out of them, and gave them up to the Gentiles ?
10. That there is danger to the people of God of not underftanding his call out of Babylon, but abiding there, through the fubtil entanglements of the falfe fpirit, who bewitcheth (with the cup of fornication) to make Babylon appear as Sion, her do6lrines as the truths of the gofpel, her ordinances and ways of wor- fhip as the true ordinances and ways of worfhip. For the deceit is exceeding deep, and the myftery of ini- quity very great, following the heart clofe which the Lord is drawing to depart therefrom ; and if the Lord God is not ftrong and vigilant, who judgeth the whore, fhe would ftill keep her hold of the heart ■, and if the heart be not kept very clofe to the Lord in the judg- ment, it cannot come out of Babylon, but will ftill be entangled and held in fome part or other of the myftery of its deceit.
11. Such of the people of God as do not wait to underftand and receive the full call, and fo do not follow the Lord perfedlly out of that city of abomina- tions; but by her fubtilties, and inward and outward witchcrafts, are held captive therein, and found in any part thereof when the Lord cometh to judge herj fuch muft partake of the plagues from the hand of the Lord, who will not fpare her, nor the fpirits of his deareft people who are found there, in the day of his vifitation and righteous judgments.
Therefore come out of her, come out of her, O ye that love your fouls, and the pure prefence and frefli light of God's countenance ! Ye that know what it is to provoke him to jealoufy, and fear the weight of his hand upon your fpirits ; ye that love the holy land, the holy city, and temple of the living God, oh ! come out of that impure building, that flefhly build- ing, thofe fleflily ways and worfhips which that fpirit adorneth, to make them appear as if they were fpiri-
E 2 tual.
68 Some Propositions and Considerations, &c.
tual. Oh! depart ye, depart ye, out of your new removes ; for they are alfo polluted, and not your reft ; but fhort of that wherein the reft, the peace, the prefence of the Lord of life is felt by others, and to be found by you.
And confider this, if ever ye will come to the holy city, which was once built in the days of the apoftles, but (fince the divifion of it from the outward court) hath been trodden down, and trampled under the feet of the unbelievers, even while they have been wor- Ihipping in the outward court (which God once built and chofe, but afterwards withdrew his Spirit from, and gave up to the unbelievers) ; I fay, if ever you will come to this holy city, the holy land wherein it is built, and the holy hill whereon it was founded, ye muft pafs through the wildernefs, be exercifed in the wildernefs, even till ye are fitted for itj and not ftrive to raife up a building yourfelves in the likenefs of it; but wait till God hath hewn and prepared the ftones by his Spirit, and then (by the fkill of the Spirit) build up his Sion again.
Therefore, in the fear of the Lord, confider feri- oufly, meekly, humbly, and brokenly, that the Lord may manifeft your prefent ftate and condition unto you, whether ye have not erred in thefe things as well as others, and have not caufe to repent of your for- wardnefs herein, and to acknowledge that your build- ings have been raifed in the forwardnefs of your own fpirits, and in the confidence of your reafoning upon fcripture-words, without feeling the prefence (guid- ance and holy power) of God's Spirit raifing up the foundation of many generations, and rearing his own pure houfe upon his own holy mountain.
In the Lord's hand is the time and feafon of build- ing his own houfe. David, though his defire was ap- proved, yet might not build the outward temple in the time of his choice ; but God's time and feafon was to be waited for, both for the firft building, ^d for the rebuilding of it. There is likewife a feafon for the rebuilding of fpiritual Sion, after the long capti- vity
Some Propositions and Considerations, &c. 6^
vity of it in myftery Babylon. Now he that is for- ward, building before the time and feafon of the Spi- rit, buildeth without the Spirit, and his building is not of the Spirit, but of the nature of Babylon, which is wholly to be departed from, and left behind, in the foul's travels and progrefs towards Sion : and whatever is of the nature of Babylon, muft at length fall with Babylon, (in the day of her terrible judgment) if the Lord in mercy do not fliake it, and caufe it to fall before,
Therefore, O all profeflbrs! awake out of the flefh^ and all flefhly reafonings, into the Spirit of life ; and examine there both your inward and outward build- ings, that your lofs be not great, and your anguifh unutterable in the day of the Lord, when all thofe buildings, which are raifed and preferved in the pure life and power, fhall fhine in the beauty ancj glory of God's Spirit, and the greateft glory of flelh and flelhly buildings fade and wither.
The Sounding of Bowels towards thee, O England !
EARLY in the morning, on the 26th day of the fixth month, 1660, this, in the frelhnefs and quick fenfe of life, fprang up in my heart again and again. O England, England, England ! how good had it been for thee,, that thou hadil known and walked in the way of peace !
There is a way of peace for perfons and nations to know and walk in ; but every perfon and nation doth not know and walk in this^ way, but rather in the way of trouble.
Quefl. ^Fhat is the way of peace ?
E 3 M,
70 The Sounding of Bowels, &c.
AnJ, It is the way of the "pure wifdom, the way of the light and guidance of God's Spirit, frona whom the creature came, and by whom alone it can be rightly ordered. He that waiteth on him for counfel, he that iubje6teth to, and walketh in his counfel, he walketh in the way of peace.
Quefl. What is the way of trouble ?
AnJ. The way of a man's own wifdom and counfel. For a man or nation to do that which is right in their own eyes. This is the way of man, whereby he thinks to eftablifh himfelf, and put an end to his troubles; . but he errs therein, as in the end he ftill finds to his woe.
Now, O England! confider; haft thou the guidance of God ? Hath the light which hath guided thy fteps been lighted by him, or by his and thy foul's enemy ? For there is a fpirit (of a contrary nature to God) near man, which he fuddenly taketh counfel of, when his heart is not acquainted with, nor receiveth counfel of the Lord. And this counsellor is the deftroyer both of perfons and nations, leading them in ways of ruin and fubverfion, under an appearance of being the proper ways of peace and fettlement.
It is true of nations, as well as perfons, that what they fow, that fhall they alfo reap. God meafureth out their time unto them, and when that is over, his time of judging and pleading with them comes. And woe is then unto them who have afled in their own wills and wifdoms, out of the pure counfel ^nd . fear of the Lord, wherein they fhould have Hood and been guided.
It is a day of trouble and diftrefs. The weight of the iniquity of this nation begins to be felt upon it. Oh ! let every one fearch and bow before the Lord, under his righteous judgments ! that there may be no going on in that which bringeth and will increafe the judgment; but a turning towards that which inter- cedes, and opens the fprings of mercy.
Two things lie heavy on this nation ; to wit, a run- ning on in tranfgreflions of feveral kinds againft the
Lord,
The Sounding of Bowels, &c. 71
Lord, (forgetting his tender mercies, with the days of former diftrefs) and an afflifting others whom he loves, and hath led, and is leading out of tranfgreflion. Oh ! that thefe things might come to an end, that the anger of the Lord might ceafe, and the ways of his judgments and pleading with this nation be ftoppedj for who can Hand before him when he rifeth up in con- troverly againft them ?
There is but one eye which can rightly fee the hand and judgments of the Lord; yea, it pleafeth the Lord fo to manage them, that only the eye which is of him may fee them. Man muft be taken in his wifdom, and caught in the fnare of his own underftanding-. He that will fee the things of God, the ways of God, the counfels of God, the love and fweetnefs of God, (yea, the very judgments of God) muft receive from him the eye that feeth them. Oh ! that men might feel after, and come into, that wherein they might be pitied, and fpared by their Maker. Man muft bowj that which is of God in man (which hath long lain under opprelTion) muft be exalted. It is the day of his power, and he will reign in it. Oh ! happy they that bow to his fcepter, and kifs the ftiinings of his light, (even the ftiarpeft rebukes of it in their hearts) that they may turn from, and travel out of, the dark- nefs, (where is death, deftru6tion, and mifery, even in all the counfels and ways of it) and come into unity with that which is pure, and live.
Written in Ayleftury prifon, 27th of 6lh month, 1666.
E 4 A faith-
C 7« ]
A faithful Guidance to the Principle and Path of Truth, whereifi eternal Life is witneffed, by thofe who are born thereof, and walk therein.
THERE mufl be fomewhat let down from God into a man's heart, to change his heart, and re- deem it to God, or he cannot be faved. Pie muft receive a feed, be born of a new and incorruptible feed, or he cannot be renewed from his corrupt nature and ftate. He muft be born of water and God's Spi- rit, or he cannot enter into God's kingdom.
Now this is the true religion ; namely, to experi- ence and be fubje£b to that power which redeems to God ; which breaks the power of the wicked-one in the heart, firft cafting him out, and then taking pof- feflion of the veffel, and filling it with the holy trea* fure.
Queft. Bui how frn^ a man meet with fuch a thing as this?
Anf. The fcripture (which gives a faithful teftimony concerning; the truth) (kith, Chrift, the Word of faith, which the apoftles preached, is nigh, Infomuch , as a man need not fay. Who (hall go up or down to fetch it ? But what faith it ? " The word is nigh thee, *' in thy mouth, and in thy heart." This is that which reconciles to God, cutting down and flaying the enmity by the power of the crofs, and bringing up the feed. This is the adverfary in the way of the finner, which he that maketh peace with fliall be re- mitted all his trefpafles pall, and find power and tlrength againft fin for the time to come, as he is ga- thered into, and brought forth in his pure life and nature.
Queft.
A FAITHFUL Guidance, &c, ng
Qiieft. But how Jh all I know and receive this ?
An/, That in the heart which is contrary to fin, which difcovereth fin, which witnefl^eth againil fin, and is drawing the mind from it, furnifhing thofe with a new and holy ability, who wait upon the Lord in it ; that, that is the thing, though in ever fo little a feed or low meafure. Now he that minds this, hearkens to this, turns from what this (in its pure unerring light) fhews to be evil, follows (in the will, ftrength, and ability which is of this) what this Ihews to be good, he receives it; and waiting upon it, and becoming daily fubjeft to it, fhall grow up in it, increafe in the knowledge of it, and acquaintance with it, and receive of it daily more and more. And thus the man whole way was vile, whofe heart was naught, formed in wickednefs, filled with corruption, daily bringing forth fin and fruits unto death, fiiall find thefe (by the pure light, and holy inflruftions of life) daily purged out of him, and Chrift formed in him, and the holy fruits of righteoufnefs brought forth through his veflel, by the power and Spirit of Chrift, to the glory of God the Father.
And then being in Chrift, being in the principle of his life, and acting therein, here is peace in the foul, reft to it from its enemies and God's judgments, and acceptance with the Father in what the foul thus is and works.
But then the world will perfecute and hate exceed- ingly ; becaufe this foul, who thus fubmits to God, and is thus changed by him, is not of the world, but of the Father, which begat it in Chrift, and formed it in his image and likenels.
Likewife in this light the eyes are opened to read the fcriptures, and to underftand therein the conditions of the people and faints of the Moft High in former generations, and how the wicked fpirit wrought then, to oppofe the truth and ^people of God, and to draw- men into deceit. Yea, and many other ways the fcrip- tures are exceeding fweet and ufeful, being read in
that
74 A FAITHFUL Guidance to the
that which gives the true fenfe and underftanding of them.
But let him that once putteth his hand to the plough (beginning to feel fomewhat of God, and to lubjedt unto it, and fo to tafte of the peace and pure- nefs of it) never look back to the world, nor mind the temptations and oppofitions he will meet with from that nature and fpirit, cither in himfelf or others; for if he do, he will never be able to travel on, but rather confult with flefh and blood, and fo return back into Egypt, and lofe the crown which is laid up for thofe who pafs on through the wildernefs, through the trials, through the temptations, through the wants, through the various exercifes to their journey's end.
This is the path of life in brief; happy is he who feels the guider into it, and faithfully follows hiai therein to the end.
There is another queftion fprings up in my heart, which is this :
Queft. How may a man come to have his ftns wajhed away by the hlood of Chrijl ?
AnJ. By coming into the light, and walking in the light, which difcovers the blood, .ind wherein alone it is fprinkled by God, and felt by the foul, he may receive the cleanfing which is by it. This is accord-r ing to the teftimony of fcripture, as i John i. 7. «* If we walk in the light, as he is in the light, we " have fellowfhip one with another, and the blood of *« Jefus Chrift, his Son, cleanfeth us from all fin.'* By the light the darknefs is difpelled, and in the light the corruption and filth is waihed away by the blood, and the foul (mind and confcience) cleanfed from it.
<^ This then is the meffage that we have heard of « him, and declare unto you, that God is light, and ** in him is no darknefs at all," ver. 5. What then X Why then they that will know God, and walk with God, muft by the virtue of his truth be turned frorn darknefs to light, and from the power of Satan unto God (as A6ls xxvi. 18.); and in that light he fh.ali meet with the Father, and with his Son Jefus Chrift,
and
Principle and Path of Truth. 7^
and have fellowfliip with them, ver. 3. and fhall be wafhed (both v/ith the water and with the bloody and kept clean and pure thereby in the fight of God.
Queft. But how Jhall I come into the lights and bow may I walk therein .<*
Anf. Chrift is the light. (He is the light of the world, the light of men, the light of life. And thou needft not fay in thine heart, Who fhall go up to hea- ven, or down into the deep for him ? For he is near, in thy mouth, and in thy heart. This is the word of faith, which thou art to believe in, love, and obey; that in the love, faith, and obedience thereof, thine heart may be circumcifed, and thou mayeft live. This is the gofpel of our falvation, even this Chrift, this word, this light, this life, which redeems from fin, which deftroyeth the deftroyer, and fettetti the foul free to ferve and live to the Lord. This was the meffage the apollles had to deliver in their day, as Rom. X. 8. And this was Mofes's meifage too, when he fpake concerning the new covenant. For Mofes did not only deliver the old covenant, but he alfo fpake concerning the new, even another covenant than that of Mount Horeb, Deut. xxix. i. And the word of this other covenant was not the law written in ta- bles of ftonej but the word nigh in the mouth and heart, chap. xxx. 14.
Objeft. But that place fpeaks of doing (which is the voice of the old covenant^ do this and live) j but the new covenant Jl and s in believing.
Jnf. The end of faith is obedience. Why do I be- lieve Chrift, but that I may receive the law of his Spirit, and walk before him in the newnefs of the obe- dience thereof? And lie that obeys is of the faith, and in the truth ; and he that obeys not, is out of it} is not in the power, not in the life, which brings forth the obedience; fo out of the thing which re- deems, and in which the redemption is witneffed : but he that obeys, he that doth the will, he is in the righteoufnefs, in the power, in the life, from which the obedience fprings.
And
y6 A FAITHFUL Guidance to the
- And here the wafhing and purifying of the foul is truly known and witnelTed. Outward facrifices under the law were vain, as to cleanfing the foul j and an outward belief of what Chrift did and fufFered, effedls not the thing now. What then ? The new creature doth; the pure faith dothj the pure obedience doth. It did it formerly, it doth it ftill, and nothing elfe can do it. " Bring no more vain oblations j but wafh ye, '* make you clean j put away the evil of your doings " from before mine eyes j ceafe to do evil, learn to «* do well," &c. But how fliould this be ? Could they ever attain this by the old covenant ? Nay j but Mofes had not only delivered them the old covenant, but alfo had directed them to the new, to the Word of faith, to the Word of life and power in the heart and mouth, through the obedience whereof they might •wafh themfelves, (as Peter, even in the gofpel-times, fpeaketh, i Pet. i. 22.) put away the evil of their doings J ceafe to do evil, learn to do well, &c. And what then ? Why then they Ihould receive the cleanf- ing through the blood of the Lambj for then, though their fins were as fcarlet, they fhould be as white as fnow J though they were red like crimfon, they Ihould be as wool, Ifa. i. 16, 17, 18.
So Micah tells them, (when they a(ked how they might come before God to pleafe him ?) " He hath " ihewed thee, O man, what is good j and what doth *' the Lord require of thee, but to do juftly, and to <' love mercy, and to walk humbly with God," Mic. vi. 8. Where or how doth God fhew this to man ? Had not Mofes told that before ; to wit, by the Word nigh in the mouth and heart ? There is fomewhat near man, even in his mouth, which divides his words one from another, (hewing him (at fome times, and would do it oftener if he heeded it) which are bad words, and which are good words. What is that that doth this ? The fame thing alfo is in his heart, as a difcerner of the thoughts and intents thereof, Ihewing him "when there is a good thought, defire, or inten- tion in his mindj and when there is a bad or wicked
one.
Principle and Path of Truth. 77
one. What is this? Oh! that men knew what it is! Oh'. that they could fear the Lord, and become fubjed to it, and they fhould Icnow what it is !
Every man that will be fanftified, and inherit God's kingdom, muft be born of the will of God. He muft deny his own will, (as Chrift did ; not my will, faid he. Father, but thine be done) that muft be cru- cified. He muft fufFer in the flefh, die to the fiefh, and live in and to the holy nature and Spirit of God.
Now thus a man comes to be born of the pure will ; to wit, by hearing the word nigh in the mouth and heart, and becoming fubjed to it. This cuts down his own will day by day, and brings up the will and nature of God in him, through which he is changed and fandified, and becomes a new creature. For the old creature is made up of the old underftanding and will; but the new creature is made up of the new.
" Wherewithal ftiall a young man cleanfe his way? ** By taking heed according to thy word," faid Da- vid. What word was that ? Was it the word of the old covenant, or the word nigh in the mouth and heart? And " thy word," faith he, " is a lantern to " my feet, and a light to my path." What word was that, the word of the firft covenant, or the word of the fecond ? "The law of the Lord is perfed, «* converting tke foul." What law is that? " The ** teftimony of the Lord is fure, making wife the fim- *f pie." What teftimony is that ? " The ftatutes of " the Lord are right, rejoicing the heart." What ftatutes are they ? (Were not the ftatutes of the old covenant heavy and burdenfome ?) " The command- *^ ment of the Lord is pure, enlightening the eyes." What commandment is that ? Yea, what is that which is " fweeter than the honey, and the honey-comb," which overcomes with fweetnefs ? Oh 1 that men could read ! Oh ! that men could fee the thing which is pure, and maketh pure; which is righteous, and maketh righteous. After men have feen the thing, there is a great way to travel to it; but how far are
they
.^8 A FAITHFUL Guidance, &c*
they off, who do not fo much as fee it, but are in tho darknefs and prejudices of that nature and fpirit which is contrary to it.
Now if the Lord, in his tender mercy and love to thy foul, bring thee to a fenfe of this thing, and thou beginneft to feel this precious fearching word difco- vering any evil to thee, either in thy heart or ways, oh ! do not difpute, do not reafon againft it ; but blefs the difcoverer, bow to the Son, become obedient immediately, faithfully following the Lamb therein, left he remove his light from thee, and fufFer darknefs and the difputing wifdom to overtake thee.
Chrift is not of the world, and he leads out of the world; out of its vanities, ways, cuftoms, fafliiofls, &c. A man cannot ferve Chrift and the world. Can any man be born of the Father, be begotten by him out of the fpirit of the world, and yet live in that, walk in that, which is not of the Father, but of the world ; which came from the worldly part, is of the worldly part, nouriftieth and pleafeth the worldly part in man, but pleafeth not the Father ? Can that man who is not of the world, but of the Father, do any thing that upholdeth the luft of the flelh, the luft of the eyes, or the pride of life, either in himfelf or others ? Doth not the Spirit of the Lord, where it is hearkened to, draw out of thefe, and out of all things which are of thefe ? Therefore confider well what it will coft, and how hard it is to follow Chrift ; that thou who defireft to be the Lord's, mayeft receive help and ftrength from him to be faithful, that in his Itrength thou mayeft overcome all that ftands between thee and life, that fo thou mayeft receive the crown, and inherit the kingdom which is prepared for, and given to, the faithful, who labour and fight not in vain J but gain ground and conquer (yea, at length become more than conquerors) through the mercy, love, might, and power of the Lord.
Some
[ 79 ]
Some fenfible experimental Questions and An- swers from the Tenth Chapter of John.
Quftft. I . T X r ^O is the good Shepherd of the JJjeep ?
y Y Anf. The wifdom, life, and power of the Father (which dwelleth in, and is manifeft through the Son) is the Shepherd. He that is the truth, the way, and the life, he alfo is the Shepherd and Bifhop of the foul.
Quell. 2. JVho are the jheep?
Anf. They that are born of this wifdom, gathered by this life, turned to this power, they are the Iheep. They who are changed by him into his nature, they are of him ; fheep of him, the Shepherd ; lambs of him, the Lamb ; doves of him, the Dove.
Que ft. 3. JVhat is the fold of the fheep ?
Anf The wifdom, life, and power of the Father, even the fame that is the Shepherd. The Father's hand wherewith he covers them, wherein he inclofeth them, that is the fold. For it is the power, wifdom, and life of the Father, which gathereth the fheep ; and he gathereth them into his wifdom, into his life; and that is a wall or fold about them.
Objefl. Is not the church the fold '^
Anf. This in the church, or the church in this, is the fold ; but not out of this. For there is no fafety or prefervation among any fort or gathering of people, but as they ftand and abide in this. And ftanding and abiding in this, they have authority and power from the chief Bilhop of the foul ; but none out of this.
Queft. 4. Who is the door ?
Anf. The Shepherd is the door alfo, who lets into the fold, and fhuts out, at his pkafurci and none can rightly enter but by him.
Queft.
8o Some Questions and Answers, &c.
Queft. 5. What are they that run before the -power ^ or farther than the -power leads and guides them ?
Anf. They are thieves and robbers, and they may deftroy the life and frelhnefs in thofe that are not watchful ; but they cannot help to fave or build up, becaufe they themfelves are out of that, come out of that, and aft out of that, which alone can do it.
Queft. 6. How may the fheep he difcerned from the goatSy and from fuch alfo as put on the fheep* s clothings hut yet are not fheep in nature andfpirit?
Anf. By their lamb-like nature, by the meeknefs and innocency in them which is of the Lamb, which none can have but they that are of himj for it is not to be,found in man's nature, nor to be attained by his art. They alfo know and hear the voice of the Word nigh in the mouth and heart, and follow the law of his Spirit, received from his mouth, which none elfe but his fheep do, or can do j for this is given by him, and it is given by him only to his Iheep.
Queft. 7. What doth Chriji the Shepherd (the eternal Wordy the wifdom^ lifcy and power of the Father) do for his fheep ?
Anf. He doth great things for them, which who can utter ? But happy is he that feels and knows them. He gives them a new nature, a new fpirit, a new heart, a new name, which none knoweth but he that hath it; for it is written on the white ftone, which none elfe receives, nor none elfe can read, but he that hath the eye which is of him, what is written thereon. He giveth them eternal lifej he leadeth them into the paftures of life j he giveth them to drink of the wa- ters of life. He putteth them forth out of the prifon- houfe, out of the chains and fetters, out of the dark- nefs, out of the bonds, and from under the burdens of the foul, into the pure light and liberty of the Spirit, where they tafte, know, and enjoy of his free- dom, and dwell with him, and reft with him, and lie down with him, and rife up with him, even in the fame eternal life. Spirit, and power, wherein his dwell- ing-place is, And all this they enjoy fafely, hearken- ing
Some Questions and Answers, &c» 8i
ing to the voice of the Shepherd, and turning from the voice of the ftranger, which it is natural to them to do. For being turned froin man, born of that which is immortal, and keeping to that-, that ear which is there received will alone hearken to the voice of him who is immortal) and the voice of the ftran- ger (who fpeaketh of himfelf) is prefently difcerned and turned from, by him that hearech with the true ear. The Lord God, who is the fpring and fountain of all goody ivifiame -people ijvith deftres after the pure Itfe^ and holy nature y which is of and from Chrifi the feed, his Son, andfatisfy thofe defires which arefingly and uprightly after him^
THE
CONCLUSION.
GLORIOUS was the eftate of the church before the apoflafy, for purity of doctrine, for holy order and difcipline, for love to God, one to another, ind to all men, (even of enemies) for faith in God, for the prefence and power of his Spirit among them, (infomuch as the unbeliever coming among them, might find his heart and ft:ate reached to, and be forced to confefs and report that God was in them of a truth) for finglenefs and uprightnefs of heart, meek- nefs and innocency of fpirit and converfacion, for zeal for God and his truth, fufFering the fpoiling of their goods, imprifonments, ftripes, and many other ways, both from the heathen, and alfo from the profeiling Jews, who had been the church once. Oh ! what fhali I fay concerning the beauty and lovelinefs of that ftate ? Ye that would know it, oh ! wait to feci it in that which gives the true fenfe of it. Vol. in. F Bat
82 The C O N C L U S I O N.
But over this glorious ftate came a dark, thick, corrupt night, wherein the kernel was loft, and the Ihell defaced j wherein the houfe, which had been fwept and garniftied, became again recovered and pof- fefled by the wicked fpirit. And how great hath this darknefs been ! Oh ! what a kind of church hath ap- peared in the world, wherein the fpirit of enmity hath dwelt and aded in men, under the name of Chrif- tianity ! So that inftead of loving and feeking the good of enemies, they are ready to rend and tear one another for every little difference, and will be lords over mens faith, requiring men to praiflife things in religion before the Spirit of the Lord teacheth them fo to do, which the apoftles did not. For though they had from God the exprefs knowledge of what was truth, and could certainly inftrufl and build up men therein, yet they were not lords over mens faith ; but if men were otherwife minded than according to what they knew and taught, they could wait and bear with them, bidding them walk fo far as they had attained, and God in his due time would reveal the reft alfo. Oh ! that men were come to this fpirit again ! then they would be Chriftians indeed, and then they might be known to be Chrift's difciples, by their loving the brethren and fellow-difciples. But with- out this love, mens religion is but a tinkling cym- bal, making a noife and found of fomewhat, but not having the true nature or virtue of religion in it.
Now will it not be a glorious day, when the Spirit . of the Lord cleanfeth away this thick darknefs, and caufeth the light of his pure truth to arife and appear again ? Why there is fuch a day to be, wherein the true church (which was reproached and driven into the wildernefs) is to come out of the wildernefs again, and her witneffes ftand on their feet again, and her feed to fpring up in the power of life, following the Lamb, who marcheth on fighting with the fword of the Spirit, (the word of his mouth) conquering and to conquer thereby the corrupted antichriftian world, even as he did at firft the corrupt hcathenilh world.
The
The C O N C L U S I O N. 83
The Lord will purify his temple, and cleanfe the world by the plagues of his angels which he hath prepared, making way for the beauty of his truth, and the church of his gatherings wherein he will bring forth his righteoufnefs, wherein his power fhall appear, wherein his prefence Ihall be made manifeft, wherein that which fhined before in the primitive church, fhall fhine again in this new-reared building of his, infomuch as men lliall be forced to fay, 'This is the church of Chrifi indeed, God is here of a truth ; this is the Gofpel-Jerujakm indeed , zvhich is built upon the holy hill of Sion -, in ivhich innocency, right eoufnefs, truths love, fweetnefs, peaceablenefs, and the gentle nature and Spirit of the Lamb lives and reigns ; and the Lord blefs thee, O habitation of jujlice, and mountain of holimfs.
Now of a truth this work is begun. The times of refrefliment are come from the prefence of the Lord. The Lord hath heard from heaven, pitying the cries of his leed, and hath vifued their fouls, cauling the light of life (even the pure light of the everlaiting cove- nant) to fhine upon their tabernacles. But whoever would know thcfe things, and partake of them, muft come in at the door, by the guidance of the Spirit, through the light which is with him. And he that would enjoy the full light (even the (hinin^s r'oith of the fun at noon-day) ruuft begin with it.-, glimmerings, even that in the heart, which difcovereth and draweth out of the corrupt ftate of the world towaids the Fa- ther. Oh ! hear and live. Do not difpuce about it, but wait to feel itj upon the feeling of it, dcfpifmg the fhame, and taking up and enduring the crois, and fo bearing the reproach and fuiferings of Chriil in thy age and generation. And as thou obeyeft, thou flialt know of its do6lrine; but out of the pure faith and obedience, there is no true, found, deep, rooted knowledge; but all of that kind mufh be parted with, for the knowledge which is of the faith, and which is made manifeft and increafed in the obedience; which knowledge is of a far more excellent kind and nature, than that which thou art to part with for it. Tht;
F 2 Lord
84 The C O N C L U ^ I O N.
T^rd guide thy mind, and ftrctch forth his hand to help thee, who from the leafl: touch of a pure nature and fpirit, defireft after the pure truth and way of eter- nal life. Amen.
This teftimony (here held forth) is faithful and true, and (I know) the witnefs of God in many hearts will anfwer to it ; and happy is he that maketh a right ufe of it. For, fo doing, his foul will not fall fhort of the pure living truth, nor fet up any thing elfe for truth which is not.
To fuch as are not fatisfied with a Profeflion, without the true Life and Power, but have lincere Defires in their Hearts after the Lord himfelf, and a Willingnefs to be acquainted with his pure living Truth, and with the Soul's true Guide and Leader ^ this Experience is in my Heart to exprefs unto you, which wc have all along witneiTed in our Travels out of the dark corrupt Land, into the Land of Life and Purity.
WE have ftill found the wilier, the runner, the felf-ftriver, the wife comprehending part, &c, left behind ; and the grace of God alone able to lead towards him, and the birth which is of and by grace ftill to obtain the mercy. And Chrift is our life, and in the union with his Spirit lies all our ability and ftrength; and that knowledge of Chrift, which wc witnefs to be life eternal, we did not meet with whilft we thought to have it in the fcriptures, but it hath been all along revealed to us by God's Spirit -, fo that
wc
To SUCH AS ARE NOT SATISFIED, &C. 85
we can truly fay flefh and blood did not reveal the Son to us, but the Father. Yet that which the fcrip- tures teftify concerning Chrift is exadlly true accord- ing as it is there related, and is fo acknowledged and really owned by us; though we obtained not our knowledge of Chrift by the letter, but by receiving a principle of life from God j and coming into union with his Spirit, we came to the true knowledge and owning of the letter; which as it came from the life, fo can it only be rightly read and underftood in the life from which it came : fo that he that is out of that, cannot but err concerning the letter, and misjudge concerning the things of God ; whereas he that is guided by, and lives in, God's Spirit, (receiving his knowledge there) cannot err concerning the Spirit, or concerning the letter; but hath that within him, which gives to him, and preferves him in, the true fenfe and underftanding of both.
Now, friends, this is an excellent thing indeed, to come to, and be acquainted with, and receive that, which the fcriptures teftify of; to wit, to receive Chrift, to feel union with him in his Spirit, to enter into the new and holy agreement with God, into the cverlafting covenant of life and peace, to feel the par- tition-wall broken down, and the wall of falvation reared up, and the defence which is thereby; to find the law of God, the law of life, the law of the new creation, written in the heart; the pure fear planted there by God, which keepeth the mind and fpirit from departing from him; to have his Spirit put within, caufing to walk in his ways, and to keep his ftatutes, and judgments, and do them ; and fo to have union and feiiowftiip with the Lord in that which is pure and living of him, in Chrift the new and living way, which was before the fall, and leads the obedient out of the fall, even beyond Adam's ftate, into himfelf who never fell, in whom li no fin, nor erring, no not for the wayfaring man, though a fool, who often erred and wandered before he came thither ; but there the Father's hand, even the hand of the eternal power,
F J , is
86 To SUCH AS ARE NOT SATISFIED, &C.
is felt, which none can pluck out of. Oh ! that ye
knew the infallible leader, and were turned fr6m dark- nefs to the light, (and did believe therein) and from the power of Satan unto God, that ye through his Spirit might undeniably witnefs the myfteries of his kingdom, and partake of and enjoy that which his love, grace, and mercy, plentifully diftributes among his children that wait upon him in one way, under the holy ordering of his Spirit -, which was long harped at and longed after by many of us ; but we could never meet with it, till the Lord in his mercy caufed the light of his day to fhine into our hearts, which chafed away the darknefs of the night, and made the things of the day manifeft.
Are ye of the houfe of Jacob ? Are ye of the right feed ? Are ye of the true breathers after God's holi- nefs, after the life and righteoufnefs of his Sion ? Oh ! then come ye, know, acknowledge, receive, and wait to walk in the light of the Lord ; and do not join to that in you which is feparated from, and knoweth not, the light of the Lord, but oppofeth it. And, friends, 1 befeech you, take heed in this point; for he that denieth, refufeth, oppofeth, fpeaketh evil, or thinketh hardly of any thing that is indeed of Chrift, doth it to Chrift himfelf, in Chrift's account, (that is, Chrift looketh upon it as if he had denied him, refufed him, oppofed him, fpoke evil of him, &c.) and it will be fo laid to his charge in the day of the Lord. And in- deed fuch is my love to you, and fuch my defire after your eternal good anJ welfare, that I would not have you ftumble at the light and power of life, which the Lord hath revealed and ftretched out (in this day of his mercy) to gather and fave with; but feel the ga- thering by it from all that fcattereth from the Lord, with the prefervation which is thereby, and the cffed- jng of that in your fpirits which it is able to effect, as it comes to manifeft itfelf unto you, and to put forth his ftrength in you. So wait for the gathering \]nto the light, (the light of the everlafting day of God) and into the power which is able to redeem and
defend
To SUCH AS ARE NOT SATISFIED, &C. S7
defend the foul from all that is contrary to God. And when ye are there, be diligent and faithful to the Lord : and feel (oh ! daily wait to feel from him) the unclothing of your fpirits from all their own un- righteoufnefs ; yea, from all their own righteoufnefs alfo, (which is but as filthy rags before the Lord, even of the fame nature with the unrighteoufnefs) that ye may be clothed upon with the new and living garment, wherein there is neither fpot nor wrinkle, nor any fuch thing. For they that are of Chrift, and in Chrift, do as really put on the nature, the Spirit, the garment of the fecond Adam, as ever they did put off the old garment, nature, and fpirit.
This is from one, who uprightly and fingly de- fireth your union with the Lord in his pure truth and holy anointing, and your difunion from all that is contrary to him.
ISAAC PENINGTO'N.
A QJJERY added, with its Answer,
WHA'T is the true confejjion of Chrift ^ even that con^ fejjion which arifeth from the knowledge which is life eternal?
Anf. Friends, I witnefs it to be this ; A confeflion of his nature, a confefTion of his Spirit, a confefllon of his life, a confeffion of his power. To confefs the prefent living appearance of Chrift, that is to confefs Chrift. " Behold," faith he, " I ftand at the door " and knock." He that heareth his voice, acknow- ledgeth him, letteth him in, fubjefteth to his truth and Holy Spirit; he confefleth him. But, though a man ftiould acknowledge and confefs all that is re- corded in the fcriptures concerning him ; yet if he know not his knocks, ^o as to let him in, and become
F 4 fubjecl
88 A Query added, with its Answer.
fubjecl to his power, he doth not confefs Chrift as he ought to do, and as God requireth of him. Oh ! that ye could learn thus to know Chrifl:, and thus to con- tlfs him ! For until ye thus know him, ye cannot thus confefs him ! and your knees muft firfl: bow at his name, before your tongues can rightly confefs him, to the glory of God the Father ! For if ye will indeed glorify the Father, ye muft bow to the Son, who is the light wherein God dwells, in the Ihinings whereof he appears to, and vifits the fons of men. And as the Son himfelf is fpiritual j fo is the light wherewith he vifits dark man. His law is fpiritual, able to con- vert ^he foql of any man in whofe heart it is written, and to make wife (the moft fimple among men) unto falvation. For the law of God, writ ip the heart, is from the covenant of life ; and delivers and preferves from the law of fin and death, having the light, pow- er, and Spirit of Chrift in and with it^ (ron\ whom it comes.
Now if ye will know thefe things clearly, certainly, and infallibly ; wait to feel fome touches, fqaie draw- ings, fome conviiStions of God's Spirit upon your hearts. And then difpute not againft them i but im- mediately become fubjed, fo far as the light and draw- ings of the Father incline and lead the mmd -, and then ye ftiall fee what he is that draws, and of what nature his drawings are. And if once ye come to, f?el the prccioufnefs of his ointment ; and to partake of it, receiving it and following it, it will bring you into the pure virginity, which loves and longs after the Xiame that anoints with the pure living oil.
Friends, I was once where ye now are ; and in that ^ay, I aifo (through error and miftake) called the light wherewith Chrift hath enlightened man, natural, as ye now do. But the Lord hath fince Ihewed me, that it was not the true birth of life in me which fo galled it; and it is alfo manifefted to me in his Spirit of truth, (which deceives not) that it is not the true birth in you, which fo judges of it. Oh 1 that ye were born of the Spirit, and in it knew the names of tha
things
A Query addid, with its Answer. 89
things from their nature, and might be taught of the Father to worfhip in the Son ! which ye can never do, till ye come into the Son's light; and that is the Son's Ijcrht, even that wherewith he hath enlightened men, that they might believe in the Father through him ! The fcriptures (or any words fpoken or written) are not the light itfelf, but teftimonies concerning the light. Now that which ye are to come into, and to dwell and abide in, is the light itfelf; which light was before any words that teftify of it, and is the fub- ftance of all thf fhadows, and the end of all the tef* timonits concerning it. He is A^pha and Omcga^ the Beginning and the End of the new creation of God. Oh ! that \e fo knew him !
That from which the fcriptures came, is the thing, the life, the Spirit, the power itfelf; which is able to write inwardly, as well as outwardly. And he that knows the thing, and is led to the thing by the inward writing, (which is the teftimony of Jefus, the Spirit of prophecy) he by the teftimony of Jefus, by the Spirit of prophecy, is led to the Holy Power ; which he believing in, it prevails to fave him out of the con- trary Ipirit and power. And this the Gentiles without the law, the Jews under the law, and the believers under grace, had fpiritually all one and the fame way and path of life unto falvation; and God will be clear and juft in judging them all according thereunto, who had all fome manifeftation of the gofpel and power which faves, according to the difpenfation of the good pleafure of the free giver. And mens perifhing in the time of every difpenfation, is not for want of light and power from God, but from mens withdrawing and apoftatizing from the light and power, which in every difpenfation of life ftretched forth its hand and arm fufficiently to gather and fave.
There
[ 90 3
^here /x One Thing more in my Heart unto Tou, at this ^ime, which is
Concerning applying the PROMISES,
THE Promifes of God are great and precious, and give to partake of the divine nature thofe that wait upon the Lord in the faith and obedience of his truth. Now there are eftates and conditions to which they do belong j and there are eftates and con- ditions to which they do not belong : and if any one apply any promife to himfclf, he not being in that cftate and condition to which that promife belongs, he deceives his foul, and fucks not in the true fweetnefs and comfort of the promife, but of his own imaginary apprehenfions concerning the promife.
There is a ftate of wounding, of judging, of God's pleading with the foul, becaufe of fin and tranfgref- fion. Now he that breaks and wounds, he alone can bind up and heal j and the Lord is to be waited upon in the way of his judgnients, until he fee meet to bind up and heal. Now the Lord heals by the fame Spirit apd power wherewith he wounds; but it is hard to lie under the judgment, to bear the indignation of the Lord, and fo keep the wound (which he makes) open, till he pour in the oil, and heal. For there is that near, which will be offering to heal before the feafon, and will be bringing in promifes, and apply- ing promifes, otherwife than the Spirit of the Lord intendeth or applieth them. Now this is diligently to be watched againft, that the hurt of the foul (judged and wounded by the Spirit of the Lord) be not healed (lightly, and peace fpoken to it (and an expedation and hope raifed in it) which is not of the Lord. But this is the right way, even to give up to feel that
whiclx
Concerning applying the Promises, 91
which wounds, and to receive the woundings of thy foul's friend, and lie low before him in the wounded ftate, waiting upon him in the way of his judgments and righteous indignation ; till the fame that wounded, ipeak peace. For the fame is to fpeak peace, and not another; " I the Lord wound, and I heal; I kill, and " I make alive." Judgment is mine, and mercy is " mine; and they both iflfue from my lips." (See Ifa. xii. I.) So every one, that would not be deceived about, nor mifapply the promifes, wait to feel that in yoLi, which leads into the condition to which the pro- mife belongs, and to be led into and kept in the con- dition by it. And then, the fame that leads into the condition, will apply the promife to him who is in the condition, the ear being open to him, hearkening to the Lord, waiting what he will fpeak, who fpeaks peace to his people in his feafons; and having the ear fhiit againft the voice of the unrighteous troubler of the fouls of God's heritage. Yea, he that applieth the promifes to the foul, (having brought it into the ftate to which they belong) he alfo will lead and bring unto the fulfilling of the promifes, even to the re- ceiving of the good things promifed and waited for; fo that the foul fiiall witnefs the gofpel to be a glori- ous ftate indeed ; a ftate of life, a ftate of liberty, a ftate of power, a ftate of dominion, a ftate of holi- nefs, a kingdom of righteoufnefs and peace, wherein there are everlafting manfions and dwelling-places in Chrift Jefus, for the feed of the righteous for ever- more. The Lord God of everlafting mercy, life, power, and rich goodnefs, caufe the light of his own Holy Spirit to ftiine into your hearts, guide you thereby into and in the true way, even in the pure living path, (which was and is but one for ever) that ye may come into the true pofteffion, and full enjoyment, and infallible witnefiing of thefc things.
33d of the Second month, 1668,
There
[ 9^ ]
There is another Query, of great Concernment^ which fpringeth up in my Heart towards you.
^ery, T S not the Spirit, or anointing, the great gof- A pel-promife, and the great gofpel-ordi- nance ? Is not he truths and no //>, and the leader out of all lies and deceits into the truth, and the preferver of the mind and fpirit therein ? " Little children,'* faid the fame apoftle, who had diredted to the anoint- ing, " keep yourfelves from idols/' Is there any pof- fibility of being kept from images and idols, but by him ? Can any underftand the things of the Spirit, or the words fpokcn by the Spirit concerning fpiritual things, but by him ? And then, is not every apprc- henfion, that ye take up from the fcriptures concern- ing fpiritual things, which ye have not from him, (but comprehend and gather of yourfelves) an image, or conceiving of your own, concerning that thing, and not that true knowledge and underftanding of the thing which he alone can give ? Oh ! that all the chambers of imagery were thrown down in you, and every idol of the heart and mind difcovcred to youJ^ and broken down by the light and power of the Lord; that ye might come to that which is pure and living, and by its purifying know the pure heart, the pure mind, the pure confcience, and offer up the pure per- fe6l offering ; not the lame, blind, imperfect, &c. which were not accepted (in the figure) under the law, nor acceptable under the gofpel, Mai. i. ii. 13. ancl chap. iii. 3.
Friends, ye mufl know that which is pure from God, and ye mufl come into it (out of that which is impure, into that which is pure). Now that ye may do fo, ye mull: know the purifying; for nothing that is impure, can enter into that which i$ pure. Yea,
Another Query of great Concernment. 93
yc muft become priefts to God, and wear the prieft's garment, the pure garment, the living garment, the fine linen, without mixture of the woollen. Ye mufl: be born of the innocency, be clothed with the inno- cency. The ftony, hard, defperately-wicked heart muft be taken away, and the tender heart of flefli re- ceived, the mind renewed to God, the fear put with- in, (which cleanfeth and keepeth clean) the law writ within, the Spirit of the Lord put in the inward parts, and felt powerfully operating and changing there. Yea, and the infide muft not only be clean, but the outfide alfo; for ye muft be clothed with the Spirit, clothed with the Lamb's righfeoufnefs and holinefs ; and thus ye muft appear before the Lord in his tem- ple, which is the beauty of holinefs, whofe houfe ho- linefs becomes for ever ; where ye are never to appear in your own filthy rags, but in the nature, Spirit, righteoulhefs, and life of Chrift. And thus ye are well-pleafing to God, even in that which is of God; being born of that, formed of that, found in that, appearing in that. But in his own, no man can be accepted j for it is determined of God, and ftands ir- reverfible for ever, that in his own (in his own know- ledge, in his own faith, in his own obedience, in his own righteoufnefs, in his own willing and running, &c.) fhall no flelh for ever be juftified in his fight; but only and alone in. the nature. Spirit, life, right- eoufnefs, faith, obedience, and holinefs of his Son. Therefore wait for the feed, that ye may know the feed, feel the feed, the pure feed of life, (the leaven of the heavenly kingdom) and may witnefs it arifing and come in you to do the will, and you in it quick- ened and enabled to live to and ferve the living God. And when ye know this feed, ye know Chrift j and when ye receive this feed, ye receive Chrift; and if it live in you, Chrift lives in you ; and in it (being in it, and abiding in it) are ye heirs of the life, king- dom, and power, which hath no end j and ftiall daily feel the promifes and bleftings belonging to the feed, flowing in upon your fpirits. But if ye content your-
ielves
94 Another Query or great Concernment.
felves with the knowledge of Chrift, which the erring and apoftatifed fpirit of man from the life and power may gather out of the letter of the fcriptures, and feed thereon j that will not nourifh you up to eternal life, but death and fin, and the gates of hell will have power over you notwithftanding that; but if ye, through the Spirit, receive power over that which is contrary to God, and through him mortify the deeds of the body, ye Ihall live. Therefore wait for the manifeftation of the pure power of the endlefs life, which is now difpenfed from on high, (blefied be the name of the living one) and wait to know and be joined to that feed of life, wherein and whereby it is difpenfed, that ye may witnefs Chrift's kingdom come to you, and the reign of your fpirits with him there- in, over all that captivateth from him, loadeth the foul, boweth down and opprelTeth.
POSTSCRI PT,
Concerning Deceit, and being Deceived,
THERE is that which deceives, (where it is hearkened to) and there is that which is liable to be deceived by it. There is likewife that which deceiveth not ; and there is alfo that which cannot be deceived. So likewife there is a pure fear and watch- ing in the truth againft the deceit, left by any means it Ihould enter and betray. As alfo there is a fear that is a fnare, (which the true faith preferves out of) whereby many are entangled in the very bowels of deceit, even concerning thofe very things about which
they
A POSTSCRIPT. 95
they are afraid they fliould be deceived. This hath been experienced by tliofe, who have been acquainted with the Lord's precious truth, and thereby are come to know and difcern the wiles and devices of Satan ; who often hath quenched what the Lord hath kindled, by his flirring up a fear, left it fhould not be of the Lord, but from the fpirit of deceit.
It is true, that in the apoftafy from the life and Spirit of truth, deceit did generally prevail and over- whelm the minds of people. And fo far as people arc yet in the apoftafy, (not being gathered and redeemed out of it, by the Spirit and power of the Lord) they are yet under deceit; though perhaps they little think fo. Little did we think formerly, (and little do they think now, who are now in that ftate we were then in) that while we fo much feared being deceived, we were already deceived, being Ihort of the life and power of truth, which alone is able to make free and preferve from deceit. When the Lord cometh to bring to the primitive light and principle, that he might perfe6tly deliver out of deceit; what can the enemy do more advantageoufly towards keeping his hold in the mind, (and towards keeping the mind in the deceits wherein he hath already entangled it) than to ftir up and heighten a fear in it, left the precious truth, which God maketh manifeft to deliver the foul by, fliould be deceit ? And they that hearken to and let in the voice of the deceiver, muft needs believe it to be fo. And thus with them light cometh to be called darknefs, and darknefs light. Yea, who is it, at this day, who efcapeth this fnare, of calling evil good, and good evil ? Surely none but he, whofe foul is led into and lives in the light and power of truth.
For moft men take up principles, (according to their own, or other mens underftanding of the fcrip- tures) and judge according to thofe principles; and fo the Spirit; and light of the Lord judgeth not in them, but they themfelves judge according to an af- lumed knowledge. So that flefti is not filent, the
man
96 A POSTSCRIPT.
man is not dead in them and brought to nothing, but only lives in an higher region than he did before. Before, he lived in an apparent unrighteoufnefs i now he lives in an imagined righteoufnels and faith ; but not in the Son's righteoufnefs, not in the Son's faith, not in the Son's power, not in the Son's dominion ; but at beft only in that which he apprehendech and ftrongly imagineth to be fo.
Oh 1 happy is he, who is come through all his qwn imaginings and conceivings about the things of God, and his own apprehenfions about fcriptures and promifes, and is come into the thing itfelf, into the Spirit of life, (into the truth and into the power) and who walks with God therein, daily witnelTing the re- dennption which is of him through his Son Jefus Chrift, who is known and partook of in the pure quickening Spirit, and not otherwife. And he that is truly begotten of God, and dwells with him in the light which is eternal, knows that he is of God ; which others may ftrongly imagine they are, but none clfe can truly know it, but may eafily err and be en- tangled in the deceits of the enemy, (about the new birth, and other weighty things) while they are greatly afraid of being deceived by him, and fo (through that fear) fly the pure truth, which frees from deceits, left it ihould deceive them.
A Brie?
[ 97 ]
A Brief Account of my Soul's Travel towards the Holy Land, and how at Length it pleafed the Lord to join my Heart to his pure, holy, living Truth ; wherein I have witnelTed the New Covenant, and Peace with the Lord therein. With a few Words concerning the Way of Knowing and Receiving the Truth : which is not done by Difputes and Reafon- ings of the Mind about it ; but in waiting aright for the Demonftration and Power of God's Spirit to open the Heart and Under- ilanding, and by fubmiffive Obedience to it, even in its lowefl Appearances in the inward Parts.
My heart from my childhood was pointed to- wards the Lord, whom I feared and longed after from my tender years j wherein I felt, that 1 could not be futisfied with (nor indeed feek after) the things of this perifhing world, which naturally pafs away -, but I defired true fenfe of, and unity with, that which abideth for ever. There was fomewhat indeed then ftill within me (even the feed of eternity) which leavened and balanced my fpirit almoft continually; but I knew it not diftindlly, fo as to turn to it, and give up to it, entirely and underftandingly. In this temper of mind 1 earneftly fought after the Lord, ap- plying myfelf to hear fermons, and read the bcR books I could meet with, but efpecially the fcnptures, which were very fvveet and favoury to me ; yea, I very ear- neftly defired and prefled after the knowledge of the Vol. in, G fcriptures.
98 A BRIEF Account of my Soul's Travel
fcripturesj but was much afraid of receiving mens interpretations of them, or of fattening any interpre- pretation upon them myfelf j but waited much, and prayed much, that from the Spirit of the Lord I might receive the true underftanding of them, and that he would chiefly endue me with that knowledge, which I might feel fandiifying and faving. And in- deed I did fenfibly receive of his love, of his mercy, and of his grace, which I felt ftill freely to move to- wards me, and at feafons when 1 was moft filled with the fenfe of my own unworthinefs, and had leaft ex- petflations of the manifeflation of them. But I was exceedingly entangled about election and reprobation, (having drunk in that do(5trine, according as it was then held forth by the flri(5teft of thofe that were termed Puritans, and as then feemed to be very ma- nifeft and pofitive from Rom. ix. &c.) fearing left, notwithftanding all my defires and feekings after the Lord, he might in his decree have pafTed me by j and I felt it would be bitter to me to bear his wrath, and be feparated from his love for evermore; yet, if he had fo decreed, it would be, and I fhould (notwith- ftanding thefe fair beginnings and hopes) fall away and perifh at the laft. In this great trouble and grief, (which was much added to by not finding the Spirit of God fo in me and with me, as I had read and be- lieved the former Chriftians had it) and in mourning over and grapling with fecret corruptions and tempta- tions, I fpent many years, and fell into great weaknefs of body ; and often cafting myfelf upon my bed, did wring my hands and weep bitterly, begging earneftly of the Lord, daily, that I might be pitied by him, and helped againft my enemies, and be made con- formable to the image of his Son, by his own renew- ing power. And indeed at laft (when my nature was almoft fpent, and the pit of defpair was even clofing its mouth upon me) mercy fprang, and deliverance came, and the Lord my God owned me, and fealed his love unto me, and light fprang within me, which made not only the fcriptures, but the very outward
creatures
TOWARDS THE HoLY LanD. 99
creatures glorious In my eye, fo that every thing was fweet and pleafant and lightfome round about me. But I foon felt, that this eltate was too high and glo- rious for me, and I was not able to abide in it, it fo overcame my natural fpirits ; wherefore, blefTing the name of the Lord for his great goodnefs to me, I prayed unto him to take that from me which I was not able to bear, and to give me fuch a proportion of his light and prefence, as was fuitable to my prefent ftate, and might fit me for his fervice. Whereupon this was prefently removed from me; yet a favour remained with me, wherein I had fweetnefs, and comfort, and refrelhment for a long feafon. But my mind did not then know how to turn to and dwell with that which gave me the favour, nor rightly to read what God did daily write in my heart, which fufficiently manifefted itlelf to be of him, by its living virtue and pure ope- ration upon me ; but I looked upon the fcriptures to be my rule, and fo would weigh the inward appear- ances of God to me by what was outwardly written, and durft not receive any thing from God mimediately, as it fprang from the fountain, but only in that me- diate way. Herein did I limit the Holy One of If- rael, and exceedingly hurt my own foul, as I after- wards felt and came to underftand. Yet the Lord was tender to me, and condefcended exceedingly, opening fcriptures to me, frefiily every day, teach- ing and inftru6ting, warming and comforting my heart thereby; and truly he did helj) me to pray, and to believe, and to love him and his appearances in any j yea, to love all the fons of men, and all his crea- tures, with a true love. But that in me which knew not the appearances of the Lord in my fpirit, but would limit him to v/ords of fcriptures formerly writ- ten, that proceeded yet further, and v/ouid be raifmg a fabrick of knowledge out of the fcriptures, and gathering a perfe^l rule (as I thought) concerning my heart, nw words, my ways, my v/oiiliip ; and accord- ing to what I thus drank in (after this manner, from the fcriptures) 1 practifed, and with much ferioufnefs
G 2 of
loo A BRIEF Account of my So-ul's Travel
of fpirit and prayer to God fell a helping to build up an Independent congregation, wherein the favour of life and the prefence of God was frefh with me, as I believe there are yet fome alive of that congregation can teftify.
This was my ftate, when I was fmitten, broken, and diflrelled by the Lord, confounded in my wor- fliip, confounded in my knowledge, ftripped of all in one day, (which it is hard to utter) and was matter of amazement to all that beheld me. I lay open and naked to all that would inquire of me, and ftrive to fearch out what might be the caufe the Lord fhould deal fo with me. They would at firft be jealous that I had finned and provoked him fo to do ; but when they had fcanned things thoroughly, and I had opened my heart nakedly to them, I dp not remember any one that ever retained that fenfe concerning me. My foul remembereth the wormwood and gall, the ex- ceeding bitternefs of that ftate, and is ftill humbled in me in the remembrance of it before the Lord. Oh ! how did I wifh with Job, that I might come before him, and bowingly plead with him ; for indeed I had no fenfe of any guilt upon me, but was fick of love towards him, and as one violently rent from the bofom of his beloved ! Oh ! how gladly would I have met with death ! For I was weary all the day long, and afraid of the night, and weary alfo of the night-fea- fon, and afraid of the enfuing day. I remember my grievous and bitter mournings to the Lord j how often did I fay, O Lord^ why haji thou forfaken me? PVhy haji thou broken me to ■pieces ? I had no delight hut thee^ no defire after any hut thee. My heart was bent wholly to Jerve thee, and thou haji even fitted me (as appeared to my fenfe) hy many deep exercifes and experiences for thy fcrvice i wJoy dojt thou make me thus mijerable'i Sometimes 1 would caft mine eye upon a fcripture, and my heart would even melt within me; at other times I would defire to pray to my God, as I had formerly done $ but I found I knew him not, and I could not tell how to pray, or in any wife to come near him, as I
had
TOWARDS THE HoLY LaKD. IOI
had formerly done. In this condition I wandered up and down from mountain to hill, from one fort to another, with a cry in my fpirit, Can ye tell news of my beloved? Where doth he dvjell? Where doth he ap- ■pear? But their voices were ftill flrange to me, and I flioLild retire fad and opprefied, and bowed down in fpirit, from them.
Now furely, all ferious, fober, fenfible people, will be ready to inquire, how I came fatisfyingly to know the Lord at length; or whether I do yet certainly know him, and am yec truly fatisfied ?
Yes indeed, I am fatisfied at my very heart. Truly my heart is united to him whom I longed after, in an everlafting covenant of pure life and peace.
Well then, how came this about? will fome fay.
Why thus. The Lord opened my fpirit, the Lord gave me the certain and Icnfible feeiing of the pure feed, which had been with me from the beginning; the Lord caufed his holy power to fall upon me, and gave me fuch an inward demonftration and feel-ng of the feed of life, that I cried out in my fpirit, T^his is hCy this is he ; there is not another , there never was an- other. He was always near ine^ though I knew him not (not fo fenfibly, not fo diftindlly, as now he was re- vealed in me and to me by the Father); Oh! that I might now be joined to hi'm^ and he alone might live in me. And fo in the willinp-nefs which God had wrou2;hc in me, (in this day of his power to my foul) 1 gave up to be inltrufled, exercifcd, and led by him, in the waiting for and feeling of his holy feed, that all might be wrought out of me which could net live with the feed, but would be hindering the dwelling and reign- ing of the feed in me, while it remained and had povver. And fo I have gone through a fore travail, and fight of afflictions and temptations, of many kinds ; wherein the Lord hath been merciful to me in helping me, and preferving the fpark of life in m.e, in the midil of many things which had befallen me, whofe nature tended to quench and extinguifh it.
G ^3 Now
I02 A BRIEF Account of my Soul's Travel
Now thus having met with the true way, and walked with the Lord therein, wherein daily certainty, yea, and full aflurance of faith and of underftandino: is at length obtained ; I cannot be filent, (true love and pure life ftirring in me and moving me) but am ne- ceflitated to teftify of it to others; and this is it, To retire inwardly, and wait to feel fomewhat of the Lord, fomewhat of his Holy Spirit and power, difco- vering and drawing from that which is contrary to him, and into his holy nature and heavenly image. And then, as the mind is joined to this, fomewhat is received, fome true life, fome true light, fome true difcerning; which the creature not exceeding (but abiding in the meafure of) is fafe ; but it is eafy err- ing from this, but hard abiding with it, and not go- ing before its leadings. But he that feels life, and begins in life, doth he not begin fafely ? And he that waits, and fears, and goes on no further than his Captain goes before hinri, doth he not proceed fafely ? Yea, very fafely, even till he cometh to be fo fettled and eftablilhed in the virtue, demonftration, and power of truth, as nothing can prevail to fhake him. Now, blelTed be the Lord, there are many at this day, who can truly and faithfully witnefs, that they have been brought by the Lord to this ftate. And thus have we learned of the Lord; to wit, not by the high, ftriving, afpiring 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 water) we have been contented with it, and alfo thankful to the Lord for it; nor by thoughtful nefs, and wife fcarch- ing and deep confidering with our own wifdom and reafon have we obtained it; but in the ftill, meek, and humble waiting, have we found that brought into the death, which is not to know the myfteries of God's kingdom, and that which is to live, made alive and increafe in life.
Therefore he that would truly know the Lord, let » him take heed of his own reafon and underftanding. I tried this way very farj for 1 confidered molt feri-
oufly
TOWARDS THE HoLY LaND. IOJ
oufly and uprightly; I prayed, I read the fcriptures, I earneftly dcfired to iinderftand and find out whether that, which this people, called Quakers, teftified of, was the only way and truth of God (as they feemed to me but to pretend); but, for all this, prejudices multiplied upon me, and ftrong reafonings againft them, which appeared to me as unanfwerable. But when the Lord revealed his feed in me, and touched my heart there- with, which adminiftered true life and virtue to me, I prefenrly felt them there the children of the Mod High, and fo grown up in his life, power, and holy dominion, (as the inward eye, being opened by the Lord, fees) as drew forth from me great reverence of heart, and praifes to the Lord, v/ho had fo appeared among men in thefe latter days. And as God drawcth, in any refpe6t, oh! give up in faithfulnefs to him! Defpife the fhame, take up the crofsj for indeed it is a way which is very crofs to man, and which his wifdom will exceedingly be afhamed of; but that muft be denied and turned from, and the fecret fenli- ble drawings of God's Spirit waited for and given up to. Mind, people : He that will come into the new covenant, muft come into the obedience of it. The light of life, which God hath hid in the heart, is the covenant; and from this covenant God doth not give knowledge to fatisfy the valt, afpiring, comprehend- ing wifdom of man; but living knowledge, to feed that which is quickened by him; which knowledge is given in the obedience, and is very fweet and pre- cious to the ftate of him that knows how to feed up- on it. Yea, truly, this is of a very excellent, pure, precious nature, and a little of it weighs down that great vaft knowledge in the comprehending part, which the man's fpirit and nature fo much prizeth and preffeth after. And truly, friends, I witnefs at this day a great difference between the fweetnefs of com- prehending the knowledge of things, as expreffed in the fcriptures, (this I fed much on formerly) and raft- ing the hidden life, the hidden manna in the heart (which is my food now, bleiled for ever be the Lord
G 4 my
104 A BRIEF AcdoUNT, &C,
my God and Saviour). Oh ! that others had a true, certain, and fenfible tafte of the life, virtue, and goodnefs of the Lord, as it is revealed there ! Surely, it could not but kindle the true hunger, and inflame the true thirflj which can never be fatisfied but by the true bread, and by water from the living fountain. This the Lord (in the tendernefs of his love, and in the riches of his grace and mercy) hath brought us to; and this we earneftly and uprightly defire and en- deavour, that others may be brought to alfoj that they may rightly (in the true filence of the flefh, and in the pure ftillnefs of fpirit) wait for, and in the Lord's due time receive, that which anfwers the defire of the awakened mind and foul, and fatisfies it with the tru^ precious futillance (or evennQre, Jnteff.
SOME
SOME
THINGS
RELATING TO
RELIGION,
PROPOSED TO THE CONSIDERATION OF THE
ROYAL SOCIETY,
so TERMEDj
TO WIT,
Concerning the rigKt Ground of Certainty therein.
Concerning Tendernefs of Spi- rit, and Perfecution.
A Query concerning Separation.
Concerning Wafhing away Sin from the Confcience ; 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 Rocic or Foundation W'hercon it is built, and its Prefervation by and upon the Rock.
WITH
Some QUERIES concerning the fcattered and hidden Eftate of the Church ; and concerning that Church which got up in the View of the World, inftead thereof; and was acknowledged by the World as if fhe had been the True Church ; though in Deed and Truth flie was not fo.
Whcreunto arc adde:l,
Some QUERIES to Professors, who fpeak of high Attain- ments, &c.
Written by one, whom It hath p!cafed the Lord (of his great Goodnefs, and tend'.-r M?rcv) to lead out of the Darknefs, into his marvellous Light j known arnoHj; Men by the Name of
ISAAC P E N I N G T O N.
[ I07 ]
TO THE
ROYAL SOCIETY,
so TERMED.
Friends,
I HAVE heard that ye are feeking after the excel- lency of nature and learning, lam not for dif- couraging any man, in endeavouring after that which is good, ufeful, 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 ferve 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 " fpirit returneth to God that *' gave it," to give an account of the talent which he gave it, and its improvement thereof, to the glory of him that gave it, and to the falvation of its own foul. Now, this talent is of an higher kind than nature, and will lead higher than nature; giving a man to partake of that wifdom 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 diforder of nature. I defire ye might know and partake of the true wifdom, and feel union with God in the principle of his own life; and the incorruptible and heavenly feed of God receive domi- nion over the earthly and corruptible. For this end fingly, in the love fpringing up in my heart towards you, (as it often dorh,^ both towards particular per-
fons
[ Io8 ]
fons and focieties ; for I am a friend to all, and a lover of all j fincerely defiring the good of all, and the right guidance of their fouls to happinefs) have I propofed thefe things following more particularly to your view, though they concern others alfo, that ye thereby might be awakened to fearch after that which is moft excellent in you, and be acquainted with the virtue and precious effects thereof, to the full fatif- fadion and complete joy of your fouls, in that which alone is able fully to fatisfy, and give them ground of durable joy and rejoicing, in that which is not of a perifhing nature ; but which was, and is, and will be the fame for ever.
From a friend to the everlafting peace of your fouls, and a defirer of your welfare and prof- perity in this world,
ISAAC PENINGTON.
SOME
[ 109 ] SOME
H I N G
RELATING TO
RELIGION, &c.
Of Certainty, and rightly-grounded AfTurance, in Matters of Religion.
THERE is a witnefs of and from God in every confcience; which, in his light, power, and au- thority, witriefleth for him, and againit that which is contrary to him, as he pleafeth to move upon it, vifit- ing and drawing the hearts cf the fons of men by it.
From this witnefs proceeds the true and well- grounded religion in the mind towards God : for this witnefs both teftifieth and demonftrateth that there is a God, and alfo inclineth the mind to defire and feek after the right knowledge and true worlliip of him.
And fuch who keep to this witnefs, and wait upon God therein, are taught by it the true fpiritual wor- fhip J the true and pure fear of the Molt High ; the faith which he giveth to his faints ; the love which is chafte and unfeigned j the hope which purifieth the mind, and anchors it on the eternal rock j the meek- nefs, patience, gentlenefs, humility, &c. which is not of man's nature, but the gift of God, and the nature of the heavenly Giver.
And
no Of Certainty, and RiGHtLY-CROUNDED
And then for exercifes of religion, as praying to the Father of fpirits, hearing the heavenly voice, read- ing in the Spirit, and with the renewed underftanding, ringing and making melody in the heart (and alfo with the voice) to the Lord, as his life is felr, and the Spiritual bleflings and treafure received j all thefe, and whatever elfe is judged necefTary for the foul, are taught by this witnefs of God in the confcience, as the foul groweth up in the light. Spirit, nature, and holy power thereof.
But now, when the Lord reacheth to his witnefs in men, and is teaching their hearts by it, then the ene- my, the other fpirit, whofe feat is in the other part, keepeth a noife there, to overbear the voice of tlie witnefs, and to make men take up religion in another part, which is Ihallow, and reacheth not to the depth and weight of truth, which is in the witnefs of God, and which the witnefs of God gives to them that come thither.
Thus the enemy ftirreth up reafonings, imaginations, and confultations about God, and his worlhipj where- in he raifeth up the vain fhallow mind, forging and bringing forth fomewhat pleafing and fuitable to the earthly underftanding J taking up the mind therewith, and engaging the heart in fome fuch practices there- from, as may quiet and fatisfy that part in men. For the ways that men take up in their reafonings and un- derftandings, fatisfy their reafonings and underftand- ings ; and fo they walk in the light of the fparks, and warm themfelves by the fire of their own kin- dling; but all this anfwers not the witnefs of God in them, nor will be approved by his light in their own confciences, when it comes again to be revealed and made manifeft in them.
This was the ground of the error both of the Jews and Gentiles.
The Gentiles were enlightened by God with his true light} what might be known of God (fuitable to their ftate and capacity) being manifefted in them; infomuch as it is witneiTed concerning them in the
fcrip-
Assurance in Matters of Religion. m
fcriptures (which are a true record and teftimony) that they knew God. But when they knew him, they glorified him not as God, but became vain in their imaginations, and fo their foolifh heart was darkened concerning him : and they worfhipped him not as the witnefs taught them he was to be worfhipped, not according to the manifeftation of his light in them; but according to their own foolilh imaginations and reafonings, which taught them to make images of him, and fo to worfhip him in and through creatures, according to their own inventions j which is not the true worfhip, Rom. i. 21, 22, 23.
So likewife the Jews, not keeping to the manifefla- tion of his light within them, (to the word or com- mandment nigh in the mouth and heart, to which Mofcs diredled them) which would have taught and enabled them to have kept to the law of the letter without them j they alfo ran into the nature and fpi- rit of the heathen, and fell into imaginings and rea- fonings, v/hich led them to worfhip like them ; info- much that they alfo changed their glory into the image of an ox that eateth grafs, Pf. cvi. 20.
Now from this part in man arifeth all the uncer- tainty, and doubts, and difTatJsfadtion about religion. And hence arife the opinions, and judgments, and reafonings, in the minds of men : yea, indeed, the bell of mens religion here is but an opinion or judg- ment, which the breath of God's Spirit will fhake and difTolve every where, fooner or later. All flefh is grafs J and all the beauty of mens knowledge, reli- gion, and worfhip here, will wither like grafs. All the buildings and churches that are raifed here (how beautiful foever) are but Babylon, built by man's underilanding, by man's knowledge, by man's com- prehenfion, by man's wifdom, by man's Ikill, and in- deed in man's will and time, and their Handing, beauty, flrength, and glory, is but from man, and in man's day, and will fiide away like a flower.
But the true certainty' is in the day of God, from the light of his Spirit fliining into man's fpirit, from
God's
Iia Of CERTAmxy, AND RtGHTLY-OROUNDED
God's inward reaching to his heart by his power, and teftifying his truth there. And this all the powers of darknefs cannot prevail againft in itfelf; no, nor againft that man that is kept to it. For it is the rock (the only rock) upon which the whole church is built, and which cannot fail to preferve every member of the church which is built upon it.
Ye then which would come to certainty in religion, obferve the way which is made manifeft from God in this our day, bleffed be his name, which is this t mind the witnefs of God in thy heart, and come to, and build upon, the light thereof. Dwell not in rea- foningSi take not up thy religion in reafonings of the mind ; but pafs through them, pafs beyond them, into a light of an higher nature. Wait to know the birth which is from God, and the light which he gives to that birth. What is the birth ? Is not the birth of and from the fecond Adam ? And what is the heavenly birth's light ? Is it not the light of the fecond Adam ? Is it not in nature and kind above the light of the firft Adam ? Where is the feat of reafonings ? Is it not the earthly mind, the fallen mind ? Here lies man's Itrength j here is man's wifdom j here is man's life. It is fo indeed ; but the wifdom of Chrift, the light of Chrift, the life of Chrift, the power of Chrift, is a crofs to thisj finds it in the enmity againft God, crucifies it, flays it, brings it to nothing j and he that will become wife as to God, muft become a fool unto all this, a child, a babe, entering the kingdom with- out this, and muft there remain naked as to this, and never put it on more.
Now obferve (ye that have underftanding and true fenfe) the difference between the religion which God hath taught us, and led us into, and the religions of all men upon the earth befides.
Our religion ftands wholly out of that, which all their religion ftands in. Their religion ftands in the com- prehenfion, in a belief of a literal relation or defcrip- tion. Our religion ftands in a principle which chang- eth the mind, wherein the Spirit of life appeareth to,
and
Assurance in Matters of Religion. 113
and witnefTeth in the confcience to and concerning the things of the kingdom ; where we hear the voice, and fee the exprefs image of the Invifible One, and know things, not fronn an outward relation, but from their inward nature, virtue, and power. Yea, here (we muft profefs) we fo know things, that we are fully fatisfied about them, and could not doubt concerning them, though there never had been word or let- ter written of them ; though indeed it is alfo a great comfort, and fweet refrelhment to us, to read that teftified of outwardly, which (through the tender mercy of our God) we feel and enjoy inwardly. And in this our whole religion confiils ; to wit, in the fi- lence and death of the flefh, and in the quickening and flowing life of the Spirit. For he who is of the new birth, of the new creation, of the fecond Adam, (the Lord from heaven) is as really alive to God, and as really lives to him in his Spirit, as ever he was re- ally dead in trefpafTes and fins in the time of his alien- ation and eflrangement from God.
Of Tendernefs of Spirit, and Perfecution.
HE which is born of God, he who is of the love, and in the love, cannot but be tender. He who is born of the earthly wifdom, who taketh up and holdeth forth a religion there, cannot but perfecute. Why fo ? Becaufe he cannot but judge that any man may take up religion as he hath done, and fo, by rea- fonings, may come to acknowledge and take up what he hath taken up, and holdeth forth, or elfe he is wil- ful and (lubborn, as he judgeth. But now he that is born of God, and hath received his light, knowledge, religion, and way of worfliip from him, he knoweth that no man can rightly receive them but the fame way; to wit, from God, by the light which he caufeth to fliine into the heart at his pleafure, and in the faith Vol. III. H which
114 Of Tenderness of Spirit, &c»
which he gives. So that God's free and powerful Spirit is to be waited upon, for the working of all in his people, and not any forced to act beyond, or contrary to, the principle of his life and light in them.
A Query concerning Separation.
^ery,\ "TTHETHERy after the apoftafy from the W Spirit, life, and power of the apoftles, and the getting up of the antichriftian ftate, church, and worfhip, there muft not of ncccflity be a fepara- tion from all thefe, before there can be a recovery of the life and power again, and of the true church-ftate, which was brought forth in the days of the apoftles ? Muft there not be a perfedl coming out of the corrupt ftate (in the whole nature, feveral parts and degrees of it) before there can be a reftoration to, and wit- nefting of, the true and pure ftate ? Muft not the Chriftians now come out of all the antichriftian in- ventions and churches, as well as the Chriftians of old came out of all the heathenifh worfliip, yea, out of the Jewifti worfhip and church, (which once was of God) before they can become an holy building, an habitation to God in the Spirit ? Yea, doth not the fame Spirit which cried to the people of God then, ** Come out from among them, and be ye feparate," &c, call and cry now, Come out of her, my people, out of Babylon, out of the falfe church, out of all the antichriftian buildings, which are reared up after the feveral forms and ways of mens inventing, being out of the Spirit, life, and power, which alone is able to build up in and unto the Lord ? And what is that which cries out againft feparation, in the day of the Lord's dividing and fcparating, but that fpirit which would hold back the foul from being gathered to the Lord, in the chains of darknefs, and in the land of death and confufion ?
Oh!
A Query concerning Separation. 115
Oh ! that men knew that which divides and fepa- rates, and which is appointed by God to divide and leparate both inwardly and outwardly, and might feel the full work and effedt of it, even perfeft reparation from all that is not of God, that lo they might be joined to him, and built up in him, who is the life, reft, peace, joy, and pure breath of the foul for ever! The word of God is quick and powerful, fharper than any two-edged fword ; and what doth it do ? Why it feparates between nation and nation, between church and church, between people and people, between cat- tle and cattle, between foul and foul, yea, between the thoughts and intents of the fame heart •, ov/ning and cherilhing all that is of the pure, and condemning and deftroying all that is of the impure. And happy, oh ! for ever happy is he, who can witnefs the work of this v/ord perfected in his foul, even the axe of the Lord powerfully laid to, and having cut down all that is corrupt in him, that the pure plant of God may flourifh, and bring forth fruit in him in peace, without annoyance or interruption of the impure. Then the river of life, as the ftreams of everlafting righteouf- nefs, fhall flow into the vefl^el, and Jerufalem become in and to him a quiet habitation, and nothing be able to hurt or deftroy any thing of life in him, who dwells in, and abides on, the mountain of God's holinefs. Oh ! blefled is the race of travellers, which in the pure light of the everlafting day are travelling thither- wards, even with their hearts and faces faithfully bent towards Sion, which is the holy, fpiritual, heavenly hill of God ! And blelfed, oh ! blefTed for ever is the Lord God of life and power, who is the faithful guider, leader, and conductor of all that follow the footfteps of the flock, in the way which is pure, true, living, and everlafting.
H 2 Con-
[ n6 ]
Concerning the wafhing away o^ Sin from the Confcience, and the Garment of Salvation, and what it is that is covered therewith.
THERE is fomewhat appointed by God to walli away fin, which is the water of regeneration, the water of Hfe, the Spirit's water, and the blood of the Lannb, which are known, received, and felt by faith in the light of the Spirit, wherein alone his work is wrought.
Thus now, upon believing, the foul is wafhed; the faith brings in, or lets in, the water 'and blood, which cleanfe and purge the confcience from the fin, which before ftained and defiled it : and according to the faith, fo is the water and blood let in, and accord- ingly is the wafhing. And he that is baptized, he that is wafhed by the Spirit, comes out of the water clean; and watching to the light wherein he was pu- rified, witnelTeth the powerful word of life as able to preierve in cleannefs, as it was to cleanfe.
But if there be not a watch to, and faith in, and fingle-hearted obedience to, that which purified, and keepeth pure, there is that near which will defile, where it is hearkened to and let in j there is that which will tempt to luft and fin, and fo draw into darknefs and death again. And if any man fin after- wards, fin defiles again, and the flain thereof will lie upon the confcience, till by repentance and faith the ■water and blood be let in again, and the cleanfing virtue from it received and reftored again. So that if any man fin, there is an advocate,* an interceffor, a divine helper, one who hath the water of life, and the
• But this is not the ftate of them that fin wilfully after they have received the knowledge of truth.
blood
COXCERNING THE WASHING AWAY OF SiN, &C. II7
blood of life to wafh with. There is a fountain fet open for fin, and for uncleannefs, for Judah and Je- rufalem to wafh therefrom ; but every defilement and pollution flicks until it be wafhed off.
Now there are fins of feveral kinds. Some are ea- fily remitted and wafhed ofi^, infomuch as the ftain is hardly felt by the foul, the tender mercy and pure life doth lb readily and naturally flow over them. Some again are long held and bound by the Spirit upon the confcience, and often remembered to the heart, which is apt to backflide : yea, there is in Ibme cafes a fe- vere judgment, and a long waiting on the Lord for his mercy, and for his renewing and enlivening of faith, before the water and blood which wafheth can be again felt. For faith is not in a man's power, nor repentance neither; but they are given of God, to whom and when he pleafeth. And a man that is in part converted, may give ear to the enemy, and let in fin and death upon the foul ; but he cannot repent again prefently, nor believe again prefently ; but as God breathes upon him, and revives the work of faith and repentance in him.
There were fins under the old covenant, and there are fins under the new. The fins of the old covenant did lie upon him that committed them, until they were expiated according to the law of che old cove- nant; and fins under the new covenant lie alio upon the foul and confcience, until they be expiated accord- ing to the law of the new covenant; which is until the Advocate interpofe and plead with the Father, and give faith and repentance to the foul, and fprinkle upon the heart and confcience that water and blood which hath virtue in it. to wafh. And if it were not for this after-wafhing (as 1 may fo fay) no man could be faved : but tbiough he were once waflied, yet fin- ning again afterwards, he would die in his fins, (and fo fall under condemnation) unlefs he were again walhed. Oh ! bleficd be the name of the Lord, for the water and blood of the covenant, and for his con- H 3 tinual
Ii8 Concerning tH£ washing away of Sin, &c.
tinual pouring them out upon the fouls of his, in the light that is eternal !
Now as men come to the truth as it is in Jefus, they will find their own apprehenfions about thefe things to have been but dreams, wherewith the enemy hath fed and pleafed them, while he hath lulled them afleep in the night of darknefs, that he might the better ileal away the true weighty knowledge of the things of the kingdom from them. Thus men have dreamed about juftification, about fandification, about regene- ration, about redemption, about faith, hope, love, righteoufnefs, peace, joy, &c. And have been mif- taken about them, miffing of that power and light whereby and wherein they are revealed and made ma- nifeft. Now he that will rightly know thefe things, muft know them in the feeling and true experience j and therein he fhall find all thefe are wrought in a myfterious way of pure life's operation, out of the reach of man's comprehenfion ; and no man can un- derftand them, but as the new and holy underftanding is given him j nor retain the fenfe and knowledge of them, but as he abides in the new nature, and retains the new underftanding.
So for the garment of falvation j that is Chrift, the righteoufnefs of Chrift, the nature of Chrift, the Spi- rit of Chrift. This is the holy covering. He that puts on Chrift, puts on this : he that wears Chrift, wears this : he that appears before God in Chrift, ap- pears in this; and the foul puts on this, as it puts off" the other. It is the purified foul that only puts on him that is pure : and as a man is cleanfed from the impure, fo only hath he in him a capacity of receiv- ing and being clothed with Chrift. And this now is the work of the true miniftry ; to wit, to preach the Word, to reveal the Word, and bring the mind to the Word, (which changeth it, and begets the new capa- city) and fo to begin the work of life and reconcilia- tion, wherein and whereby there is fome unclothing of the old, and fome clothing with the new ; and fo to carry on this work in the Spirit and power of the
Father
Concerning the washing away of Sin, &c. 119
Father until it be perfeded. And this is a blefTed work, and blefTed is the miniftry which is called to, and entrufled with, this work, being faithful in it: and blefled are they that witnefs the truth of, and re- ceive the effect of, this miniftry, and are fubjeft to it in the Lord. For through and under this miniftry there is a receiving of a perfed gift in fome meafure at firft (wherein fome true union and little acquaint- ance with the Lord of life is at firft witnefTed, and fome operation of the light and power of his Holy Spirit) : and a growing up in it unto perfedlion, as the foul is exercifed by ir, and faithful to the Lord in the exercife, under the daily crofs, which daily worketh againft and crucifieth in the heart, mind, life, and converfation whatever is contrary to God, as it is fingly waited for, taken up, and fubjefted to.
H 4 SOME
[ lao ]
SOME
QUESTIONS and ANSWERS,
CONCERNING
The Church of the New Covenant, the Rock or Foundation whereon it is built, and its Pre- fervation by and upon the Rock, With fome Queries concerning the fcattered Eftate of the true Church, and concerning that Church which got up in its Stead, and made a great Shew with her golden Cup, for the Time while the true Church was fcattered.
Qyeft. I. "TXT HJ'T is the church of God under the YY new agreement or covenant ?
AnJ» It is a company of living (tones, quickened by God, and knit together in the unity and fellowfhip of his Spirit, to worlhip God together in his Spirit, and offer up unto him fpiritual facrifices, acceptable to God by Jefus Chrifl. What was the church of the old covenant ? Was it not the feed of Abraham, the outward Jews, the children of the old covenant ? And what is the church of the new covenant ? Is it not the feed pf God, the Jews inward, the children of the new covenant ?
Queft. 1, How are theje Jl ones joined together?
AnJ. By the Spirit of life, which begets them all in one nature, and knits them together in that nature. By the inward circumcifion, cutting off" that which
caufeth
Some Questions and Answers, &c. 121
caufeth enmity and difunion, and fo fitting them to be made one new lump in Chrift. By Chrift's baptifm, which is the baptifm of fire and of his Spirit, which" burns up the old earthly rtature, and fo baptizes them into one new living body, fuitable and fitting to their head, which is the fountain of life, and diftributes life through all the body, according to its capacity, need, and fervice.
Queft. 3. Upon ivhat is this church built?
AnJ. Upon the rock or foundation of God, which God hath laid in his fpiritual Sion j which rock is Chrifl:. For " other foundation can no man lay, than ** that which is laid, which is Jefus Chrift j" nor other rock did the Lord ever choofe for his church to be built upon ; nor hath any other rock fufficient ftrength to bear up the building againft the ftorms and ftrefs of the powers of darknefs, which it often meeteth with, even every member, in its travels ^ after it is once built on the rock, the gates of hell prefs hard upon iti but abiding on the rock, it feels the ftrength and prefervation of the rock. For as they cannot prevail againft Chrift, fo neither can they prevail againft that vvhich is built upon him. But if there be a going forth from the ftrength and prefervation, there is a liablenefs to be made a prey. And the promife is not abfolutely and perpetually to that perfon or con- gregation which is received or let into the truth; but to that perfon or church which abideth and continuetK in the truth unto the end. The Jews were fafe in the faith and obedience of their covenant J and the Chrif- tians, or Chriftian churches, are not fafe but in the faith and obedience of theirs. For if they walked not humbly with the Lord, and in his fear, which keeps the heart from departing from him, and in the faith whereby they ftand, they were to be cut off" from their church-ftate, as well as the Jews were from theirs, as the apoftle Paul exprefsly tells the church at Rome, Rom. xi. 21, 11.
Queft, 4. What was Paul?
JnJ.
122 Some Questions and Answers, &c.
Anf. The apoftlc of the Gentiles, who laboured abundantly, even more abundantly than all the other apoftles i and hath left more inftrudions relating to the Gentiles than all the apoftles befides ; and was tender of them, in ftanding for and defending tlieir liberty in Chrift:, when Peter a little warped, and was to be blamed. Gal. ii. ii. For indeed man cannot be certain and infallible, further than he keepeth to, and is exercifed by, the certain and infallible Spirit; which he is fubjed to be tempted to err from, further than he ftands upon the watch, and cannot but err from, unlefs he feel a continual prefcrvation in the fear, and by the power of the Lord. And the cer- tainty of truth doth not depend fo much upon the perfon from whom it is received, as upon the demon- ilration and evidence to the confcience wherein it is received. The apoftles were not lords over the true Chriftians faith j but helpers of their joy. And Chrift did not require his difciples to believe whatever he knew to be true^ but prepared their capacities, and dropped in according to their capacities. And this is the way of the true minifters, to wait on God to be- get, and on him again to water the begotten foul, and carry on his work in it; to make them know Chrift their Matter, from whom they are to receive light, life, inftrudlion, and direflion ; and to feel the Head, and be joined to the Head, and receive from the Head their knowledge, as well the leaft as the greateft, Heb. viii. What is Paul ? What is Apollos ? What is Cephas ? Were not they carnal that cried up thefe one above another ? Yet the younger ought to be fub- je6t to the elder, and all to be fubjed one to another in the truth, i Pet. v. 5. Queft. 5. What was Peter?
Anf, One of the difciples of Chrift, a precious ftonc in the building, (John i. 43.) one of the moft emi- nent apoftles, even the chofen minifter to them of the circumcifion, as Paul was to the Gentiles. But he knew that Chrift was the only rock or foundation, as well as Paul, and that Chrift alone was able to bear
thQ
Some Questions and Answers, &c. 123
the weight of that building, and to defend it againft the gates of hell j and he never had commiflion, nor can it be proved that he ever preached himfelf the rock, but he preached Chrift the foundation-ftone, the rock of offence, the rock of defence, &c. fee i Pet. ii, 4. and ver. 6, 7, 8. And if an angel from heaven, or any man or church on earth, fo interpret any fcripture, as to hold forth any fuch thing, that any elfe befides Chrift is the rock, they plainly fliew that they are erred from the truth, and that their interpretation is of their own private fpirir, and not that publick Spi- rit which all the prophets of God, and apoftles, and truly holy men, were guided by.
Queft. 6. IVas the church always to be a gathered com- pany ? Or was there a ■pojfihility of their being feat tered?
AnJ. There was a poffibility of their being fcactered; yea, a certainty, if they grew corrupt in dodlrine and practice, and kept not the faith, Rom. xi. For the Lord God intended a pure building, a fpiritual build- ing, fit to offer the fpiritual facrifices, i Pet. ii. 5. An holy people, feparated from the world, 1 Cor. vi. 17. in which he might dwell and walk, ver. 16. If therefore any church depart from the Spirit, and life, and power of the apoftles, and mix again with the world, lofing their own proper pale which fenced from the world, they foon lofe that which maketh them a church of God, and fo become a fynagogue of Satan.
Now it is in my heart alfo to propound a few que- ries concerning the fcattered and hidden eftate and condition of the church, and concerning that church which got up in the view of the world, and was ac- knowledged by the world inftead thereof afterwards.
^efi, I. Whether the true church did retain her miniftry outwardly, and her outward ordinances, and way of worfhip of the outward court, after her fcat- tering? Or whether the falfe church, which appeared in her room as if fhe had been the true, caught up and appeared in the outwardnefs of thcfe ? The grounds of this query are tliefc following.
I. Be-
124 Some Questions and Answers, &c.
1. Becaufe, upon God's meafuring of his temple and worfhippers, the outward court (confider well what that is, and how far it extends) was left out of God's meafure; fo that he intended to reckon it, no longer as his, but given by him to the Gentile Chrif- ftians; fuch as were Chriftians or Jews in name, but Gentiles in fpirit and nature, Rev. xi.
2. Becaufe in the laft days, when that ftrange gene- ration of Chriftians was to fpring up, who fhould be lovers of their ownfelves, covetous, proud, blafphe- mers, difobedient to parents, unthankful, unholy, without natural affeflion, truce-breakers, falfe-accu- fers, incontinent, fierce, defpifers of thofe that are good, traitors, heady, high-minded, lovers of plea- fures more than lovers of God j yet thefe Ihould have a form of godlinefs, but deny the power thereof, 2 Tim. iii. i, to 6. Now mind : the temple wherein was the power, God had removed with the true wor- fhippers; but the outward court (wherein was the ap- pearance of fome kind of a form of a church, minif- try, and ordinances) thofe had got, and were found worfhipping in it, in the midft of all this great wick- ednefs and abomination of fpirit.
3. Becaufe the Jews (who were the type) while they were in captivity in Babylon, could not fing the longs of Sion, nor had the worlliip of the outward Jerufalem there.
And can the fpiritual Jews fing the fpiritual fongs of fpiritual Sion, in Myftery-Babylon f No ; there they are but witnelTes to that life and power which the true church enjoyed and floyrilhed with, in her built eftate.
^eft. 2. Whether this is not an infallible mark, and moft certain demonftration of the falfe church, her fitting upon many waters j which waters are peo- ples, multitudes, nations, and tongues \ Did not the Spirit of the Lord thus mark her out to John, Rev, xvii. 15. Did the true church ever fit upon many wa- ters ? Was not the church a gathering out of the na- tions into the power and life which the nations perfe-
cuted I
Some Questions and Answers, &c, 125
cuted ? But the falfe church fits over the nations with a form of godlinefs, but without the true power there- of. Then if this be a mark that God hath fet upon her, let every one wait to read it aright, that he may know thereby which is fhe, and praife the name of the Lord for difcovering her to him.
^ejl, 3. Whether this falfe church be not rightly called Babylon, even an heap of confufion (in a myf- tery) as to God's eye, though to man's eye her ap- pearance may be orderly and decent ? And whether ilie be not juftly termed, by the Spirit of the Lord, the great whore, both for largenefs in bulk, and for the greatnefs of her fornications, having whored from the bed of the hufband, and entered into the bed of a ftranger j and having taught and compelled others to acknowledge and worfhip in her forms ; which, thus held forth and maintained by her, are not only with- out, but alfo againft, the true power ?
^ieji. 4. Whether antichrift be not entered into, and become the head of, this falfe church ? And whe- ther he doth not fit there ruling in it, even as Chrift was head of the true, and fat ruling in the true ? And whether antichrift doth not keep his hold of this church, and pofiefs his feat in it, for many ages and generations, even from the time he got in after the days of the apoftles, till the very coming of Chrift in his power and brightnefs ? 2 Theff. ii.
^ejl. 5. Whether the great plagues, woes, terrible thunders, and cups of God's indignation, fpoken of in the book of the Revelations, are not to be poured, in their leveral orders and degrees, upon this falfe church, and upon antichrift, her beloved head and king, even till (he be (tripped naked, made defolate, and her flefh burnt with fire, and her head bruifed and deftroyed by Chrift, the true Head and King of the true church ?
i^eji. 6. Whether the people of God, fuch as feel fomewhat of the power, and bow to the Lord in Spi- rit and truth in forne meafure ; yet thefe, if they mind not his call out of this Babylon, and come not fully
out
126 Some Questions and Answers, &c.
out of her, but abide in any part of her, obferving any of her ways or worjfhips, till the time of God's controverfy with her, and judging of her, whether they alfo fhall not partake of her plagues ? Rev. xviii. 4.
^eji. 7. Whether all people have not great reafon to fear before the Lord, and to look to their ways and worfhips, left they be found in any thing therein which is not of him, but contrary to him, and fo bring upon theii» fouls and bodies that wrath and fore judgment from God, which they are not able to bear? Rev. xiv. 9, 10, II.
^eft. 8. Whether it was not the great love and mercy of God to warn the churches of thefe things in the book of the Revelations ? And whether he can be fafe in thefe refpec^s, who either doth not under- ftand, or not obferve, the warnings given by the Spi- rit of the Lord therein ? How often is it therein faid, " He that hath an ear, let him hear what the Spirit " of God faith to the churches." It is alfo faid, " BlefTed is he that readcth, and they that hear the ** words of this prophecy, and keep thofe things which '* are written therein : for the time is at hand." He then that rcadeth not, that hath not an ear to hear the words of this prophecy, how can he keep what is- written therein ? How can he beware and avoid the feeming beauty and glory of the falfe church, or fuffer with the faithful witnefles of God in their teftimony againft her ? And if he do not thus, but is entangled by the falfe church with her golden cup of fornica- tions, (Rev. xvii. 4.) he mifleth of the bleflingj and ah! what is he to meet with inftead thereof! My heart hath often melted within me, and my bowels rolled at the confideration and deep fenfe which the Lord hath given me of thefe things; and this I fay therein, to thofe that defire life and peace from God, Oh ! wait on him for the eye which fees in his light, for the ear which hears his voice, and for the heart which undcrftands the words and meffages of his Spi- rit, that ye may feel his gathering, guidance, and pre-
fervation
Some Questions and Answers, &c. 127
fcrvation out of that, to which his wrath is for ever, and againft which his wrath is to be made more mani- feft, and poured out more fully and abundantly than ever it yet was. For the Lord will empty his love and his life into Sion, and empty the very dregs and thick mixtures of the cups of his indignation into the very heart and bowels of Babylon ; and her ficknefs, mifery, woe, death, and deftru6tion will be exceeding dreadful and unutterable. Therefore wait on the Lord in fear and finglenefs of fpirit, crying and mourning unto him to difcover to you the extent and limits of this falfe church, this falfe building, this building in a form and outward order, without the life and power of the Spirit; and then fly as faft out of her, and from her, (and as far) as the Spirit of the Lord leads, even till ye come to the holy building, which is of him, and the heavenly places which are prepared there by him, for every one of his (accord- ing to their growth and ftature in his Son) that ye may fit down in him.
Som*
[ "3 ]
Some Queries to Professors, who fpeak of high Attainments and Experiences in Religion, and yet do not witnefs, nor can acknowledge, the Truth, as the Lord hath now revealed it, (and done great Things by it in the Spirits of his People) but look upon it as a poor, mean, and low Thing.
^ery i. T T AVE ye known the great and terrible j[~J day of the Lord, wherein he arifeth to Ihake terribly the earth ? And have ye known that fhaken down in you which muft be Ihaken down and removed as a cottage, before the everlafting kingdom can be eftablifhed in you ?
^ery 2. Do ye know the living, powerful, eternal ■word, which is quick and piercing, fharper than any two-edged fword, dividing between thought and thought, grace and grace, (as I may fo fpeak) light and light, life and life, fpirit and fpirit, power and power ? &c. Have ye known it an hammer, a fire, an axe laid to the root of the corrupt tree? And do ye know the corrupt tree (root, branches, leaves, and fruit) fo cut down by it as to cumber the ground no
more
^ery 3. Do ye know the paradife of God, and the tree of life there? Do ye indeed feed thereon? Have ye pafTed through the flaming fword to the tree of life ? And is the flaming fword (which once fenced from life, and the power thereof) fet now to fence up the way to the tree of knowledge, that ye may feed no more thereon, and die, but feed only on that which is life, and gives life, and fo live for ever ?
Query 4. Have ye witneflTed the efi^edts of the great and terrible day of the Lord in your fpirits ? Is anti- chrift deftroyed, the whore burnt, flefli confumed, man ceafed from, both within and without ? Is the
loftinefs
.Some QJJ E R I E S, &c. 129
lofcinefs of man bowed down in you, the mighty re- moved out of his feat, and the meek, holy, humble feed raifed up to rule in righteoufnefs in your hearts ? Is every high tower battered down, and every fenced wall laid flat ? Are all your imaginations, and con- ceivings, and fleflily apprehendings upon fcriptures, yea, every pleafant pidlure and image of the things in heaven (formed in your minds) brought to an end, and the pure living truth of the Father waited for, received from him, and lived in ? Yea, is the Lord alone exalted in your fpirits, and all other dominion, authority, rule, and lordfhip put under?
^lery 5. Do ye know the mountain of the Lord's houfe, and the Lord's houfe built and eftablifhed by his own Holy Spirit and power upon his own holy mountain ? And do ye worihip the Lord alone there- in ? Do ye come up to the New Jerufiilem, to offer your facrifices there, according to the inftitution of the gofpel ? And do ye worfhip the Lord there, on his own day, which he hath fpiritually made ? And do ye bear no burden, kindle no fire, do no work on that his day ? Do ye never warm yourfclves at any fire, or by any fparks of your own kindling ? Or are ye yet worfhipping upon fome of the many mountains and hills which the Lord hath not formed nor eftablifhed ; but have been formed and fet up by man in the night of darknefs, before the everlafting light of the day brake forth ?
^e?y 6. Do ye know the wildernefs through which the palfage is from Egypt to Canaan ? And have ye faithfully travelled in the leadings of God's Spirit there-through ? And are ye entered into the pure reft ihereof? Are ye not under the law, but under grace; not under the enemy's power, but under the Spirit's power, out of the other's reach, fo that the wicked- one cannot touch you ? Have ye gone through the exercifes and trials of the wildernefs ? Have ye fed on the manna dropt down from heaven upon your fpirits therein ? Have ye drunk pf the water of the rock ? Have ye feen the ferpent lifted up, and felt the heal- VoL. III. I ins
130 Some QJJ E R I E S, &c.
ing thereby ? Have ye witneffed the piljar of cloud by day, and the pillar of fire by night, to be your defence and leader ? And have ye now at length re- ceived the kingdonn of life, and fit under the fhadow of it, drinking water out of your own ciftern, and eating under your own vine and fig-tree the fruits of the good land, after the fliaking of that which was to be fhaken ; now being come to, and enjoying the kingdom which cannot be Ihaken ? Have ye really felt thefe things, or have ye been in the dreams and imaginings about them ?
^ery 7. Do ye walk in the light of the Lord, as the fpiritual houfe of Jacob is to do ? Have ye re- ceived the Spirit ? Do ye live in the Spirit ? Are ye truly united, fo as to become one Spirit with the Lord ? Are all the walls of partition broken down ? And IS there nothing now between you, but of two ye are made one in that which uniteth ?
If it be thus with you, then hold forth the right- hand of fexlowfhip to thofe whom the Lord hath broughc hither ; and know and acknowledge that whereby the Lord hath wrought in them. But if ye be not really in the thing itfclf, but only in the apprehenfions and conceivings about it, ye can never fo be witnefTes concerning thefe things, nor concerning the truth whereby God works thefe things : and ye will find there is a great gulph between you and us, which ye cannot poflibly pafs over, till ye meet with our princi-» pit and guide, and faithfully travel with him in the footfleps of the flock, that ye may come to the Shep-^ herd's tents, (even the tents which the Shepherd pitch- eth, and which no man can pitch) and may know the true tabernacle, faadtuary, and temple, whereof he isi the Miniiler,
O F
H,
O F T H E
C H U R C
IN ITS
First and Pure State,
I N
Its Declining State, in its Declined State, and in its Recovery.
WITH THE
Way of Salvation in the Covenant of Life opened,
AND
Some Stumbling-Blocks Removed out of the Way of the
SlMPLE-H£ARTED.
Likewife Tome Queries concerning the New Covenant.
WITH
An Exhortation to all People; but more efpecially to fuch as are Defolate and DiftrefTed.
By one who teftifieth what he hath feen, and heard, and tailed, and handled of the Word, and Life Eternal,
ISAAC PENINGTON.
Wiiercunto is added,
A Vifit of tender and upright Love to fuch as retain a Sincerity towards the LORD.
Alfo, A brief Account of the Ground of Certainty and Satisfac- tion, which it hath pleafed the Lord to eftablifh in my Heart concerning Religion, and the Things of his Kingdom.
And a Question anfwered, about the Way of knowing the Mo- tions, Dodrines, and Teachings of Christ's Spirit.
With fomewhat relating to the Gospel-Rest, or Sabbath.
And fome Queries to fuch as complain of Want of Power to be- come the Lord's, and ferve him.
I 2
[ ^3 ]
THE
PREFACE.
TH E true church is a myflery, and fo is the falfe alfoi neither of which the outward eye of man's underftanding is able to difcern j but he alone who is enlightened and taught of God. Who can fee how the Spirit of God works, changing mens hearts, gathering them into his truth, and building them up into an holy temple in his Son ? And who can difcern how the fpirit of deceit works with an outward know- ledge, docflrine, and form of religion, perfuading or compelling men thereunto, and fo builds up a falfe church ? Yea, who can tell when the Spirit of the Lord withdraweth from a church, which was once his, leaving it to the other fpirit to re-enter and polTefs ; from which time it becometh a fynagogue of Satan ? There was need of the anointing of God's wifdom and Spirit to try Jews and apoftles (for there were fuch, even in the apoftles days, as faid they were fo, buc were not) ; and there is alfo need of the fame wifdom and fpirit to try churches, whether they be indeed the churches of Chrift, (in and of his Spirit and power) or only in the name and outward profeffion of the thing, without the nature. Spirit, life, and power thereof,
I 3 The
The apoftle Paul, (who Was the apoftlc of the Gen- tiles, and knew what was likely to be their future ftate) writing to the Romans, tells thenn, that the Gentiles were cut out of the olive-tree, which was wild by nature j and were, contrary to nature, in- grafted into the true Olive-tree, and fo came to partake of the root and fatnels thereof. But withal he tells them, that unlefs they did continue in the faith, and in the goodnefs of God, keeping out of the high- mindednefs and conceitednefs of their own eftate and condition, lii the fear (which makes the heart clean^ and preferves it iri the cleannefs from that whic'R would defile, and caufe it to depart from the Lord) they likewife fhould be cut off, Rom. xi. 17. and ao, &c.
Now it would be fcrioufly confidered, whether the
Gentile churches did abide in the fa,ith, and in the
goodnefs and power of the Lord, which gathered
them ? Or whether they grew high-minded, holding
their eftate in a prefumption (as if the promife was fo
to them, that they mull needs be the church for ever)
out of the fear, and fo were cail off by God, and cut
off (according to the apoftle's words) from God's
Spirit, and fo have not partook of the root and fatnefs
of the olive-tree, for many generations ? It would alfo
further be inquired, (If it prove thus upon true fearch
and examination, that they have been cut off) whether
they can partake of the root and fatnefs of the true
Olive-tree any more, till he that caft them off, gather
and build them up again ?
It is true, there have been witneffes againft the cor- rupt ftate, even a feed who have been perfecuted by it J and thefe have, in feme meafure, partook of the root and fatnefs of the Olive-tree, all this time of the degeneration. But hath the church-ftate of the Gen- tiles, which provoked God, and was caft off, and per- fecuted the witneffes of the Lamb, his holy feed, who could not but, in his nature and Spirit, teftify againft their corruption ? Have they partook of the root and
fatnefs
[ ^3S ]
fatnefs of the Olive-tree, or have they not rather growa lip from, and drunk in of, the fap and juice of another flock?
The fame apoftle fpeaks of the man of fin, that wicked one, the fon of perdition ; who fhould gee into the temple of God, fit there, and fhew himfelf as God ; and yet oppofe and exalt himfelf above all that is truly called God, and that of right ought to be wor- fhipped, 1 Thef. ii. 4. Now when he gets into the temple, doth not he leaven it with his wicked fpirit, making it become wicked, like him that fits and reigns in it, and is the head of it ? And not the church or temple, all the while he fits in it, partake of the root and fatnefs of the Olive-tree ? (Of Chrift its former Vine, of Chrift its former Head ?) Or doth it not rather fuck in, and partake of, the venom and poifon of this new head ? And how long is this new head, this falfe head of the church, to fit in the temple ? Is it not from the very time of his getting inj till Chrift, by the Spirit of his mouth, confume and fcatter him ; ' and by the brightnefs of his appearance and coming, utterly deftroy him ? ver. 8.
This is certain, (as certain as ever there was a true church in the days of the apoftles) that after the apoftles days there got up a falfe church, which the Spirit of the Lord calls the great whore (indeed fhe v/as far bigger, by multitudes of degrees, than ever the true church was). This great whore had a golden cup in her hand, wherewith fhe made the kings and inhabitants of the earth drunk. And fhe fat upon many waters ; which waters are peoples, nations, mul- titudes, and tongues. Did ever the true church do thus ? That was a little flock, gathered out of peo- ples, nations, multitudes, and tongues, reigning in the Spirit and power of the Lord, over them only who were thus gathered; but never fat upon whole peoples, nations, multitudes, and tongues, as this great whore hath done ? Rev. xvii. i. — 15.
Now it would be worth the inquiry what this cup is (this golden cup, waich appears like gold) ? And
I 4 wha:
[ 135 ]
what this wine is, wherewith fhe made the kings and inhabitants oT the earth drunk ? Afk her, and fhe will tell you, It is the cup of falvation, and her wine the wine of the kingdom, even the do6lrine and difcipline of holy mother-church ; out of which, and without which, no man can be faved. But afk the Spirit of the Lord, (or hear what the Spirit of the Lord faid to the churches concerning it) and he will tell you, ic is the wine of fornication, the cup of deftrudtion, full of abominations, and filthinefs of her fornication j and that fhe fhall be fo far from faving others, that fhe fhall be deftroyed and perifh herfelf j and whoever drinks of her wine fhall perifh, unlefs he vomit it up again, and drink of the pure blood of the Lamb after it. See Rev. xvii. and alfo chap, xviii. and chap. xiv.
9i 1G, II.
Now one word, in the love and truth of God, to all that have feparated from this church. Have ye feparated fully ? Have ye feparated wholly ? Have ye feparated from her in nature and fpirit ? Have ye waited for the building which God alone can rearj for the church which he alone can frame ? Or have ye built up another church, in the refemblance and likenefs of that ye feparated from ? This is a weighty thing : ye mufl anfwer it to God, and ftand by his judgment therein. I befeech you confider it. " What will it " profit a man," faith Chrifl, " if he gain the whole " world, and lofe his own foul ?" So fay I in this cafe : What would it profit you, if ye could make your church ftand, and be approved in the fight of the whole world, if the Lord difown and difallow it, and they that are gathered into it perifh by it ? If it be not of God's building, if it have not his prefence, virtue. Spirit and power in it, it cannot fave. Oh ! hear, hear! for the Lord will ftrip Babylon, and fill her with dreadful plagues and judgments; and fhe fhall appear naked as fhe is, and become the fcorn of every eye, and the reproach of every beholder: and that which hath been reproached, fcorned, hated, and perfecuted by her, the Lord will honour,
No\f
[ ^7 ]
Now confider, and wait on the Lord, to know the extent of Babylon ; that ye may not be found by the Spirit of the Lord (nor by his angels, which pour out his plagues upon her) within her linnits. For the Great Whore is not Babylon only, or alone j but ihe is the Mother of harlots, and ail her Daugh- ters are harlots alfoj even all that have built up churches, like her, (in her fpirit, with her materials) out of the leading, guidance, and power of the Spi- rit of truth.
O F
[ ijs 3
O F T H E
H U R C H.
I. Of the Church in its Firft and Pure State, when it was clothed with the Sun, had the Moon under its Feet, and was crowned with the Crown of Twelve Stars, travailing to Bring-forth, and Brought-forth the Man- Child, which was to Rule all Nations with the Rod of Iron*
IT pleafed the Father to fend his Son into the world, (in his name, power, and authority) to gather out. • of the world ; and to manifeft his name to the men * • whom he fhould gather out of the world. The Jews. •' (for all their great profeflion, and high efteem of. themfelvcs) were but a worldly polity, having but '• worldly, elementary fhadows of the good things to come, and to be let up in the kingdom of the Mef- .- fiah. John preached, 'That the kingdom was at hand', • Chrift faid, // was come : John prepared for it; Chriil brought it. He came in the Spirit, in the life, in the virtue, in the dominion of the Moft High; and he gathered difciples unto him, by the word and power of the Father. And thofe that continued in his word, were his difciples indeed j of his gathering ; fuch as the Father had fent the Son out to feek ; even the new fort of worlhippers, who Ihould worihip neither at
Samaria,
Of the church, &c. 139
Samaria, nor Jerufalem ; nor with reference to any other outward place -, but in Spirit and in truth. They (hould meet together in that name, wherein Chrift had gathered them-, and meeting ib, he would be in the midft of them, and they fhould feel the prefence, power, and authority, which belonged to his church.
Now, if any would know what kind of perlbns thcfe difciples are, Chrift giveth many defcriptions of them. They are fuch as are born from above, fuch as are changed by the name and power which gathers them. They are Jews inward, circumcifed inwardly j fuch as are baptized with the Holy Ghoft, and with fire ; fquared ftones, hewn by the Spirit, for the fpiritual building; not old, rough, fierce, cruel, implacable, unregenerate, unholy fpiritsj but meek, gentle, lowly, tender, poor in fpirit, merciful, peaceable in them- felves, and making peace among men, renewed,,^nd fan6lified in fpirit; holy in converfation, fuitering (both from the heatheniih, and from the worldly-pro- fefling fpirit) for that power of truth and righteouf- nefs, which they profefs and bear witnefs to. They are the fait of the earth, having that in them which feafoneth their own hearts, and which hath virtue in it to feafon others. They are the light of the world, having that in them which cafls rays of light, con- vidlion, and demonftration, wherever they go. They being changed into the leaven of the kingdom, be- come a leaven, and fo a weight upon iniquity; tefti- fying againft, yea, bowing down and afflicting that fpirit, as the power of life fprings in them and breaks forth through them.
Now, if the church be thus ; if it be a p-atherina: by the power into the power-, by Chrift, who came in the name, into the name in which he came ; muft not the miniftry needs be much more thus ? Muft not they be grown in the name, be grown in the power, who are to minifter to thofe who are gathered into the name, who are gathered into the power? Muft not they be well grov/n in the Spirit, if they be able mi- nifters of the Spirit ? Did not Chrift, when he fent
out
140 Of the C H U R C H, &c.
out his difciples to preach in his name, give them of his Spirit and power ? And afterwards, when he was to go away, and they to fucceed hinn, what were they to fucceed him in ? Were they not to fucceed him in his Spirit and power? And did not he bid them wait for it, and receive it, before they went forth to preach and fet up his kingdom? And was it not by this the church was gathered ? And can the church be pre- ferved by any thing beneath this ? Yea, falling fhort of this, is it not in a degenerated and fallen cftate ?
After that thofe who had been gathered in the name, had waited as Chrift direfted them, for the holy Spirit and power, and after it had fallen upon them, then the glory began, then the miniftry fhined, then the church (or people gathered in the Spirit and power) fhined ; then great life was in them all, then greac grace and holinefs was upon them all; then faith (which fprings from the Spirit and power) was frefh, then love abounded j then they minded not earthly things, but the kingdom, the life, the glory, which was come upon them in power j then Satan's kingdom fell down like lightning, and they went on (in and with the Spirit which led them) conquering the Jewifli profeflbrs, and the heathenifti wor(hippers alfo J none being able to refift the power and Spirit wherein they fpake and miniftered. Read the fcrip- tures of the New Teftament, and wait on God for the opening of the true eye in you ; and thefe things will be manifeft and plain to you therein -, for the fweet- nefs, freflinefs, precioufnefs, and beauty of that ftate, may abundantly be read there, by thofe whofe eyes the Lord opens. To inftance in fome places.
Peter writes two general epiftles, in one whereof he fpeaks of their having received like precious faith with them, 2 Pet. i. 1. and in the other, that they did rejoice with joy unfpeakable and full of glory, I Pet. i. 8. Yea, he fpeaks alfo of their being as lively (tones, built up a fpiritual houfe, an holy prieft- hood, (mark ; all God's people who are gathered into the name, who are of the faith, who are in the life
and
Of the church, &c. 141
and power, are priefts unto him) to offer up fpiritual facriftces, acceptable to God by Jefus Chrift, i Peter ii. 5. Now was it a Imall thing to be a prieft under the law, to offer up the outward facrifices thereof? What is it then to be a prieft in the Holy Spirit and power of life ?
John alfo writes a general epiflle, wherein he divides Chriftians into three eftates, (children, young men, fathers) fpeaking great things and glorious of them all. He faid, " The darknefs is paft, and the true '^ light now fhineth." Paul had faid. The night is far fpent, and the day is at hand; but he faid, the night is paft, and the day is come, i John ii. 8. And he writes to all, (children, young men, fathers) as being paffed from the darknefs, and in the light of the day. The little children had had their fins forgiven them for his name's fake, and had known the Father, ver. 12, 13. The young men were ftrong, and the word of God did abide in them, and they had over- come the wicked one, ver. 14. The fathers knew him that was from the beginning, ver. 13, 14. and knowing that, they knew enough , for that was it which appeared to fave, and that was it which was to be preached, even that which was from the beginning, the light which was with God, the light which was in Godj the light which was God, in which is no darknefs at all, chap. i. 1. 5. Yea, the little children had an unftion from the Holy One, and they knew all things ; and John wrote not unto them as not knowing the truth, but becaufe they knew it, chap. ii. 18. 20, 21. Yea, they had received the anointing, and it did abide in them, and they needed not that any man Ihouid teach them, but as the fame anointing taught them of all things ^ and it fo taught them, as that no feducer nor antichriftian deceiver could impofe or pre- vail upon them, they keeping to it, ver. iB. — 26, 27. What a glorious ftate was here, when the little children were thus advanced in the ftrength and power of life ? Sure that promife was now made good indeed, " Ye ftiall be all taught of God," when the li'tle
children
142' Of the C H U R C H, &c.
children were thus taught. Yea, and they were taught* to abide in him, i'o as they might not fin i for how could they, the anointing abiding in them, and teach- ing them of all things, and they being in fubjeftion" thereto i for that preferves out of lln the veffel in whom it dwells and reigns. Sin is a tranfgreifion of the law J but they that are in the anointing, taught: by the anointing, fubjeit to the anointing, are far above the righteoufnefs of the law, even in the right- eoufnefs of the Son; the righteoufnefs of whofe nature is far above the righteoufnefs which the law requires of man's nature. And let men talk and imagine what they will, the finner is not in the redemption and' power of righteoufnefs, which is by Jefus Chrift. For that which is born of God doth not commit fin, but the feed remaineth in him which is born of God, pre-' ferving him from the nature and fpirit of the devil,' and from the works which flow from that nature arid fpirit, chap. iii. 4, &c. Yea, they might fo walk as that their hearts fhould not condemn them -, but that they might have confidence towards God, ver. 20, 21. And as Chrift faid to the Father, " Father, thou al- •* ways heareft mej" lb could they fay, " Whatfoever ** we afk, we receive of him, becaufe we keep his ** commandments, and do thofe things that are pleaf-; ** ing in his fight," ver. 22. even as Chrift had faid; " He that fent me is with me," &c. " for I do always' *' thofe things that pleafe him," John viii. 29. Yea, thefe little children, having received the anointing,' were able to try fpirits, and had tried and overcome them, (notwithftanding the fubtilty and ftrength of all their deceits) becaufe that light, life. Spirit, and' power which dwelt within them, was greater than that' which was in the world, chap. iv. i, 4. And can the lefs overcome the greater, the greater keeping to its ftrength? Nay, nay: thefe that are of the love, and dwell in the love, are (by the power and virtue of the love) kept out of all the fnares and devices of the enmity; for the enmity cannot enter the love, nor the; foul that abides in the love; but only him that dc-
part%
Of the C II U R C H, &c. 145;
parts out of it. Here is a munition of rocks, here is fafety indeed ; let him that hath an ear hear, and let him that hath a fpiritual eye read and" confider. What fhould be faid more of them? They were ia the love which keeps the commandments, of the birth to which the vidtory is given, and in the faith which gives the yiftory, chap v. 3, 4. Yea, did they not lb keep themfelves, as that the wicked one could not touch them? ver. 18. How could he, when they had overcome him, and abode in that which overcame him ? Satan falls like a flafh of lightning before the power of truth, before the living faith; the faith which is from, and {lands in, the power. And if the devil would fly from thofe that refilled him, how much more would he fly from thofe that had overcome him, and fl:ood armed with that armour which is pam- " ful and dreadful to him ?
Again, the apoftle that writeth to the Hebrews, fpeaketh of their work and labour of love, (which advanceth the foul apace towards the kingdom) and of their patient enduring the trials, perfecutions, af- flictions, and crofTcs, (through which perfection is at- tained, James i. 4.) Heb. vi. 10. and chap. x. 32, 33. Yea, he fpeaketh exprefsly concerning them, that they were come to Mount Sion, and to the city of the living God, the heavenly Jerufalem, and to an innumerable company of angels; to the general af- fembly and church of the firft-born which are written in heaven, and to God the Judge of all, and to the fpirits of juft men made perfect, and to Jefus the Me- diator of the new covenant, and to the blood of fprinkling, chap. xii. 22, 23, ■24. and that they had received, or were receiving, a kingdom which could not be moved, ver. 28.
There is another place in my heart to mention, which fpeaks great glory and an high ftate, in the fenfc of my fpirit, attributing glory and dominion to Chrift for his loving them, and walhing them from their fins in his own blood, and making them kings and priefis unto God and his Father, Rev. i. 5, 6. What is he
who
144 Of the CHURCH, &c.
who is both a king and prieft to God ? Surely he is wafhed, furely he is clothed with the prieft's raiment, fureiy he is in the dominion and purity of life, who reigns and offers up therein holy facriftces to the Father.
Thus far have inftances been given in reference to the general ftate. Now it is alfo in my heart to give fome inftances in particular churches, wherein tefti- mony is given to the frefhnefs of life in them, and of their precious ftate therein.
Firft, I ftiall inftance in that church at Jerujalem : in what a beauteous glory and luftre did they fpring forth! Ads ii. 41. to the end. Confider the place well, and tell me, if this was not the beginning of the fpiritual and hesivenly Jerufalem; if the glory of it did not defcend upon this new-gathered people and converts? So likewife fee chap. iv. 31, &g.
The church at Romey the apoftle Paul fays, were be- loved of God j and that their faith was fpoken of through- out the whole world, Rom. i. 7, 8. Now what a glorious precious ftate was this ! For by faith is water drawn out of the wells of falvation : and how much might they draw, who abounded in faith ! True faith fprings from the power of life, and it brings the power of life into the foul in which it fprings, according to the degree and growth of it. He that is beloved of God, and abounds in faith towards him, what glory, what life, what virtue, what power can he want ?
The fame apoftle, writing to the church at Philippic faith, he did thank God, upon every remembrance of them\ making requeji for them with joy always^ in every prayer of his for them all, for their fellowfhip in the gojpel (which is power and life to them that have fellowfhip therein) from the firjl day until now, Phil, i, 3, 4, 5. And he calls them dearly beloved t^nd longed-for^ bis joy and crown^ chap. iv. i.
So writing to the faints and faithful brethren at Co- lofuis, he gives thanks for their faith, and their love to all the faints, chap. i. 3, 4. And faith further con- cerning them, that the word of the truth of the go/pel
had
Of the church, &c. 145
htid hrcught forth fruit in them^ fince the day they heard and knew the grace of God in truth, ver. 5, 6. To what then were they grown ? Surely very far into the myftery of life in Chriil j in whom they had been cir- cumcifed and baptized, and were complete, abiding in him, and drinking in of the life, virtue, and power which floweth from him.
Lii<;e\vife he writes to the church of the ThefTalo- nians, as being in God the Father^ and in the Lord Jefus Cbrifly I Their, i. i. Ah! how excellent and glo- rious was the (late and condition of Chrift, to be in the Father ! How glorious is the ftate of that church, which is both in Chrift and in the Father! He fpeaks alfo of their work of faith, and labour of love, and patience of hope, ver. 3. Yea, he writes to them again as fuch, Ephef. i. i. Surely they did abide in the vine ; they did dwell in the name and power into which they were gathered ; and fo did feel the dews from above, and the fprings from beneath j {o^ that their faith did grow exceedingly, and their love abound •, and the apoftles did find caufe of glorying in them, in the churches of God, for their patience and faith in all their perfecutions and tribulations that they endured, ver. 3, 4.
Writing alfo to the Ephefians, he giveth an high expreffion of the goodnefs of God to his people in thofe days, and of the bleflednefs of their eftace, ia that God had bleffed t!iem "js^ith all Jpritual blejfings in heavenly places in Chriji, chap, i. 3. That is hard to be underftood ; yet this may be fenfibly faid : in the heavenly places in Chrift, the fpiritual bleflings are received i and they that are raifed together with him, and live in and with him, do alfo fit with him in the heavenly places in him, even in the manfions which he hath prepared, and is preparing; for he raifeth the foul higher and higher, from glory to glory, at his pleafure. The apollle alfo faith, that they were fel- low-citizens with the faints, and of the hciifehold of God; and were built together in Chrifi, for an habitation of God, through the Spirit, chap. ii. 19, 22.
Vol. III. K So
146 Or THE CHURCH, Bzc.
So the church of Smyrna; Chrift owneth her works, and tribulations, and poverty, and pronounceth her rich, Rev. ii. 8. Chrift knoweth how to value things.
And the church of Philadelphia was in a very pre- cious ftate indeed ; Chrift owning her works, and having fet before her an open door, which no man could fhut ; and promifing to make thofe who made a profeflion of the truth (of being Jews) but were not in it, to come and worlhip before her feet, and to know that he had loved her^ as alfo that he would keep her in the hour of temptation, becaufe fhe had kept the word of his patience. Rev. iii. 8, &c. Thus it is manifeft that the church in general, and many churches in particular, was once in a pure, frefti, living, powerful, glorious ftate.
II. Of the Church In Its declining and falling;
Eftate.
B
UT all the churches were not thus -, nor did thole __ who were thus always continue thus : but therC' was a declining and falling from this glorious eftate by degrees, even from the light, brightnefs, purity and power of the day, into the darknefs and corrup- tion of the night again.
And thus the apoftafy came inj to wit, by not keeping to the anointing, by not abiding in that Spi- rit, life, and power whereinto they were gathered ; by not keeping fingly to the voice of the Shepherd. For then another ear got up in them, and that itched after ^ new and ftrange things ; not being contented with the fimplicity of truth which is in Chrift, with the plain ,\ heavenly bread. For truth is a naked fimple thing to look at J not anfwering man's wifdom at firft, nor ever afterwards : but in the crofs to that its power is felt, and its beauty feen. But if the wifdom of man get up from under the crofs, if it be not ftill kept down
by
Of the church, &c, 147
by that, it will prefently be judging the wifdom of God, and the plain way of truth, foolifhnefs, and be iiftening after fomewhat elfe.
Thus the church of Corinth, who did abound in fpiritual gifts, yet were apt to run out, and be lifted up above their meafures, and think they reigned as kings, without (if not beyond) the apoftles ; and fo came into danger of hearkening to falfe fpirits and minifters of unrighteoufaefs, i Cor. iv. ' 8, &c, 2 Cor. X. II.
And the churches of Galatia, which began well, and very zealoufly, even fo as they could have plucked out their eyes for Paul's fake ; yet were after- wards fo far bewitched and prevailed upon, that the apoftle profelTed he flood in doubt of them, and was afraid left he had beftowed upon them labour in vain. Gal. iv. 1 1. 20.
When the enemy could not prevail in open battle, by manifeft afflicStions, oppofitions, perfecutions, &c, then he tries by deceit, getting into the form, to fee what he can do there, how he can pleafe and fatisfy men therewith, and fo work them from that power which redeems. And thole that do not eye the power, keep to the power, walk in the power, and judge by the power, to be fure he catcheth this way. " The " falfe prophets," faith Chrill, *' which come in iheep's " clothing," (with the good words, as minifters of righteoufnefs ; but not with the living powerful fruits of righteoufnefs) come with fo fubtil an appearance, as, if it were poffiblc, they would deceive the very ele6l : but God keepeth that eye in his eledl open, which cannot be deceived i but all clfe are. They that depart from the power, they that err from the faith, they that are in the high-mindednefs and con- ceitednefs, out of the fear, they eafily hearken to fe- ducing fpirits, and drink off their poilbn. And Peter plainly forefaw that thefe would be many, 2 Pet. ii» I, 2.
See alfo what complaint Paul makes to Timothy, about the declining of many from the truth i he ex-
K 2 horts
148 Or THE CHURCH, &c.
horts him to " keep faith and a good confcience ; *' which fome having put away, concerning fajth have '' made fhipwreck •, of whom is Hymeneus and Alex- " ander," i Tim. i. 19, 20.
Again he fpeaks of fome that were ** already " turned afide after Sataji," chap. v. 15, And of fome that had " erred from the faith, and pierced ** themfelves through with many forrows," chap. vi. 10. Again : " All they which are in Afia be turned *' away from me," 2 Tim. i. 15. Likewife he fpeaks of fome, who " would increafe unto more ungodli- " nefs," and whofe word " will eat as doth a cank- <' er," chap. ii. 16, 17, and that " evil men and *' feducers fhall wax worfe and worfe, deceiving and «' being deceived," chap. iii. 13. Yea, " the time 'f will come," faith he, " when they will not endure *« found doflrine," chap. iv. 3. " Demas hath for- *« faken me, having loved the prefent world," ver. 10. " Alexander the copperfmith did me much evil : the " Lord reward him according to his works," ver. (4. *' At my firll anfwer, no man Hood with me, but all ** men forfook me," ver. 16. Surely love was grown very cold, iniquity likely to abound, and the apoftafy from the truth to increafe.
And among the churches of Afia, how many of them were warping! Ephefus, though fhe had much good remaining in her, yet llie had left her firfl love, and was fallen from her firfl: fl:ate and works. Rev. ii. 4, 5. Pergamos alfo had them which held the dodlrine of the Nicolaitans, which thing Chrifl: hated, ver. 15. Thyatira, Hht likewife fuffered the woman Jezabel, which called herfelf a prophetefs, to teach and feduce God's fervants, ver. 20. (Now this Ihe ought not to have done, the churches having the Spirit, the holy anointing, to try fpirits and prophets byi yea, to try apoftles j which will faithfully difco- vcr which are truly fuch, and which are not, as ver. 2.) Sardis had a name that Ihe lived, but was generally dead; there being but a few names left in Sardis, which had not defiled their garments, chap. iii. i. 4.
Lao-
Of the church, &c: 149
Laodicea was lukewarm j neither cold nor hot; in the profefTion, in the form and appearance of truth; but without zeal, without life, without power, ver. 15. Now being. in this ftate, (having the form and appear- ance of all) (he judged herfelf rich, and increafed with goods, and to have need of nothing, ver. 17. This indeed is a pleafant (late in man's eye, but very loathfome to God, ver. 16, This church fcemed to have all, but indeed had loft all, and wanted the gold, the raiment, and the eye-falve ; and fo was wretched, miferable, poor, blind, and naked, ver. 17, 18.
In this declining ftate fome fell from the do6lrine of truth, giving heed to feducing fpirits, and doc- trines of devils, I Tim. iv. i. Some from the fellow- fhip and worlliip ; it being the manner of fome to forfake the aflembling themfelves together, Heb. x. 25 ; which the church, when firft gathered, was very diligent in, A6ls ii. 42. 46. Some held the form of knowledge and profeflion, but fell from the life and power, 2 Tim. iii. 5, Yea, many ways did the wolf- ilh faife fpirits drive and fcatter from the flock, as they could get entrance into mens minds.
Obje6t. Buf hciv could the church decline thus in the apojiles days ; the Spirit of God being Jo powerful in the cpojiles, and being cilfofo generally then bejiowed upon be- lievers ? as Gal. iv. 6.
Jnf. It is true, they had great advantages of ftand- ing, by reafon of the prefence and power of the Spi- rit v/ith them. But yet withal, the Spirit of the Lord is tender, jealous, and might be grieved and provoked by neglects, (his warnings being flighted, and his motions quenched) and fo might draw back from fuchj as either received not the truth in the love of it, or grew cold and carelefs afterwards ; and then the fpirit of darknefs and deceit thereby had advantage to blind them, gain upon them, and enter into that part of them, which the Spirit of the Lord had before recovered and poflTeflTed. Now the enemy having got entrance, prevails and captivates more and more, un- lef? the Loii'd in tender love and mercy vifit it again,
K 3 lift'
150 Of the church, &<:.
lifting up a ftandard for the foul, and fo drawing it back by degrees into his light and power again.
Befides, it is eafy to decline (eafy for any foul, eafy for any church); but there is need of niuch care, fear, faith, obedience, watchful nefs to the I..ord, and againfl the enemy, &c. to preferve and keep the ef- tate of an heart, or the eft ate of a church, chafte and pure. " Ye are kept by the power of God, through " faith unto lalvation." Can any thing preferve a foul, or church, but God's pow^er? And doth God preferve any foul, or church, but in the way he hath appointed ? A church is like a garden, needs digging, drefTing, watering, and fun-fhine, to caufe it to thrive and flourifh. Do not weeds eafily fpring up in a gar- den ? yea, ranker weeds than in common ground ; which fpread apace and over-run it fafter, if it be not looked to and kept by the gardener ? Read the figure, and underftand. Are not fpiritual weeds as corrupt and fpreading as the outward ? Are they not like leaven i have they not a poifonous, infcfiing nature in them ? " Know ye not," faith the apoftle, " that a '* little leaven leaveneth the whole lump ?" i Cor, V. 6. If but one root of bitternefs fpring up in a church, it may defile many, and trouble the whole, Heb. xii. 15. .^nd as one corrupted perfon, fo alfo one corrupted church, may infe<5t and poifon many more. Yea, was it not thus in the apoftafy ? When it once got head, did it not break in and overflow apace ?
III. Of the declined and fallen State of the
Church.
WHEN antichrift (or that fpirit which wrought againft that fpiritual appearance of Chrift, and power of his truth) was revealed, and got into the temple, appearing and being acknowledged there as God, then (without controverfy) was the declined
flate.
Of the church, &c. 151
ftatc. He had been a long while working under- ground by his agents and miniflers, appearing as mi- nifters of righteoufnefs, in a form thereof, out of, and againft the power; but the power (in the true apof- tles and minifters) flood in his way, and wrought againft him, fo as he could not for a long time get up. Yet he prevailed more and more in the corrupt part in men, till at length he drew many (of the very Itars from heaven) after him; and then fighting an open battle, gets rid of the true church, vomits out a flood after her, (as if flie were an harlot, and not worthy the name of Chrift's fpoufe) and fo gets into the temple, and is owned there (as Chrift) in the ftead of Chrift.
Obje6l. IVill any man own antichrifl^ worjhip antichrijty and acknowledge antichrijl (injiead of Chrijl) to be God ?
Anf. Read 1 Theff. ii. 4. and fee if it be not fo. See if he do not get into the temple, and fit ruling and governing in the temple (that which was once fo, and ought ftill to be fo) till the very coming and appearing of Chrift in his Spirit and brightnefs, ver. 8.
Queft. But ho'-ju could this fojfibly ever hcj or how can it be ?
Jnf. He doth not directly get up, nor ftiew himfelf directly as he is; but in a myftery of deceit. He doth not appear as antichrift, (crying up all manner of filthinefs, abomination, and contrariety to Chrift, in diredt words) but as Chrift", preaching righteouf- nefs, crying up fcriptures, ordinances, church-minif- try, holinefs, &c. Yet, for all thefe words and fair pretences, he is not the true fpirit, but the falfe, the antichriftian •, and thofe that receive him, or bow to him in any of thefe, they bow not to Chrift, but to him. He hath a mark, he hath a name, he hath a worftiip, he hath a church, he hath a miniftry, he hath laws and ordinances of worftiip ; which, whofoever re- ceives, worftiips not the Lord Jefus Chrift, but that fpirit which under a dilguife thus appeareth, which hath horns as it were of a lamb, or like a lamb ; but
K 4 not
152 Of the church, Sec.
not the Lamb's horns, nor the Lanmb's nature, nor the Lamb's Spirit, nor the Lamb's meeknefsi but the old nature of the dragon, who gives him both fubtilty and power.
Now mark : when Chrift brought forth his church, it was a pure, holy, fpiritual building, built up of re- newed fpirits i fuch as were new-born, fuch as were wafhed, fuch as were fanflified, fuch as were juftified in the name of the Lord Jefus, and by the Spirit of our God. Chrift's church was Sion, even the holy feed, built upon the holy hill of God, into an holy city or temple. But antichrift's church is Babylon, which hath the wifdom and order of man in it, fuch as man's eye judgeth right, but is foolilhnefs and con- fufion in the eye of God. Now the Lord hath moft terrible plagues to pour out upon this antichrift, and upon his Babylon ; yea, upon every one that hath his mark or name, or that which amounts to his name, though it be not diredly fo called. Therefore, oh! fear the Lord God ! and ye that love the peace of your fouls, pray to be delivered from that which his wrath is to ; for the dregs of the cup of trembling are to be poured out on antichrift inward and outward, and on Babylon inward and outward. Let him that readeth underftand the tender warnings, which are given forth in the tender nature and Spirit of the Lord ; for the day of mercy fpreads apace, and the night of anguifh and tribulation haftens.
The true church of Chrift was gathered by his Spirit into his name and power, and was a fpiritual building, or building of fpirits therein ; wherein the Spirit of the Lord was as prefent fpiritually, as ever he appeared in the outward temple or ark outwardly. And the minifters of the New Teftament were made by the Spirit, and fent forth by the Spirit, and in the power. ** Stephen (though but a deacon) was full <* of faith, and of the Holy Ghoftj" and if any man taught in the church, he was to " fpeak as an oracle <* of God," Flelh is to be filent there, and only the Spirit's voice to be heard in the fpiritual building.
But
Of the church, &c. 153
But now in the apoftafy, the minifters there, are as wells without water, clouds without rain, who liave only the fhew of the thing after the flefh, but not the truth of the tiling after the Spirit } an-d fo being not in the thing, nor in the Spirit, they defpife the dominion, and fpeak evil of the dignities which are of the Spirit, and for advantage fake cry up the do- minions and dignities which are of the earth.
In the apoftles days the minifters of the church were not of man, nor fet over the flock by man -, but made by God, and fet over the flock as overfeers by him, Ads xx. 28. For the fame Lord who gave apoftles, prophets, and evangelifts, gave alfo pallors and teachers, Ephef. iv. 11. And though the hands of the prefbytery were laid on thofe that were made minifl:ers •, yet that was not done fuddenly, or lightly, but by the guidance of God's Spirit ; and there went a gift and power of the Spirit along with it, accord- ing as Paul faid to Timothy, *' Negledl not the gift *^ that is in thee, which was given thee by prophecy, *' with the laying on of the hands of the prefbytery," I Tim. iv. 14. But now, in the declined fallen eftate, there is no fuch thing; but an empty form, a form of worlhiip, a form of godlinefs, a form of miniftry, a form of dodrine, a form of difcipline ; without the life, without the Spirit, without the power, from which the true form came, and whereby alone it could be preferved.
This declined ftare hath been a very fink of ini- quity, wherein the Chiillian love hath not only grown cold, but hath been quite dead, and plucked up by the very roots •, yea^ wherein all that iilthinefs which was fprouting forth and getting up in the declining flate had reigned in power, defiling the very name of Chriftianity, opprefTmg the good feed, and corrupting the earth. Read 2 Tim. iii. 2, &c. and fee v/hat a generation of Chriftian profeflbrs were to grow up (and did grow up) in the time of the apoftafy.
IV. Of
154 Of the church, &c.
IV. Of the State of the Church in its Recovery; or what State the Church fhall be in after it is recovered out of the Apoftafy.
TH E date of the church after the apoftafy, is to be like the ft ate it was in before the apoftafy (for purity, power, brightnefs, and glory, &c.)i yea, ^all it not be more glorious, after its conning through all this darknefs, and fhining over it, than it was before ? The New Jcrufalem is to come down from God out of heaven j the bride is to be clothed and adorned as the Lamb's wife, meet for the delight of her huft)and. The power and Spirit of the Lord, which cleanfeth away all this rubbilh, will make his truth fliine, his church fhine, his fuffering lambs (that come out of the great tribulation) fhin©. more than ever before. The Lord God Omnipotent will take his great power unto him to reign, and will reign accord- ing to his power in the hearts of his children, and over the earth. He will break that which ftands in his way with a rod of iron j and he will embrace and exalt that which boweth to and kifleth the fceptre of his Son, who is to appear upon the holy hill of Sion : and the law is to go forth out of Sion, and the word of the Lord from Jcrufalem ; the power whereof Ihall break down the power of iniquity, and bring up the fuffering feed into the dominion and glory of life.
In this reftored ftate antichrift fhall be worfhipped no more, nor the beaft, nor the dragon, who gave his power to the beaft j but the Lord God fliall be wor- fhipped and magnified over all. It ftiall be faid n6 more, Who can make war with the beafi? after the Lamb bath overcome him; but. Who is like to thee, O Lord, O King of/aintSj who bafi taken to thee thy great power^ and haft reigned, and daft reign j who haji brought down this lofty city, and trod it under the feet of the poor, and
made
Of the church, &c. 155
made thefieps of the needy to pafs over it ; who hafi made it an heapi (the city fenced by all the might , wifdom^ and power of man) a ruinous heap^ a place no more for thy dear children to be captived in and opprejfed ; but an ha~ bitation of dragonSi and a cage of every unclean and noi- fome bird for ever ? — JVho fhall not fear thee, O Lord, and glorify thy name ? For thou only art holy -, for all na- tions fhall come and worfhip before thee ; for thy judgments are made manifejlj Rev, xv. 4. Thou haft judged down Babylon, which was exalted ; thou haft pitied Sion, which lay in the duft for many ages and generations, and haft raifed up thine holy building again, and wilt give to thy children to be clothed, and to walk before thee in pure white linen (which is the righteous nature and Spirit of thy Son) for evermore; and the dark- rels fhall never come over them again, but the bealt, dragon, and falfe prophet ftiall be caft into, and bound down in the lake; and the fprings of life fhall open, and whofoever will may come freely, and drink of the water of life. And the people in heaven fliall fay, *' Hallelujah ! falvation, and glory, and honour, and " power unto the Lord our God."
And the voice of great multitudes, and the voice of many waters, and the voice of mighty thunders, fhall fay, "Hallelujah!" and fhall be glad, and re- joice, and fhall give honour to the Lord, for the bride's marriage with the Lamb, and for her rich adorning for her bridegroom. Yea, the earth fhall rejoice, and the multitudes of the iQes be glad. Why fo ? Becaufe the Lord reigns, who is tender even of the earth, and hates the oppreffing not only of his {etd, but alfo of his creatures : for he will reign and judge in righteoufnefs, and tendernefs, and much mercy, to all that is of him; and none fliall feel his judgment and feverity, but that which is contraryto him, and joineth to his enemy. For the Lord will make war with that fpirit, which is contrary to his life and nature, for ever and ever. And he that joineth to that fpirit, ftiall find woe, mifery, and tribulation
(tribu-
156 Of the church, &c.
(tribulation and anguifh fhall light upon every foul that continues in the evil doing) ; but he that comes from under that fpirit by the leadings of God's Spirit, bowing to and kiffingthe Son, fhall tafte of the Father's love to the Son, and partake of the mercy, peace, and reconciliation which is treafured up in him. Amen.
THE Way of Salvation in the Covenant of LIFE
OPENED:
And fomc Stumbling-Blocks removed out of the Way of the Simple-hearted.
THERE are many whom the Lord hath raifed up, in this day of the manifeftation of his power, and of his everlafting love, to bear witnefs to his truth J among whom I alfo (who was an outcaft, and miferable beyond expreflion) have obtained mercy to partake of the virtue, life, and power of his pre- cious truth (which redeems from the bondage of fin and iniquity) ; and am alfo many times moved by the Lord to teftify of that which he hath made known unto me, and given me to experience.
This brief touch fprang in me by way of preface. Now to the thing itfelf.
The Father, in whom is the whole virtue and power of redemption, fent his Son to gather the fcattered and loft fheep of the houfe of Ifrael j and not only fo, but he gave him alfo for a light to the Gentiles, that he might be his falvation to the ends of the earth ; and fending him, he fent his Spirit and power with him : for that which is begotten by the Father is not able to do the work, unlefs anointed and affifted by the Father: therefore the Father, who fent him tq preach the gofpel, anointed him^ and filled him with
The Way of Salvation in, &c. 157
his Spirit, that he might preach the gofpel according to that fcripture, Ifa. Ixi. i, 2, 3. " The Spirit of the '* Lord God is upon me, becaufe the Lord hath '' anointed me to preach good tidings to the meek ; *' he hath lent me to bind up the broken-hearted, to " proclaim liberty to the captives, and the opening " the prifon to them that are bound j to proclaim *' the acceptable year of our Lord, and to comfort all *' that mourn," &;c.
Quell. But how came thefe meekj thefe broken-hearted, theje captives, thefe hound in prifon, thefe mourners, to meet with the redemption and blejfmgs which he is anointed to preach to them ? Or which way do they come to receive ' and partake of them from him ?
Anf. In faith. This all his 'outward healings d\d. fignify, being thus difpenfed. (" If thou wilt be- " lieve, thou fhalt fee the glory of God. Thy faith " hath made thee whole. O woman ! great is thy '^ faith! be it unto thee according to thy faith"). And thus all his inward healings are bellowed upon, and received by, the foul •, to wit, in the faith.
Quefl. But how came they to have faith ? Or how com- eth any man to have faith in the redeeming power ?
Anf It is bellowed upon them by God, in the fenfe which is from him. His Word goeth forth from his mouth i there is a witnefs of him in the heart, towards which it reacheth. Now it reaching to the witnefs, immediately it brings into a fenfe, and in that fenfe begets faith; and being mixed with this faith (which is of its own begetting) in them that hear it, begins the work of life and redemption in that heart where ic is not yet begun, or carries it on in that heart .wherein it is already begun. Thus faith hath a work, a work from the beginning of the hearts's turning to God even to the end 3 which he that abides in the faith till the end, finds accomplilhed.
Objed:. But this faith is bejlowed on fome few whom God hath ele^ed, not on all men.
Anf, God hath lent his gofpel to be preached to every creature, and his Word is able to reach the wit- nefs.
158 The Wat op Salvation im thi*
iiefs, and work fenfe in every creature ; and in whom- foever there is a fenfe wrought, they liftening to God in that fenfe, he works faith in thenn ; and waiting on the Word, hearkening to the Word, and (laying their minds there- through on the Lord, he will fpeak peace to them, and keep them in peace, daily removing them more and more out of the reach and power of that which troubleth them.
Queft. Doth the new covenant lay all upon God, and require nothing of the creature? Or is there fome thing re- quired by God of the creature, in and by virtue of the new covenant ?
Anf. Confider wellj Doth not God require of the creature in the new covenant what he gives in the new covenant ? Doth he not require the faith, and the ex- crcifing of that faith, which he himfelf works and gives in the fenfe, from the power and demonftration of his truth, to the foul ? The new covenant requires more of the creature than ever the old did •, but it re- quires them not of the creatures as weak in the fall, but as taught (ftrengthened and enabled) to walk with God in and by virtue of the covenant. Yea, all man- ner of holinefs, and righteoufnefs of heart, life, and converfation is required in 'and by the new covenant: for as the Lord works out of all therein in the crea- ture, fo the creature works out all thereby in the Lord, according to that known fcripture, " work out ** your own falvation with fear and trembling: for it *« is God which worketh in you, both to will and to ** do of his good pleafure." And as the creature is able to do nothing that is good of itfelf j fo being grown up into the lile and ability, which is of God, it is able to do all things through Chrift that ftrength- cneth it.
Queft. But why is it faid that Chrijl wds anointed t9 f reach the go fp el to the poor y the meek, the broken-hearted, the captives, the bound in prifon, the mourners (for want of righteoufnefs, life, and peace) ? Did not God 'give his Son in love to all? Was he not made a ranfom and propi- ticUim for all? Tea, was he not anointed to preach the
gofpel
Covenant of Life opened.
159
gofpel to all ? How then comes it here to he thus limited and rejirained tojome ?
AnJ. It is true, God had a general refpcft to man- kind, in the gift and anointing of his Son: but yet there are fome in a better capacity to receive; already in the fenfe of the want of him, and panting and longing after him. Yea, there are fome, who are grievoufly fick in foul, and deeply wounded in fpirit; the fadnefs and mifery of whofe condition cries aloud for the help of the phyfician. Now the eye and heart of the Lord is more efpecially towards thefe ; and fa he bids his prophets be inftru6bing and comforting thefe, concerning the falvation, the healing, the oil of gladnefs, the Mefliah to comej and when he comes, he fends him up and down to feek out thefe, to ke?p company with thefe, to help and relieve thefe ; having given him the tongue of the learned, to fpeak a word in feafon to thefe weary diflrefTed ones. Thefe are not like the common, rough, unhewn, knotty, rugged earth; but like earth prepared for the feed, and fo eafily and naturally receive it. The gofpel is preached to others at a diftance-, which, it is true, they may have, if they will hearken to it, and wait for it, and part with what muft firft be parted with; but they have a great way to travel thither. But thefe are near the kingdom j thefe are near that which opens, and lets in life; thefe are quickly reached to, melted, and brought into the fenfe, in which with joy they re- ceive the faith j and with the faith the power ; which brings righteoufnefs and falvation to their fouls. Though alfo the enemy is exceeding bufy, to darken, difturb, and bow down thefe; that he might ilill keep them in the doubts, in the fears, in the chains, in the fetters, in the prifon-houfe, from the liberty and healing which the word of the anointing brings.
Now mind. God is real towards all ; he defires the life and falvation of all; not the deftruflion of any one foul that ever he created (it is unnatural to him). And the way that he holds forth, he (lands ready to meet any man in, Whom is it that he doth draw ^
And
1^0 The Wav of Salvation in the
And who is it that may not come in the drawing ? Is'not his word an hammer ? And whom can it not break ? Is it not fire ? And whofe corruption can it not burn up ? Is it not water, wine, and blood ? And whom cannot it wafh and nourifti ? Therefore, let no man think to lay the blame upon God, becaufe of his pe- ri'lhingj for he will be deceived therein: and God will prove true, who faith, Man's defiru^ion is of himfelfi and every man a liar, who layeth any blame on him, for not giving him further afliftance with his power. Neither let him blame God for hardening him j for God hardeneth no man, but him who firft refufeth and grieveth the power and love which would melt and foften him. It is truej we are the clay, and God the potter : and may not the potter make what veflels he will of his clay ? This parable came from the Spirit of the Lord to Ifrael of old : but what ufe did the Lord make of it ? Did he fay to them. Do what ye will J fome of you I will caft off, and others of you I will fhew mercy to ; for I have determined fo ? Nay, not fo : but I have this power over you ; therefore do not provoke me. [Read Jer. xviii.] Was not God exceeding tender to that outward people, in that out- ward covenant ? Did he ever give them up to pain and fufFerings, without great provocations on their parts ? " He doth not afflidt willingly, nor grieve the " children of men. Wherefore doth a living man " complain ; a man for the punifliment of his fins I " Let us fearch and try our ways, and turn again to *' the Lord." And the Spirit of the Lord never failed to do what was his part, towards the turning them from iniquity, towards the Lord, in that covenant.
And when they did believe, confent, and obey, and did eat the good of the land, was it not pleafant and delightful to him ? And when they 'provoked him to jealoufy, and drew down judgments upon their heads, was it not irkfome and painful to him ? [Read Deut, V. 29. Ifa. v. Ezek. xx. Jer. xliv. 4. and chap. xxxi. 20. Ifa. Ixiii. 7. to ver. 15.] And will God fail to do his pare towards any man for the falvatipn of his
foul.
Covenant of Life opsnjd; i6i
foul, which is fo precious, of fo great concern, and the lofs whereof he knoweth to be fo invaluable ? No, no J the Spirit of God fufFers, in every man upon the face of the earth, that fins againft him j and is grieved and wounded by their unjuft and unrighteous conver- fations, from day to day, againft the teftimony of fomewhat of him in them, which is contrary thereto. Now this is of a precious nature ; and being fo de- fpifed and rejedted by men, can it be wondered that God doth not proceed to make it more manifeft, and to work more in men by it ? Nay, may it not rather be wondered that God doth continue to manifeft it fo much i What man could endure to behold a thing fo precious in his eyes (as this is in God's) fo continually abufed by, and to fufFer fo much from, that which is fo far beneath it, as God daily doth ? Therefore,^ if there come a day of reckoning for this. With all men upon the face of the earth, (for who hath not had a talent from God ; even of the pure eternal light in him, witnefling in his heart and confcience againft the darknefs ?) there will be no caufe of wondering at it. And is not this light and Spirit (which fhines in all mens darknefs in fome meafure, ftirring and witnefling againft it, and endeavouring to perfuade and draw the mind from it) the very fame, in nature and kind, with the light and Spirit of the Father, which appeared in that perfon of Chrift ? And, if hearkened unto, and followed, would it not bring into union and fellow- fhip with him, and into a partaking of the benefit of all he did in that body ? Yea, would not the Spirit reveal whatever is necellary to be known, to that foul which receives and follows it ? Oh ! what hath God done (in his rich and tender mercy towards all) for mankind 1 And how clear will he be, when he opens and manifefts the righteoufnefs of his judgment! He will not clear himfelf after this manner -, that he hath difpofed of them to deftrudtion, according to the power and prerogative of his will} but that they have run headlong into deftru(5tion, againft the light and leadings of his will and power; to which it is natural Vol. Ill, L to
1 62 The Way of Salvation in the
to fave, but not to deftroy. That is the a6l v;hich is proper to another nature and fpirit, but ftrange to his.
Obje<5l. But could not God fave any if he would? Who can refill his will or his power ? Who can flop or reftfl him in the work of redemption, or deflru^ion ?
Anf. God can fo put forth his will and power, as none can refift. Yea, the will and power of God (which ofFereth to fave, and ftandeth ready to fave) will bring deftrudlion upon all that fo dally with it, as to negleA and let pafs the day of their vifitation : and thus none can refift his will, or his power. But in the way wherein he appeareth, and hath chofen to work out life and falvation, Satan, and man's corrupt heart and mind, may and do often refift the will and power of the Lord. Now that which refifteth, is not of God, but againft him ; yet it is the patience of the Lord, to fuffer it. I find drawings in my heart from God, or 1 durft not open thefe things. For I dare not hold out to men what the Lord hath given me to know and experience, but only what he giveth and choofeth for me to hold out : and that will be life to them that receive it. But if I Ihould hold out any thing of myfelf, that would not reach to life, but only feed the wrong part in men j and fo help to build up that, which God will again throw down, before he faves that foul which is built up with the knowledge of things after this manner.
There is fomewhat fprings up in my heart, which may perhaps open this thing further to the minds of fome.
Cain was the firft wicked man that we read of; and how tender was God towards him ! even him that fa- crificed not after the Spirit, but after the flefli, and flew his brother Abel ? Now can any man lay Cain's wickednefs either upon the will, or upon the decree and counfel of God t Might he not have done well ? Might he not have facrificed to God in the faith, as well as his brother Abel ? And if he had done well, and offered in the faith, had he not found forgivenefs
and
Covenant of Life opened. 163
and acceptance with the Lord ? God accepteth no man's perfon ; God rejefleth no man's perfon j but there is a feed he hath chofen j and to gather man into this feed, is his delight and work; as it is the delight, nature, and work of another fpirit to fcatter from this feed.
Now in this feed he doth accept, and not out of it. Yea, in this feed fhall all the families of the earth be blefled, as they are gathered into, and abide in it. And this feed is a word nigh in the mouth and heart, both of Jew and Gentile; which, as it is hearkened to, writes the law of the Spirit of life in the heart, either of Jew or Gentile. And as they become fons, fo the Spirit of the Father is poured out upon them i even the Spirit of adoption, which crieth Abba, Father, either in Jew or Gentile. And this is the gofpel bf the kingdom, which is preached more fparingly, or abundantly, by the mouth of the feed, as the Lord pleafeth.
For God's power, wifdom, mercy, love, goodnefs, patience, long-fufFering, &c. is his own ; and he may fow of it, or exercife it, more fparingly or abun- dantly, as he pleafeth. Yea, he doth exercife it more abundantly towards the vefTels of mercy; fo that the caufe of their falvation doth not fo much arife from their embracing of mercy, as from God's exercifing of it. He vifiteth nations as he pleafeth, and perfons in nations as he pleafeth ; and who may fay unto him, What doft thou ? Why art thou fo good and kind here ? Or, PFhy art thou Jo Jhar'p and fever e there '^ But Itill in the way, and according to the path, of the covenant, doth the Lord walk, in and towards all : and his mercy endureth for ever towards the feed of the righteous, and his juftice and indignation for ever to- wards the feed of the evil-doer: and man (fimply confidered) is not either of thefe ; but as he is ga- thered into, and brought forth in, the root and fpiric of either of thefe. Now every man hath a day for the life of his foul ; and power and mercy is near him,
L 2 to
1^4 The Way or Salvation in tub
to help him to travel from death to life. Happy, is he, who is taught of God to make ufc of it.
And let not men puzzle themfelves about the myf- tery of e/e^ion and reprobation i which cannot be un- derftood by fuch as are out of the thing whertin it is made manifeft. Only thus, at prefent : Pharaoh and Ifrael, Efau and Jacob, Ilhmael and Ifaac, &c. were parables, fignifying fomewhat inward. "What was Pharaoh ? Was he not the oppreflbr of God's Ifrael ? What was Efau ? Was he not the firft birth, which fold the birth-right and inheritance ? What was Ifh- mael ? Was he not the birth after the flefh ? Thefc arc rejefbed, and caft off by God for ever -, and the fpiritual Ifrael, the fpiritual Jacob, the fpiritual Ifaac, are accepted.
Shall I fpeak out this thing yet more plain ? Why thus then : it is not the creature which is rejeded by its Maker ; but fomewhat in the creature, and the creature in that. Nor is it the creature (fimply) which is elefted; but fomewhat in the creature, and the creature in that. And as any man comes into that, the election is begun in him : and as any man abides in that, he abides in the eleftion : and as that is made fure to any man, his calling and eledlion are made fure to him. But as any man departs from that, he departs from the election into the reprobation : and going on in that into the full impenitency and hard- nefs, he will for ever mifs of the elcdion, and the re- probation, and fealing up to condemnation, will be made fure to him. For God is no refpefter of per- fons i but every where, he that receiveth his holy feed, and therein worketh righteoufnefs, is accepted of him. And he that receiveth the wicked feed, and therein worketh wickedncfs and unrighteoufnefs, is with it rejefted.
Objeft. But (may the honeft heart fay) this may be truth, for aught I know ; but indeed I did not apprehend things to be Jo : for I thought man and his works had been wholly excluded by the covenant of grace i but this feems to take both him and them in upon a conjideration.
Anf
Covenant of Life opened. 165
AnJ. Man is wholly excluded the covenant of grace, as in himfelfi as he ftands in himfelf, and in his own ability, out of the newnefs of life and ability which is of the new covenant. But he is not excluded as he is renewed, and receivech a new being, life, virtue, and ability, in the new covenant. But here much is required of him j and whatever he thus doth, is owned, acknowledged, and accepted by God. Here the true Jew hath praife of God. He is commended for his faith, and for his obedience in the faith : for his lov- ing the Lord his God with all his heart, and his neigh- bour as himfelf : for his wafhing his garments in the blood of the Lamb, and keeping them clean in the fame blood, while others defile theirs: for his merci- ful nature and aftions to Chrift in his members, while others are rough and cruel: for his watching agai nil fnares and temptations, while others are running into them : for his crucifying that in himfelf, which others feed in ?hemfelves : yea, for his denying and turning from all yngodlinefs and worldly lufts, even of the flelh, eyes, and pride of life; all which are not of the Father, (whom he is born of, and feeks after) but of the fpirit of the world, which the earthly-minded man is born of, and feeks to pleafe. So that (mark) though man is ercluded in his corrupt nature and ftate, yet not the new man, not man in the regenera- tion. But man mull be regenerated \ and thus mar^ muil enter into the covenant of life-, and thus man mud abide and be found in the covenant of life, in the nature, in the righteoufnefs, in the holinefs, in the. power thereof, if ever God own him.
Obje£l. But this Jeems to lay difference on man's a5f^ and not zvholly on the grace of God. For the grace j in it- felfj is equally powerful towards all; but it is my receiving of it J which maketh it effe£fual unto me ; which others not receiving, it is not fo to them.
Anf. The grace, in itfelf, is of its own nature every where. This is true. And that it hath power in it every where, and that this, power is over and above fin i this is true alfo. But yet there is a greater or
L 3 lelTer
j66 The Way of Salvation in the
leflfer proportion of it given, according to the plea- fure and good-will of the giver : and according to the meafure of it, (which is freely given) and the foul's growth therein, fo is the power of it manifefted in the heart.
Now the difference in every man is by the grace. Not of himfelf : for he can do nothing that is good, as of himfelf: but only by the grace j which is alone able to work that which is good in him, and to caufe him to work in it. Yet thus it is : as the grace reach- eth to him, draweth him, quickening and caufing him, in the virtue, life, and obedience of the grace, to anfwer the grace -, fo doth the work thereof go on in him. And there is matter of condemnation to him, "who doth not anfwer the grace ; and there is matter of juftification and praife to him, who doth anfwer the grace. Yet this whole ability arifing not from him- felf, but from the grace, the acknowledgment of what is effefled thereby, doth of right and due belong to the grace. And therefore they who are juftified, fandified, and crowned by the grace, do of right and due call their crowns at the feet of the Lamb, at the throne of grace j giving honour and glory to him who is worthy, and to his grace which hath wrought all in them.
Now if any man would know this thing groundedly and certainly, let him not run into difputes of the mind and brain, but come to heart-experience. Halt thou ever found the work of God's grace in thy heart ? Haft thou found thy heart, at any time, believe and obey, in and through the ftrength of the grace ? Haft thou found thy heart at another time negligent of, or rebellious againft, the grace ? When thou wert rebel-- lious, wert not thou condemned, and that juftly too ? When thou didft believe and obey, to whom did the honour thereof belong ? to thee, or to the grace ? Canft thou anfwer this ? Why, as it is in thyfelf, be- tween thee when obeying and difobeying, the fame is the ftate of the cafe between godly and wicked men. There was a difference between thee when thou obey-
cdft
Covenant of Life opened. 167
edft the grace, and when thou difobeyedfl; it : fo is there between the unre2:enerate and re2;enerate. When thou obeyedft not, that which called for obe- dience condemned thee; fo it doth them. When thou obeyedft, thou didft fenfibly feel the praife was not thine, but belonged to the grace which wrought in thee; fo is it alfo in the regenerate, in whom the Lord works by his grace, and who work out their falvation through him, and make their calling and eledion fure in him. Leave brain-knowledge, and come to true fenfe, (where the myfteries of God are made manifeft) and this will ibon be eafy and clear to thee. But thefe things were never intended by God to be found out by man's difputing wifdom : for God (who giveth the knowledge) hideth them from that part, and giveth them to the innocent fim- ple birth of his own Spirit.
Objedt. But ivlj^n the Father draweth, can any man refiji or hold off ■^ Doth not the ■power of the Lord make any man willing^ ivhom he exercifeth his power towards ? And is it not thereupon Jaidy " Ihy people fiall be willing *' in the day cf thy power T'
Anf. The power of the Lord is great, and hath dominion over all evil fpirits that can tempt, and over all the corruptions, backfiidings, and withdrawings of the heart. But the Father doth not fave man by fuch an abfolute act of his power (for then there would need no more to be done, but an immediate tranOating of a man from death to lifej which if the Lord pleafe to do, nothing could come between to hinder) ; but the power of the Lord works in and according to the way that he hath appointed. And in this way the devil hath liberty and power to tempt from, oppofe, and rcfift the work of God : and they that hearken to him, and enter into the temptation and fnare which he lays, let his power in upon them, and withdraw from the virtue, operation, and flr^ngth of the power of God. Yet for all this, the Lord not only begins his work, but alfo carries it on in the day of his power J giving not only to will, but alfo to do
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i68 The Way of Salvation in the
what is right and pleafing in his eyesj but ftill in and according to his own way and covenant.
Object. And Jo whereas Jome men fay, If God put forth his power to fave, and the devil interrupt and Jiop his work ; then it feems that the devil is fironger than God. Is the devil fironger than God^ fay they ? If he be not, how can he rejifi and withjiand him in the work of his power ?
Anf, Nay; the devil is not fironger than God; though he is very ftrong. But if the heart let in the enemy, grieve the Spirit, beat back his power in the way wherein it hath appointed to work, the devil may be more prevalent with him than the power of God. But in thofe that btflieve, and become obedient and iiibjeft to the power of God, his power is far fironger in them to defend and carry on his work, than the power of the devil is to work againfl and hinder it.
There are objeflions alfo relating to free-will, and falling from grace, which flick much in the fpirits of many, and they cannot get over them; but it hath pleafcd the Lord to clear up thefe things to us, and to fatisfy our hearts concerning them, fo that with us there is no difficulty nor doubt about them.
As touching free-will : We know, from God, that man in his fallen ellate is fpiritually dead, and hath no free-will to good; but his underflanding and will are both darkened and captivated by the enemy. But in Chrifl there is freedom, and in his word there is power and life : and that reaching to the heart, loofeneth the bands of the enemy, and begetteth not only a freedom of mind towards good, but an incli- nation, defires, and breathings after it. Thus the Father draws, and thus the foul (feeling the draw- ing) anfwers in fome meafure; and the foul, thus coming, is welcomed by Chrifl, and accepted of the Father. But for all this, the enemy will tempt this ^oul ; a^d the foul may hearken to, let in, and enter into the temptation, and fo draw back from the plough to which it put its hand, " Now if any man " draw back, my foul fhall have no pleafure in him,"
faith
Covenant of Life opened. 169
faith the Lord. " And he that putteth his hand to " the plough, and looketh back, is not fit for the " kingdom of heaven."
So concerning falling away; The Lord (hews us what it is that is apt to fall, and what cannot fall, Chrift cannot fall ; and that which is gathered into him, (lands and abides in him, (and fo partakes of his prefervation) cannot fall. There is no breaking in upon that power, which preferves in the way that it hath appointed : but there is a running and perifli- ing out of the way. Out of the limits of the cove- nant, the prefervation and power of the covenant is not witnefTed. But in coming to Chrift in the draw- ings of the Father, in the fenfe and faith which he begets, and abiding with him that drew, in the fenfe and faith which he daily and frelhly begets anew (for he reneweth covenant and mercy daily, and keepetli covenant and mercy for ever) in this is the power felt, the prefervation feltj in this the Father's hand en- compafieth the foul, which none can pluck it out of. Now he that feels and experiences thefe things every day, that fees and feels daily how he can fall, and how he cannot fall ; how he meets with the prefervation, and how he miffcs of the prefervation -, how he abides in the pure power, (which is the limits of this holy covenant) and how he wanders out of this power, into the limits of another covenant, fpirit, and power; he knows thefe things, how they are indeed ; whereas other men (who are not exercifed in the thing) do but guefs at them ; driving to comprehend them in that part which God hath fhut out of them.
Now mind a parable, with which I Ihall conclude this.
Though the natural and outwardly-vifible fun be rifen ever fo high upon the earth, yet he that is natu- rally blind cannot fee it, nor partake of the light thereof. So alfo, though the fpirkual Sua, the Sun
of
170 The Wav of Salvation in, &c.
of righteoufnefs, the Sun of the inward world, be rifen ever fo high, and appear brightly in ever fo many- clouds ; yet they that are fpiritually blind cannot dif- cern it, nor reap the benefits of his light, nor par- take of the healing which is under his wings.
S O M £
Q^ U E R I E S
CONCERNING THE
NEW COVENANT.
^ery i. TTTHAT is the covenant of hell and y Y death, which muft of neceflity be broken, before a foul can be gathered into the cove- nant of life ?
^lery 1. What is the covenant of life and peace, into which God gathers the foul ?
^ery 3. How doth God gather ? 'By a mere ad of power, which none can refifl: ? or in a way wherein his power (though much refifted) fhall prevail for the falvation of thofe, who are faithful in the covenant; who come to Chrift, abide in Chrift, refill and fight (in Chrift) againft all that is contrary to his nature and Spirit, and overcome through him ?
^ery 4. Are there any terms in this covenant ? Or can there be any terms in this covenant, fuitable to the nature of the covenant? Is believing in the power, as abfolutely required in this covenant, as obedience to the law was under the covenant of the law ?
^ery
Some Q^U E R I E S, Sec. 171
^/ery 5. If faith in the power, and obedience to the power that redeems, be required as terms in the new covenant; yet if they be not required of the creature in its own capacity and ability, but as firengthened and enabled by the virtue, life, and power of the covenant, are they not free terms, noble terms, worthy and becoming a free coveaant ?
^iery 6. Is not this the gofpel, or new covenant. That whofoever beiieveth, and receiveth the baptifai of the Holy Gholl: and fire, (fulFering in the fiefh, and having his fins and corruptions purged away by the Ipirit of judgment, and by the fpn-it of burning, and fo walketh no longer after the flefh, but after the Spirit) I fay, is not this the gofpel, or nev/ covenant, that he that thus oelieveth, and is thus baptized, fhail not be condemned with the world, but jufliified and faved by that Spirit and power which cleanfeth him?
^ery 7. Doth God write his laws in mens hearts, or put his fear therein, or his Spirit v/ithin them, caufing them to walk in his ways and ibuutes, and to keep his judgments, &c. 1 fay, doth God do this to men out of t;ie f^iith ? Is not the work of falvation begun in the faith, and carried on and perfefted in the faith ? And he that maketh fhip wreck of faith, and of a good confcience, can he groundedly hope to have the work of falvation carried on in him ?
^iery 8. Doth not God beget, increale, and per- fe6l the faith, which is available unto falvation? Is any man accepted in the faith, which is of his own nature ? Or is tlie acceptation in and through the faith which is of the Son's nature ?
^ery 9, May the temptations of the devil, with a man's hearkening thereto, hinder God's begetting faith in him or no? Or if it be begotten, can they hinder the growth and increafe of it ?
^(ery 10. When God drav/s, mud a man necelTarily come to the Son ? Or may the devil fo tempt, and he fo hearken thereto, as that his coming to the Son may be hindered, notvvithftanding the Father's drawing ?
172 Some Q^U E R I E S, &c.
^ery ii. Is there not jiiftification to them that re- ceive the feed, to them that obey the light ? And is there not condemnation to them that refufe the feed, and obey not the gofpel of its falvation ?
^ery ii. Do men perifh for want of power from God ? Or through their cleaving to another power, and refufing the ftrength of that which is over that other power ; whofe hand would help their fouls, and bring them through and over it, did they receive it, and cleave to it in the way the Lord hath appointed ?
^ery 13. They that receive the power, believe in it, and live j do they do it by their own ftrength ? Or in the ftrength and virtue which flows from the power,, which enlivens, draws, and makes able to follow ?
^ery 1 4. Thofe that are weak as to the power, and in whom the enemy and corruptions are ftrongj is the dcfeft on God's part? or on his covenant's part? Or in the way of life, which he hath pitched upon as fuf- ficient to redeem and deliver fallen man by ? Or is* God (and his covenant and way of life) wholly clear of the defefl, and refts it wholly on them ?
A N
t ^n ]
A N
Exhortation to All People,
fiat more efpeclally to Svcu as arc
DESOLATE and DISTRESSED.
"V TOW is the acceptable time, now is the da/' of 1\| falvation. Now is the life arifen, and now the light Ihines, to guide out of the darknefs and death, into the land of the living. Oh ! awake, ye that fleep in the duft of the earth ; arife up from among the dead, and Chrift fhall give you light, to walk along in the path of the living ! Come to him whom the Father hath fealed ; who is life, and who giveth life freely to all that come; yea, abundantly, to thofc that wait upon him, and walk faithfully in his cove- nant. Oh! therefore come into covenant with him; mind the words of his lips, which beget fenfe, and in that fenfe his life ftirsj and in the ftirrings of his life the drawings of the Father are felt. And when the Father draws, he whom-ever he draws may come j and him who comes, Chrift will in no wife caft out, but receive into his arms, and defend by his power, againll that which v/ould draw or force back from him into perdition. Therefore hearken to the little movings and ftirrings in you, after that which is eternal ; for any defire which is in truth after him, he will not quench (it is his nature to cherilh it) j but he will be a ftrength and relief to the foul, againft that which would quench and put oilt the breathings and pantings aft6;r him, that it might ftill hold the foul in bondage
and
174 An Exhortation to All People, Scd
and captivity. And, people, mind this (it is a true teftimony). Tlie door of life is now fo opened, by him who hath the key and power, that whoever will may enter. For the power of life is arifen, againft the power of death and the deftroyer of the foul : fo that great, yea, very great advantage is there in this day, to all that are willing to follow the Leader and Captain of falvation, out of the land of captivity. Mind but his vifits, and be faithful in the Itrength which flows from him j and nothing fhall hinder thy foul from overcoming what (lands in thy way, to ftop thee from attaining the eternal crown and inheritance of life.
And as for you afflided mourners, who are feeking the way to Sion, bewailing the abfence of your be- loved, in whofe prefence is life and redemption, re- furredtion from the dead, and viflory over finj yea, all that your hearts have defired, or can defire : what Ihall 1 fay to you ? O my friends, and dear brethren ! May I fpeak a little freely to you concerning the Lord Jefus ? How that he was born of the virgin Mary, according to the flefh, fulfilled his miniftry and fcr- vice in the flefh, and was taken up to God j and how that the fame Lord Jefus was afterwards born in Spi- rit, of the fpiritual woman the church; even fo born as to rule all nations with an iron rod; and yet did not come forth to rule the nations, but was taken up to God again, and hath not fince appeared in that Spirit, power, and dominion ; but only in fuch a itrength of life, as might enable his witnefies to bear witnefs to him all along the apoftafy, until the church Ihould come out of the wildernefs, and the man-child appear again.
And now hear the joyful news. The apoftafy is ended. Mark j I do not fay the apoftafy is generally ended. No, no; there are many woes, plagues, judg- ments, and terrible thunders to come upon perfons, and nations, before they feel it ended. But it is ended in fome veflels, which are upon the earth. The man of fin, that wicked one, the fon of perdi- tion.
An Exhortation to All People, Sec. 175
tion, hath been difcovered by the Spirit of the Lord ; chafed, confumed, and deftroyed by the breath of his mouth, and by the brightnefs of his appearance in fome. Yea, the church is come out of the wilder- nefs, and the man-child is come along with her^ for Ihe is not come without her beloved, but leaning upon her beloved ; and he is known ruling with his golden fcepter, and with his iron rod battering down the cor- rupt, felfifh, ftubborn, earthly fpirit, and raifing up that which is meek, tender, lowly, and lay bowed down and opprefled.
Now as Chrift faid, preaching in the days of his fiefh, " This day is this fcripture fulfilled in your ** ears," Luke iv. 21. Was it not then fulfilled out- wardly among the outward Jews ? Were there any fick, or weak, or blind, or lame, or lepers, or pofTef- fed with devils, whom he was not ready to cure? And did he not go about doing good, and feeking them out to cure them ? So may it not now be faid in the Spi- rit and power of the Lord, among the fpiritual Jews; this day is this fcripture fulfilled fpiritually in your cars. Yea, what he did then outwardly, is known in fpirit to be done among you inwardly and fpiritually. How many that were before blind do now fee ? That were before deaf do now hear ? That were formerly lame do now v/alk ? That were very leprous are now cieanfed ? That were very dead are now raifed ? That "were quite dumb do now fpeak ? And the poor, the empty, the naked are now clothed, and filled with the riches and treafures of the everlafting-kingdom ? May it not be truly faid, by many poor diiirelfed hearts, that the wildernefs and folitary place is now glad, be- caufe that which once v/as parched with drought and barrennefs, now feels the living fprings, and the break- ing forth of tlie pure clear river of life, the ftreams whereof make glad the city of God, and caufe melody in the heart to the Lord ? Where is the envious, cruel, dragonifh nature, may fome fay ? Yea, where is the place where dragons kiy ? Is there not a new crea- tion ? a new heaven, a new earth j and are not all
things
176 An Exhortation to All People, &c/
things become new therein ? Are not the old things of the night, and of the darknefs, pafTed away, and all things become new in this day, which the I^ord hath made, in the hearts which have received and been fub- je6t to his light?
And now what hinders, but that ye alfo Ihould lift up your heads, and fee the coming of the Son of man in the clouds wherein he comes, and partake of the redemption, virtue, and power of his appearance ? What are the clouds wherein he comes ? Is his coming outward ? Or are the clouds outward ? Or is his com- ing inward and fpiritual in ten thoufands of his faints ? Did not Enoch fee that he was to come fo to judge the world ? Doth he not come to be glorified in his faints ? Are not they to judge the world ? They in him, he in them ? Oh ! read aright ; read with the Spirit, and with the underftanding which is thereof j and then the truth of the letter will be manifeft and Ihine to you. There is nothing ftands in your way, but want of a fpiritual eye to fee his fpiritual appearance in others, (and fo to wait for it in yourfelves) even the eye of faith, which fees the invifible power and glory, as the Lord openeth it and maketh manifeft to it.
Now this I have to fay to you, in true fenfe and un- derftanding. Come down to the Gentile's light, come down to that which God hath difpenfed to the Gen- tile, as well as to the Jew i which is the word (or commandment) nigh in the mouth and heart. This hath been the loweft of all, defpifed by all •, and this is in the heart of God to exalt over all ; for it is above all. The loweft in its defcent from the Father; the higheft in its afcent to the Father. This is the thing which man ran from, when the veil came over him ; which all the fliadows of the law were to point out and fig- nify. And as man is brought again to this, life fprings in him, and the powerful redemption of the eternal word is witnefled by him. Yea, he that hears the voice of this, though he were ever fo dead in trefpafles and fins, fhall feel life fpring in him, and the covenant of Jifc inwardly revealed, which by the pure faith and
obedience
An Exhortation to All People, &c." 177
obedience is the entrance into, and the abiding in« And this is the one truth, the one pure eternal word and way to the Father, which was from the beginning, and remains the fame unto the end. This is the door, at which all hitherto have entered into life, at which all do flill enter, and there is no other. BlefTcd for ever is he, who hath made it fo manifeft and plain in this our day; and blefled are they that fee it, and enter into life at it !
Vifit of tender and upright Love
TO SUCH AS,
Among the many Profeffions and Ways of Reii- ligion, retain any Meafure of Sincerity of Heart, and true Defires after the Lord.
THE main thing in religion is to receive a prin- ciple of life from God, whereby the mind may be changed, and the heart made able to underftand the myfteries of his kingdom, and to fee and walk in the way of life j and this is the travail of the fouls of the righteous, that they may abide, grow up, and walk with the Lord in this principle; and that others alfo, who breathe after him, may be gathered into, and feel the virtue of, the fame principle.
But there is one that (lands in the way to hinder this work of the Lord, who with great fubtilty drives to keep fouls in captivity, and to prejudice -them againft the precious living appearances of the redeem- ing power of the Lord.
V ol. in. M One
i78 A Visit of tender ANt) upright LoVe.
One great way whereby he doth this is, by raifirlg up in them a fear left they fhould be deceived and be- trayed, and inftead of obtaining more, lofe that little of God which they have. With this was I exercifed long; and ftill, when life ftirred in my heart, then this fear was raifed in me ; fo that I durft not in judg- ment clofe with what fecretly in fpirit I felt to be of God, it having a true touch of his quickening, warm- ing, convincing, enlivening virtue in it.
Now that this fnare may be efcaped by fuch as breathe after the Lord, oh ! let them wait, mourn, and cry to himj that he would write his pure fear in their hearts, and teach them when to fear, and how to fear, and what to fearj and in that (or as that is brought forth in them) they Ihall fee that they have more caufe to fear their ^relent ftate> than to fear that which, in the quickening warmth and virtue of God, comes to make a change in their prefent ftate j yea, they fliall then fee how the enemy now caufeth them to fear, where no fear is i and keepeth them from fear- ing, where the fear is. For what is the ground of fear now ? This is the great thing that they fhould fear, left they fhould not hear the call of the Spirit of the Lord out of Babylon j out of that part of Babylon out jpf which they have not yet travelled j and left they ihould not hear and mind the call of his Spirit unto Sion, the holy mount of God, towards and unto which he leadeth his people, in this day of the reve- lation and manifeftation of his glorious love and power.
Oh ! therefore, my friends, ye that long after the Lord, ye that defire to feel the power of his truth, vait for the principle of life from him to be revealed in you, and the pure fear which is therefrom, that ye may feel the Lord thereby, and therein (even in and through that principle) writing his fear, his pure fear, his holy fear, his powerfully-preferving fear, in your hearts; that ye may know the way to him, the feed ' (which is the way) may come and join to him there-, in, and never depart from him. The fear of the Lord,
from
A Visit of tender and upright Love. 179
from the principle of his life, will (without fail) efFe6l this in you as ye receive it from the Lord j but the otiher fear, the fear which the enemy begets, will not do it J but will be a bar and fore flop in your way, till the Lord, by his holy power, through his tender mercy, remove it from you.
And now anfwer me one queflion uprightly, as in God's fight, from whom it is in my heart to propound it to you.
Are you come to Sion, or are ye travelling thither- ward rightly and truly? Have ye ever known any of the travellers, that ye have been acquainted with, that could in truth fay, that they were come to Sion ? The Chriftians, in the primitive times, were come to Sion, and they were acquainted and dwelt with God and Chrift there i and knew Jenifalem, the heavenly build- ing, the city of the living God. Oh ! where, are ye? Nay, are ye yet come out of Babylon ? Do ye yet know the wildernefs, the intricate paflages therein, wherethrough God alone can lead the foul ? Oh ! de- part ye, depart ye from your prefent flations, (in the leadings of God's Spirit) unlefs ye can fay, in the true unerring light, that they are your reft, your fouFs true reft, even the everlafting kingdom, which the primitive Chriftians received, (and into which they found entrance) which could not be fliaken. - And, friends, let me tell you one thing further, (for my heart is at this prefent opened to you by the Lord) that as the foul (in its travels) comes to Sion, the lav^ of the Spirit of life in Chrift Jefus is witnefled, which makes free from the law of fin and death. And then there is no more fuch a crying out of the body of fin as there was before j but a blefilng of him who hath delivered, and daily doth deliver, from it : yea, the body of fin is known and felt to be put off, and Chrift put on in the ftead thereof. For, my friends, there are feveral ftates witnefled by the foul, in its true and fenfible travels towards the holy land. As for inftance :
M 2 I. There
i8o A Visit of tender and upright Love.
1. There is a ftate of Egyptian darknefs and bon- dage, in which the power of death reigns and rules in the heart, fubjefting it to fin and death. And here the foul is in the grave, and under death, captivity, and bondage,^ in the midfl of all its profefTions of religion, and talk of God and Chrift, and reading fcriptures, and obferving ordinances and duties, &c.
2. There is a wildernefs-ftate, wherein the (Irength of captivity is fonnewhat broken, and the heart drawn to mind the leadings of life, and to follow after the Lord through the trials, through the preparations, through the feveral exercifes which the Lord feeth good to exercife it with.
And here the mercy and goodnefs of the Lord is experienced, and the deceitfulnefs and treachery of the heart. This is the place of humiliation and breaking, ■wherein the foul daily feels how untoward and unac- cuftomed it is to the yoke, which fhould break the fpirit, and fubdue it to God. Here the Lord fhews the foul what its heart is, that he might humble it, and do it good in the latter end. Here the very law of God appears weak, through the ftrength of the flefh, which is not yet fubdued. Now here is mourn- ing, and groaning, and crying to the Lord night and day, both becaufe of the violence and multitude of the enemies, and becaufe of the naughtinefs, diftruft, and unbelief of the heart.
3. There 'is a ftate of reft, a ftate of peace, a ftate of life, a ftate of power, a ftate of grace, a ftate of dominion, in the life, and through the power of the Lord, wherein the law of life is manifefted in domi- nion in the heart over the law of fin ahd death. There is an everlafting kingdom, wherein God and Chrift reign, in which God treads Satan down under the feet of the foul, and makes the foul a king and a prieft ih the Son of his lovej and the foul feels it is one with, and accepted in, the beloved.
Now, friends, that ye may know this kingdom, travel faithfully towards itj feel and come into the reiga of- Ghrift in -itj- fit down in tijc heavenly places
in
A Visit of tender and upright Love, i8i
in Chrift Jefus, and inherit fubilance ; know the ga- thering to Chrift in the nan"ie, and fit down in the name, where the enemy cannot touch you ; but feel the prefervation and powerful 1-ife and dominion of that feed which is over the enemy, and wherein and whereby the Lord fcatters the enemy, bruifing the fer- pent's head, and anointing the foul with the oil of gladnefs, and clothing it with the beautiful garments of his righteoufnefs and falvation ; and that ye may know the precious and glorious building of life in the Spirit, even of the holy houfe and city of God, where the v/alls are falvation, and the gates jDraife, For this end it is in my heart from the Lord to write thefe things unto you j and the Lord God of his mercy open the door of entrance to you into thefe things -, for there is but one door of life, and there is not another; which door is Chrift the feed ; which feed is revealed within, there to break the wifdom, ftrength, and head of the ferpent j and fo far as he breaks it there, re- demption and freedom js witnefted from it, and no further.
Oh ! that ye might receive an underft^nding from the Lord, and be taught by him to deny and part with the underftanding which is not of him, that ye might fee things (from him, and in his light) which ye have not yet feen ; and confider aright of that, which the enemy hitherto, by his fubtiky, hath prejudiced you againft.
And now as for us, v.-ho experience the truth as it is in Jefus, and with the Lord our God in his light, and by virtue of his life and love ftied abroad in our hearts; I lay, what is it to us to be judged by you in your day as perfons that deny Chrift, deny fcriptures, deny ordinances, deny duties, &c. ? We are fatisfied in our hearts as touching your judgment, knowing from the Lord what it is in you that thus judgeth of us, even the fame thing. that judged amifs of Chrift (in the Scribes, Pharifees, and profefling Jews) in the days of his flefh. And indeed riiat in you can never judge
M 3 aright;
i82 A Visit of tender and upright Love.
aright; but is to be judged, condemned, and de- fbroyed by the life and power of the Lord.
And oh ! that ye knew (fenfibly knew) what is to live, and what is to die in you, that ye might feel the fifing of your fouls out of the grave, through the im- mortal feed of God, and the bringing of all your wifdom and knowledge of the things of God (which ye hold, and make ufe of out of the compafs and limits of his holy life and covenant) into death.
For, friends, let me tell you, that which hath been parted with (for the kingdom's fake, and the right- eoufnefs thereof) in fome, was more precious than what ye hold fo Itiffly, and fo magnify in your own thoughts and reafonings againft the truth, ifea, that which was once of high efteem, and very glorious in our eyes, is now become as drofs and dung, for the excellency of the pure living knowledge of, and fel- lowfhip with, Jefus Chrift, our Lord ; and if ye had the true meafure and balance to weigh things in, yc would acknowledge it : but the letter, and literal or- dinances and duties, and apprehenfions of things out of the life, kills you, and keeps you under the veil, and from the fight of the things which arc within the veil.
Oh ! that God would rend the veil in you ! Oh ! that God would give you the feeling of, and union with, that whereby he rends the veil! Oh ! that he would humble you, and bring down the mighty from his feat of judgment in you, to be judged and abafed, and exalt the meek and lowly into that which is his proper place !
Oh! that ye might -feel the work of God, even the redemption of the foul, begun and carried on by him with power in your hearts 1 Then would ye know Chrift indeed, the fcriptures indeed, the ordinances indeed, the duties indeed, the everlafting fabbath, the cverlafting worfhip j even the fubftance of all that was Ihadowcd out under the law, and fit down under the wing of the Almighty, from whence the power, the life^ the virtue, the healing, drops into the foul.
And
A Visit of tendir and upright Love. 183
And now, to give a little touch at thofe things be- foremen tioned, which ye fo ftumble at, a little to help to remove them from your fpirits, if it pleafe the Lord.
1. We do not deny that Chrift which died at Jeru-» fakm i but own him, and no other: and own what he did, his obedience to the Father always, and in all things; his fufferings in the virtue and power of the Father, and the value of them with the Father. This the Lord our God teacheth us to own, and to blefs the name of the Lord, for him who is the Captain, and worker out of our falvation ; a meafure of whofc life and power we have received, and embrace in our hearts; and in this is He, the fulnefs, made manifeft to US; and we, through this, and by this, and in this, ingrafted into him; and fo come to partake of the fweetnefs and fatnefs of the olive-tree. Yea, this we certainly know, that Chrift was not only made mani- feft in that body of flefti, but is alfo made manifeft in our mortal flelh, as we are gathered into his life, and his life brought forth in us. And he is not only anti- chrift, that denieth Chrift's appearance in that body of" fielh ; but he that deniech him (the hope of glory) in his faints, his fpiritual body. Yea, 1 befeech you confider, whether it hath been the work of antichrift ^11 along the apoftafy to deny the appearance of Chrift in that body of flefh, or to deny the appearance of his life and Spirit in the Pk'IIi of his faints ? ** We *' know (iaith the apoille John) that the Son of God *^ is come, and hath crivca us an underftanding to " know him that is true." How was he come ? Was not he that was with them come in them? Did he not live in them, aft in them, fpeak in them ? And did not they that were of God hear the voice of Chrift, the voice of the Shepherd in them r But they which were not of God, which were not the ftieep, could not hear the voice of Chrift in his apofties and be- lievers ; could not Own him come in their fiefh, though they could preach the faine Chrift in words, and own
M ij. iv>
i84 A Visrr of tender and upright Love.
his coming in that body of flefh which he had ap- peared in, 1 John iv. 6.
2. Wc do indeed really, heartily, fingly, as in God's fight, own the fcriptures -, the fcriptures written by the prophets and holy men of God under the law j the fcriptures written by the evangelifts and apoftles in the time of the gofpel ; and we read them with delight and joy, and would draw no man from a right reading of them to the benefit of his foul j but only from giving their own judgments on them without the Spirit of God j left, in fo doing, they wreft them to their own deftrudion.
This is that which the Lord hath drawn us from, and which we know it would alfo be profitable to others to be drawn from too ; to wit, from imagining and guefling at the meaning of fcriptures, and inter- preting them without the opening of that Spirit from which they were given forth ; for they who fo do, feed that part (with a gathered knowledge) which fhould be famiihed, die, and perifh, that another thing might come to live in them, and they in it.
Now to us, being taught of God, and led by him into the things and through the conditions the fcrip- tures fpeak of, the fcriptures are very precious, the relation of things under the law precious, the inftruc- tions, promifes, and comforts precious, yea, the very reproofs and denunciations of judgment to that part, nature and fpirit which the judgments are to, precious; and it is impoffible for any heart to conceive (wha hath not the experience of the thing) how life fprings in us; and how fweet, pleafant, and profitable the words of life in the writings of the holy men of God are to our fpirits; and in reading them wc often meet with refrefhment, comfort, hope, and joyj from the working of the fame Spirit in us, which gave forth the good words through them.
3. As touching ordinances, we own all the ordi- nances and appointments of God to the Jews under the law, and God's prefence with them, walking with the Lord, and worlhipping him in the faith according
thereto.
A Visit of tender and uprigh-b Love. 185
thereto. Yea, what if I fhould fay, that we know and are exercifed in the fame worfhip in Spirit towards the Lord our God, who hath called and taught us to worfhip him in fpirit and truth, fo as he taught them, according to the fhadow and letter ? What if I fhould fay that we worfhip the Lord in fpirit on the Lord's day (which is inward and fpiritual, the true reft, the fubftantial fabbath) and that we offer up to him the living facrifices, which the High Prieft of our profef- fion prepares in us for the mofb excellent majefty and glory of our God therein ? Were not the facrifices under the law, which they offered up according to the letter, types and fliadows of what the Lord teacheth us, and giveth us to offer up to him in fpirit, when we appear before him in his houfe built on his holy mountain ? For, friends, tlie houfe wherein we appear is fpiritual (an houfe of God's own building) j the worfhip fpiritual, the facrifices fpiritual, the day of worfhip fpiritual, even the day which the Lord hath made. And here we know and enjoy the things fha- dowed out under the law fpiritually, eating that which is meat indeed, and drinking that which is drink in- deed, even the flefli and blood of the Son of man ; in which we feel and partake of his nature, his virtue, his life, his fubftance, and both take ir in into us, and put it upon US; fo that we have Chrill both to be our food and clothing; and in the birth, nature and Spi- rit which is of him, cannot be deceived concerning him.
But the great matter ye feem to have againft us as to ordinances, is about the baptifm of water, and breaking outward bread, and drinking outward wine ; concerning which 1 have two or three weight)' queries to propound to be ferioully confidered of.
^ery i. Were thefe things themfelves the things of the kingdom, or figniffcations of fomewhat relating to the kingdom, as the fhadows under the law were? And fo, though they might have a ufe and fervice in the paffage from the law, yet could they have an ab- folute place in the day ? For as the day dawns and
breaks.
i86 A Visit of tender and upright Love,
breaks, the fhadows fly away. What fhoiild the flia- dow do, when that which the Ihadow fignified is come ? What place is there for fhadows in the fub- flance, in the everlafting kingdom ?
Now though the apoftle condefcended fo as to cir- cumcife for the fake of the Jews, yet circumcifion was not to abide. So he condefcended alfo as to John's baptifmi to wit, the baptifm of water (for that was not Chrift's baptifm, but his baptifm was that of the Holy Ghoft and fire) j 'yet he bleffed God he did not make ufe of it, and faid, he was n»t fent to hapize. What was he not fent to baptize with ? Why not with water, not with John's baptifm ; but he was fent to baptize with Chrill's baptifm j to baptize into the name, into the Spirit, into the power, (and fo were all the apofllps) as well as to preach the gofpel. Gal. iii. 5. Mat. xxviii. 19.
Then for the outward fupper : was not that a fha- dow of the true fubftantial fupper of the Lord, of the breaking of the true bread, and drinking of the true •wine (the fruit of the vine of life) in the kingdom of God ? Which kingdom was at hand in John's time, and the difciples of Chrift were to pray it might come J and the apoflles, and they afterwards (that were in the power, in the life, in the righteoufnefs, in the joy eternal) did witnefs it come. For mark : the promife was not only of a kingdom of glory hereaf- ter, when the body is laid down ; but they were to receive the kingdom, and feel an entrance (yea, an abundant entrance) into the everlafting kingdom mi- niftered to them even then : and they were to eat bread in the kingdom, and drink wine in the king- dom, even new bread, and new wine, frelh from the table of the Lord, yea, and with the Lord, in his prefence, according to the promife, he would come and dwell in them, and walk in themy andjup with them^ and they with him. And thus they in their day, and we in our day (bleffed be the name of the Lord our God) cat and drink of the heavenly bread and wine of the kingdom with Chrift therein j every one fitting in the
heavenly
A Visit of tender, and upright Love, 187
heavenly place, and manfion of reft, which the Lord hath built up and prepared for him.
^lery 2. Have not thefe outward things been much abuled, and the antichriftian fpirit (even the whorifh fpirit, which hath adulterated from the Jife and poweit* of God) appeared in them, and cried them up ? And furely, as fo cried up by that fpirit, they are neither of nor for Chrift.
And confider well what that outward court was which God gave to the Gentiles, and what the worfhip and ordinances of the outward court were -, and whe- ther they were not given to the Gentiles alfo, and whether thefe are any part of them ; for if fo, then they belong not to, nor are required by, the Lord, of the inward Jews, who are of the circumcifion in the heart, and are come to inherit the fubftance.
^ery 3. Whether there be any virtue in thefe things in themfelves, without God's requiring of them ? Can outward water waili the foul ? Can out- ward bread and wine feed or refrelh it ? Indeed if God require a man to wafh his body with water, he ought to be fubje<5b, and there will be profit to him in his fubjeflion s but of itfelf it is but a bodily cx- ercife, and without God's requiring it, it would be but will-worlhip, and profit him nothing at all.
Now truly the Lord did never require this of us ; but hath fhewn us the water which our fouls and bo- dies had need of to be wafhed with, and the bread and wine which they are to be fed and refrelhed with: and in following the Lord according as he hath led us, and required of us, we have found reconciliation, life, reft, peace, and joy with our Father, and pure refreftiment from him.
^ery 4. As touching duties : Thefe are the two great duties v/e are taught, To love the Lord our God 'with all our hearty foul, andjpirit ; and our neighbour as ourfelves. And thefe we learn by believing in him whom God hath fent, and receiving the feed of life from him J in the growth whereof in us we live, and are made one with him, and partakers of the ability
which
i88 A, Visit of tender and upright Love.
which is of him. For not by working of ourfclves do we attain to thisj but by the working of his pow- erful life in us, through his mercy to us. He cir- cumcifeth us, he cuts off the enmity, he brings under the old nature and fpirit in us, and then the new fprings up, and we are renewed in it. And in this we learn and are made able to love the Lord, and his children, and his creatures, yea, all that is of him. And this love conftrains us to obey the Lord, and de- ny all for him j fo that we can fuffer any thing (through his ftrength) but fin, but corruption, but unbelief, but difobedience to him. Yea, this makes us fo tender towards him, that we can rather part with all of this world, than the integrity smd fubjeftion of our fpirits to him in the leaft thing that he requires of us J his truth (and our tcftimony thereto) in every refpefl being far dearer to us than our lives, and all the enjoyments and pleafures of this prefent world.
From thefe two great duties flow many others as towards Godj to fear him with the fear which is not taught by the precepts of men, but which he writes in our hearts ; to wait upon him night and day in his temple, even in the holy place of his building j to call upon him in the motion, guidance, will, and help of his Spirit (for indeed when once we learn of God, we are taught to pray no more after the flefb, no more after the will, wifdom, or way of man) j as alfo to be fenfible of his goodnefs, and give thanks to him in every condition.
And in this we feel his prefence and acceptance, as the Lord is not forgotten by us j but when we eat and drink, walk abroad, o** flay at home, we feel him near, and our hearts acknowledge him, bow to him, wait upon him, blefs him, prai,fe his nan^e, and fpeak words concerning him, or to him, with the outward voice, when he gives them, and requires them of us s but of a truth we dare bring no facrifices of our own, nor kindle any fire or fparks of our own j but wait for the holy breath. Spirit, and power of our God, to perform all in us, and by us.
Rut
A Visit of tender and upright Love. 1S9
But now, becaufc we do not pray at certain fet- times, (as we formerly were wont to do) nor fpeak words before and after meat as formerly, and the like, ye are offended with us, and fay we deny this duty. No, no ; we do not deny to God the prayer which is from the birth immortal 3 but this we fay, and fenfibly feel, prayer is a gift, and the ability thereof is in God's Spirit ; for wc know not what to pray for as we ought, nor have we a power in us to pray when or as we will ; but in the Holy Spirit, in his breathing in ns, is our ability j and we are to wait on him for the moving and breathing of his Spirit, and not to pray of ourfelves, or in our own wills or times, but in the Father's. And it is a mighty thing to fpeak to God aright in prayer. Flefli muft be filent before him, and laid ftill and low in his prefence, that the pure fpring may open, the pure breath breathe, and the pure voice ilTue forth; for God heareth not finners, but the born of him that doth his will. This muft every foul witnefs in his meafure, as Chrift witnefTed it in the fulnefs ; and there is no ferving God aright, or performing any duty or ordinance of worfhip to him aright, but in a meafure of the fame life and Spi- rit wherewith Chrift fervcd him.
Now I do not only own the ftate of the Jews in their integrity, and of the primitive Chriftians in theirs, and of what the Lord hath caufed to break forth in this our day, but I alfo own all the appear- ances of God all along the night of the apoftafy in the holy martyrs and witneffes, which he raifed up, and enabled to bear teftimony to his truth, and againft the antichriftian practices of many in that dark night of the apoftafy. And thus alfo I own all the work of God in my own heart, and in the hearts of others (whom he pleafed to work upon) in former times v yea, the breathings and defires which are yet in the hearts of any after the Lord, fo far as they are in the truth, and of and from the Lx)rd, I cannot but own. But the Lord hath ftiewrt me that there is a great mix- ture in mens defires and endeavours after him; and
that
190 A Visit or tewDir and upright Lovi*
that the evil fpirit (by his fubtilty) doth often get the managing of them, and turn the very zeal and earneftnefs of the mind (through prejudices and mif- apprehenfions) againft the Lord and his truth. Now this is a very dangerous ftate, and there arc fome (who little think fo) in this ftate, doing that againft the Lord, and againft his Chrift, his truth, his people, which, if ever their eyes be opened, they will mourn bitterly over; and if their eyes be not opened, but they walk on by a wrong light, (even by a light of their own gathering, imagining, and conceiving) whither will it lead them, and what will their end be ? Oh 1 that ye could hear ! Oh ! that yc could fear aright ! Oh ! that ye could rightly confider ! Oh ! that ye could feel the life and power of the Lord near you, the "Word of life near you, even as near as ye have felt the enemy and his temptations, that ye might partake of, and witnefs with joy, the virtue and redemption of it ! Oh ! that ye could once aright look upon him whom ye have pierced, and yet daily pierce, and cannot but pierce, until the righteous judgments of the Lord be poured out on the head of the tranfgrelTor in you, and the Lord waited upon, feared, and fubjedled to, in the way of his judgments, that ye may feel the refining work finilhed, the drofs burned up, the temple prepared, the veflel brought pure out of the furnace ! What then ? Why when the Lord hath built up Sion, prepared his temple, cleanfed his houfe, will he not appear there in his glory ? Shall it not become an houfe of prayer, of pure prayer, and of pure praifes ? Shall there be any lame or blind fa- crifices offered up ther<;? Shall it not be the beauty of holinefs indeed ? Shall not the appearance of the Lord be more glorious there than ever it was in the temple and ordinances under the law ? Shall not every living ftone in this building feel the God of life and power prefent of a truth, and feel not only the earth, but the very heavens melt before him and pafs away, and nothing remain but the pure light and life of the Lamb ?
Words
A Visit of tender and trpRiGHT Love. 191
Words and promifes fpoken concerning things to be brought forth in the gofpel-ftate do not go beyond the things fpoken -, but the things brought forth ex- cel and go beyond the words, being fo felt and en- joyed by that which is fitted and prepared by the Lord, as words cannot utter. The Lord God lead all that rightly defire after him into the right way (and pre- ferve thenn therein) of meeting with and enjoying what their hearts rightly defire, and beat back the enemy in all his devices of entangling, perplexing, and drawing them afide ; that they may receive the covenant, the new covenant, walk with God in the light thereof, live in the life thereof, obey through the power thereof j and may know what kind of meat and drink, what joy, delight, and plcafure it is to the foul to do the will, in the principle, and by the power, of the new life. So the Lord God Almighty, the Creator, Guider, and Preferver of his Ifrael, lead you out of the darknefs, bring you through the wilder- nefs, reveal the hope in you, and ftay your minds thereon, and give you to feel the true travel and faithful walking with him in the footfteps of the flock, which he hath led and is leading his in, and unto fome of whom (in the tender mercy which from on high hath vifited them) he hath given full reft and fatisfadion in his truth.
A BRIEF
[ 192 ]
BRIEFACCOUNT
OF THE
Ground of Certainty and Satisfaction, which it hath pleafed the Lord to cfl:abli(h in my Heart concerning Religion, and the Things of His Kingdom*
I HAVE been afflifted from my childhood, mourn- ing and feeking after the Lord, and feeling very much grief and pain of fpirit, through my fenfe of the want of him. I have not been contented with the way of religion I was educated in, but (through that of God which ftirred in me) found great defcds in it, and was drawn and led by his Spirif to travel through it, and feek further. That which I ftill fought after was the refting-place, the life of my foul, and power and prefence of the Lord, that de- monftration of his Spirit (as touching truth and the way of God) which was witnefled in the days of the apoftles. Now, breathing after this, but not meet- ing with it, caufed unutterable anguifh, mifery, and diftrefs in my heart, fo that my condition could not be hid within mine own breaft, but my forrow alfo brake forth in the fight of others.
But at length the eternal bowels have pitied me, and have Ihewed me the place of the foul's reft, and I have felt the eternal arm gathering me into, and giving me fome poflfefllon of, a meafure thereof; fo that my heart is fatisfied about religion and the things of God's kingdom, being taught of God how to
know
A BRIEF ACCOUNT, &c. ipj
know the Pearl, and the way alfo how to come to inherit and enjoy it ; and in that way I have had great experience of the love, mercy, wifdom, goodnefs, power, and righteoufnefs of the Lord ; and notwith- ftanding all my foul's enemies, 1 ftill feel his prefence, life, and power, to his praife, which doth the work in me, and which giveth me to hope in him, and wait upon him. And now in love and tendernefs of bow- els to others, it is in my heart to anfwer a queftion or two about the ground of the affurance and fatisfac- tion which God hath given my foul •, it being in my heart not to grieve or trouble any, but only to be helpful in holding forth what the Lord hath demon- ftrated to and written in my heart, as he fhall draw, move, and enable my fpirit thereunto ; to whom my foul boweth, and giveth the praife of all that he hath done in me, and pleafech by his Spirit and power to work through me.
Queft. J. // may he inquired by fome, How I come to knozv the Spirit of God, and his church, and the fcriptures of the holy men to be written by the infpiration and lead- ing of his Holy Spirit ; and how I know the motions and drawings of his Spirit in me, from the motions, Juggeflions, and temptations of the evil fpirit ; and how I amjatisfied that I am in the way of truth and life eternal^ and do not wander out of it, and err from it ?
Anf. Thus I know ; By receiving, joining to, abid- ing and growing up in that holy feed, which the Fa- ther of fpirits hath fown in me. There is an eledt feed which cannot poflibly be deceived, which feed the Father foweth, and caufeth to grow in the hearts of them that receive it ; whofe earth is by him digped and prepared for it. Now 1 have felt this ieed from God, this holy pure thing, which there is nothing like for virtue and excellency. Nothing hath its nature befides it, nothing manifefts the Fatner but it; the heart is changed, renev/ed, reftored into the i.oly image by this alone.
In this feed there is no deceit j no deceit ever came from it, no deceit ever entered into it, nor can ; and
Vol. III. N from
194 A BRIEF ACCOUNT, &c.
from the day that 1 have known it, 1 have always felt prefervation by it, while my heart hath been kept to it. Mine eye never mif-faw in it, mine ear never mif-heard in it, my heart never mifunderftood in it; but here I have felt given to me, and maintained in me by God, the eye which fees, the ear which hears, the heart which underftands the things of his king- dom ; and here the entrance hath been minifteied into the everlafting kingdom, where God reveals by his Spirit the myfteries of his kingdom, which all elle arc Ihut out of, but this feed and the birth which is of it. And when the enemy hath at any time in my travels, by any temptation or device, got in any de- gree between my foul and this feed ; then a darknefsj a lofs, doubts, fears, troubles, &c. have fo far come over my foul.
Queft. 2. But how know I this feed, may fome in* quire .^
j4nf. By its nature, by its properties, by its mani- fefting of itfelf in my heart. It hath that light, that life, that power in it, which I never met with any where elfe. It bruifeth the head of the ferpent at its pleafure, whereby I know it to be the feed of the "Woman. It dafheth in pieces (through fubjedtion to it) whatever is contrary to God, and bringeth up his holy nature in me. It fo bringeth me into the very image of his Son, that what I read in the fcriptures concerning the nature, righteoufnefs, and work of falvation by Chrift, 1 find formed and fpringing up in mine own heart, as I am gathered into, and brought forth in, this feed. Yea, I really feel that I am born of God's Spirit, fo fa** as I am born of this. Here I feel, know, underftand, and am acquainted with, the fubftance, the thing itfelf, that which all the types and figures of the law fhadowed out. Here I meet with the circumcifion which is without outward hands j the baptifm which is without outward water; the fupper of the Lord, which is without outward bread or wine; and here I know the true Jew, whofe nature, fpirit, works, and ways, are all of God, in and through his
Son
A BRIEF ACCOUNT, &c. 195
Son Jefus Chrift. And here I muft profefs, I cannot doubt concerning the things of God; but in the light and anointing of this feed, fee both the myftery of iniquity, and the myftery of godlinefs, and the ways and workings of each fpirit, both inwardly and out- wardly; and my unity with the one, (through the tender mercy, goodnefs, love, and power of the Lord, ail which are herein revealed) and my feparation from the other.
And this is the true way of certainty and fa- tisfadion, which is of God, and will ftand, when all the feveral ways of mens inventions will fail of what they promife to men, and fall in the fight of men. For this feed and birth of God are to be ac- knowledged, and reign in the day of his power, and not another. And it is the day of his power in fome, and fhall be the day of his power in others -, for dark- Jiefs or death (hall not prevail to bring the life of the rifen Son into the fepulchre or grave again ; but he jfhall ride on conquering and to conquer, fubduing and to fubdue, reigning and to reign, until he hath brought ail things under the dominion of the Father's power.
A QJJESTION anfwered about the V/ay of knowing the Motions, Do(flrines, and Teach- ings of Christ's Spirit.
Queft. T_T OIV may a man know the motions, doSfrines,
\_ J[ and teachings of Chrijt's Spirit inwardly, from the deceivable movmgs, appearings, and workings of a contrary fpirit ? And how may a man know concerning tks do^rines that others teach, whether they fpeak from Chnji, or whether they fpeak of thenf elves ?
AnJ. This is a great matter indeed, and he muft firft receive fomewhac from God, who is able to ^o
N 2 this.
196 A QUESTION ANSWERED.
this. He muft be born of the wifdom that is from above, he muft receive a fpirit of difcerning from God, he muft receive fomewhat of the flieep's ear, fomewhat of the holy underftanding, whereby he may be made able to diftinguifti fpirituals, and put a dif- ference between the pure and impure; between the pretender to the things of God, and him which is in- deed of God. There is a balance of the fandtuary appointed to weigh fpiritual things and appearances in ; and by this balance alone are they truly and rightly difcerned and diftinguiftied ; and this balance is in the fandluary, in the holy heavenly place in Chrift Jefus, where the true weight of fpiritual things (or things that pretend to be truly fpiritual and liv- ing, but are not) is given and difcerned. But he that weighs without this, he that weighs by his own judgment and underftanding, by his own comprehen- fion and conceivings; he weighs by that which is un- certain, changeable, and fallible, and turns up and down according to the appearances of things to him, but judgeth not the righteous judgment, which is from the fenfe, arid in the light, of truth.
Therefore, oh ! that men were humble, tender, meek, and fenfible of their inability to judge as of themfelves, that they might fee their need of this gift of God, and wait upon him for it; being in the mean time as the weaned child, not meddling with things too high for them, but keeping and abiding low in fear and fubjedion to that which the Lord hath already made manifeft to them. For what man is there, to whom the Lord hath not already (in his tender mercy and go^^dnefs) made fomewhat of him- felf manifeft ? Who is there, who by the light of the Spirit of God in his confcience, knoweth not fome evil which he ought to leave undone, and fome good which he ought to do ? Now this is the way of God, and the work which man ftiould be exercifed in, to feel his mind gathered into that which teacheth this, that he might receive power from the Lord to ceafe to do the evil which he is thus warned by him of, and
to
A QUESTION ANSWERED, 197
to do the good which is thus required of him. For thus the Spirit of the Lord teacheth and requireth of men, even inwardly in their fecret parts, fecretly quickening and enlivening them in fome meafure, and giving them a fenfe of their fin, death, feparation from him, mifery and danger thereby; for where there is any fight of fin, and any fenfe of the burden there- of, there is fome life, fome light, fome little ftirrings of the life, and fome quickenings thereby, without which this {enfc could not be. Now mark.
Are not here the drawino-s of the Father? Are not here the teachings of the Father, tnough but in a little meafure; yet true, yet living? Is not here fome little difcerning given betv^een the precious and the vile ; between fomevvhat that is of God, and fome- what that is againft him ? Well then, here is the gift of difcerning, though in a poor, low, little, weak meafure j and that man who receiveth this, receiveth the beginnings of the gift, fomewhac of the gift, whereby he may be able to difcern and diftinguifh a little about fpiritual things, fo far as the light and ability of the gift in him extendeth.
Now this is man's work, (and in this lies his fafety) to come hither, abide here, and grow here. Not to judge out of this; to judge no farther concerning the things of God, than thisjudgeth in him; to keep the judgaient which he hath from this; not hearkening to the fubtil devices of the enemy, which will ftrive af- terward to cloud his mind, delude and deceive him, with a falie appearance of wife reafonings and difput- ings of his own, or from other men, to make him believe otherwiie. And fo keeping what ground he hath gained, he is to wait for more of this light, more of this life, more of this virtue, that his foul may grow up and increafe therein, that his eye may be Itrengthened to fee further, and his ear to hear fur- ther, and his heart to embrace more of the inftruflions und diredlions of the Spirit of the Lord, unto and in the way of the kingdom. ^
N 3 There-.
198 A QUESTION ANSWERED.
Therefore the man that would meet with, and re- ceive from God, the gift of difcerning, let him mind the prcfent manifeftation of God's light from his Spi- rit in his heart j embrace that, fall in with that, take heed of tiie reafonings of the mind againft the con- vidlions and demonftrations of God's Spirit, but re- ceive the truth in the love of it, even the loweft ap- pearance of truth, about the leaft and moft defpifablc things, and give up faithfully to the Lord therein, without murmuring, without difputing, without con- fulting with flefh and blood. And he that is faithful to the light of the Spirit (and to the difcerning which is thereby) in the little, he Ihall receive more, he fliall have his light and difcerning thereby increafed, as his need requireth. But he that (lands difputing, and would have all his way made clear to him, before he fets one ftep in itj he is far from becoming that child, which the Father teacheth, and adminiftereth an entrance into the kingdom to.
This, in efFeft, was the very anfwer which Chrift gave to this thing in the days of his flefh, when there were great difputes concerning his doctrine, how to know whether it was of God or no. What was the refolution he gave of this j " If any man," faith he, ** will do his will, he fhall know of the doftrine " whether it be of God, or whether I fpeak of my- " felf," John vii. 17. Wouldft thou know of the Son's doftrine? Wouldft thou know whether it be the dodlrine of the Son indeed, the doftrine of him who comes from the Father .'' Yes, very fain, will the up- right heart fay; oh! that I might know concerning what rifes and opens in my heart, whether it be from the Spirit of God, or from the root of deceit in me ! Why this is the way; do the Father's will.
Object. Do the Father's will; why what an anfwtr is this ! The difpute is about the Father's will. Is not the do5irine of the Son the Father's will ? How can I do the Father s willy which the Sou is to teach me, until Ifirji know of the Sons doctrine ?
Anf
A QUESTION ANSWERED. 199
AnJ. It is true, the Son's doftrine is the Father's will, and thou canft not do the Father's will, but as thou receivell the Son's doctrine. But mark; There are difputes in thy mind about fomewhat of the Son's dodtrine, whether it be his do6t:rine or no ; fomewhat alfo about inward motions, workings, and flirrings in thee, which thou wouldlt fain know whence they are. Now the queftion is concerning the way how thou mayeft attain to this j how thou mayeft come to a certain and fatisfa6tory knowledge herein ? Which is, not by entering into reafonings and difputes about thefe things whereof thou doubteft, but by coming into that wherein and whereby they are made mani- fell; and that is by coming into obedience to the Fa- ther in that, which he hach already made m^nifefl j for in that light (to them that believe in it) and in obedience thereto, (be it ever fo little, or the mani- feftation ever fo fmall) the Father will reveal more, and give to that heart and mind to be fenfible of what is of him, and what is of the enemy, fo far as it is needful for it as yet to know. For wife and abfoiute judgment in all things, is not neceflary for a babe j but {zn{t to know the bread, and to receive from it the milk, by which it is to be fed that it may grow. This is enough in its prefent flate ; yet if there be need of flrength at any time to dill the enemy and the avenger, the Lord will reveal it in the heart, and bring it forth out of the mouths of the babes and fucklings, to the perfe6ling of his praife.
So mind and learn the way, O ye that are fimple- hearted, (and truly defire after the Lord, and the pu- rity and power of his kingdom) and take heed of the wrong way; take heed of man's way, which is by confuking with his own wifdom, and weighing things in the balance of his own reafon and underdanding ; and thus he may weigh fcriptures written in former ages, and the appearances of God in this age, and err in heart, mind and judgment concerning them both, all his days. But he that waits on the Lord in fear, and in obedience to that which is already made manifed, not
N 4. defir-
200 A QUESTION ANSWERED.
defiring knowledge from God in his own will, time, or way, but in the Lord's, who perfectly knows every one's ftate, and what is fit for him ; he fhall know concerning every doftrine his heart defireth to be in- ftrufted in, in the Lord's feafon ; and in the mean time the Lord will feed him with food convenient, and clothe him with clothing convenient; and there fhall be no want to him, who boweth before the Lord in what is already made manifeft, and waiteth for his further manifellations and appearances. But the wife hunter after knowledge, before the Lord leads, and further than he leads and teaches i this is the firft birth, which is excluded the kingdom and the myf- teries thereof: this is he who always defpifed and would ftill kill the heir, that the inheritance might be hisi but the inheritance is appointed for, and given to, another; even to the Lamb's nature, the Lamb's Spirit, the Lamb's innocency, the birth of another wifdom, which is a foolifh weak birth in his eye, and not worthy at all to inherit; but it is the Father's pleafure to give the kingdom and inheritance of life everlafling to thefe.
To fpeak yet a little more plainly, and bring it yet a little clofer to the heart, if it may be. It hath pleafed the Father, in this day of his love and power, to gather a little flock out of the world (and all worldly profefTions of worfhip and religion) to him- felf. This flock he hath gathered by a poor, little, low thing in their hearts, exercifmg them thereby in poor, mean, and contemptible ways to the eye of the world, and to all the profefTions of man's wifdom ; and by this, and conccning this, he teftifieth (through thofe whom he hath gathered) to others. And the teftimony doth evidence itfelf (through the power of the Spirit) to all that wait upon God for an ear, and hear in the fimplicity thereof.
Now when we tell men of a divine principle, of a feed of God, wherein their religion is to begin, and from which it is to grow, and whereof they are to be born ; this will enter into many, yea, many will affent
to
A QUESTION ANSWERED. 201
to be drawn fo far as to wait inwardly for, and upon this. But now when this begins to (tir and move in them, it is in fuch a way, and many times about fuch low, mean, contemptible things in their eyes, that they are very apt to defpife it, and enter into dif- putes againft it, and fo mifs of the entrance, and caa never thus enter into it -, but inftead thereof are filled with doubts about the leader and his motions, and puzzled and entangled in their minds, and ftopt at the very beginning. And fo, though they defire much, and hope much, yet all comes to little, becaufe the enemy hath pofTeiTed their minds with a device of his fubtilty, as if thcfe were fmall things, and of little concernment. That which they want is the powerful life, the clear light, &c. and fo their minds are taken up with thoughts about thefe great things, and defires after thefe great things, and they overlook the way wherein and whereby thcfe are to be witneflcd and obtained.
For the Lord God, in his infinite wifdom, picked out thefe contemptible things to exercife his flock by, and to lead them in. And whatever men may think of them, yet none knows (but they who experience it) how hard it is to follow and fubjedt to the Lord in thefe, and how much they bow down and break the earthly and uncircumcifed fpirit in a man. Now, friend, thou who defireit life from God, oh ! take heed thou dofl: not beat back the beginnings of his life, and the redemption of thy foul, by defpifing and overlooking the day of fmall things. Why may not God choofe to lead thee in the way that he hath led the reft of his flock ? Why fliouldfl: not thou alfo come to deny the cuiloms and vanities of this world, (and come into that which is fimple and plain) and ftand in the will and life of God out of them ? Are not the ways, cuftoms, and vanities of the world, of the fpirit of the world, and not of the Father ? Did they not come from the corrupt part ? Are they not of the corrupt part? Do ^ they not pleafe the corrupt part ? Muft they not be left behind by him that travels
into
2oa A QUESTION ANSWERED.
into the feed, is one with the feed, and lives in the feed ? Why wilt thou ftick in thefe things ? Why wilt thou difpute about thefe things ? Oh ! feel the Father's drawings, firft out of the world, firft out of that which is not of the Father, but of the world i that he may draw thee further and further, even into the kingdom and power everlafting, which are many days journey beyond that which thou ftickefl: at.
Now mind and remember this which followeth :
In the days of Chrift and his apoftles, God chofe the fooHlh things, and the weak things, and things that were not, to hide the path of life, and the myf- teries of his kingdom, from the wife fearching eye of man in thofe days. Why may he not choofe the like things now ? Why may he not now reveal things to the babes, and not to the wife of this age and gene- ration ? Why may it not be to his glory, to have it now faid alfo, *' Where is the wife? Where is the ** fcribe (where is the learned man) ? Where is the *« difputer of this world ?" Can any of them find out that, or any of them difcern that, which God revealeth to his little ones ? No, no : they are generally got too high above that little, low, tender, meek, fenfible prin- ciple, in the faith whereof, and in obedience whereto, the teachings of God are received, and his life and power witnefTed. And becaufe of their riches, wif- dom, and knowledge out of this, therefore is the en- trance into the pure living truth (which cleanfeth the mind, and keepeth it clean, which quickeneth it, and keepeth it living) to them fo exceeding difficult.
And as the principle is little, the feed of the king- dom little, (like a grain of muftard feed) the leafl of all feeds J fo, why may not its appearance alfo be lit- tle, even in low weak things, defpifable to man*s eye and wifdom; which man fees nothing in, and may account of no value ? And yet, the power of the crofs, (which brings down, and flays the corruptible) and the refurredion of the life, may be witnefTed and
felt
A QUESTION ANSWERED. 203
felt in theni-. " The fooliflinefs of God is wifer than ** men, and the weaknefs of God is ftronger '^ -r-^ " men :" and he knovveth what he doth in leading ^^ children in this contemptible path, and by thefe con- temptible exercifes, which all that is wife, high, lofcy, and afpiring, according to the flefh, may eafily over- look and flight, but can hardly iloop down and fub- je(5t to.
God is the fame that ever he v/as -, and he ftilj ap- pears in the way of his own wifdom, and out of man's ; and he that will partake of God's wifdom muft deny and keep out of his own. His touches, his drawings, his teachings, his blefTings, his love, his peace, his joy, his fvveetnefs, &c. are let forth upon, felt, and enjoyed by the foul, in the new creation, in the new fenfe, in the denial and paffing out of the old.
S O M E W PI A T Touchinjr the Gospel-Rest, or Sabbath.
WHAT is the gofpel-reft? What is the gofpel- fabbath ? Is it a fhadow, as that of the law was ? Or is it the fubftance of that which the law fha- dowed out ?
" The law was given by Mofes." Mofes, by the command of God, gave forth the fhadows of the hea- venly things under the law; "But grace and truth ** came by Jefus Chriil." The true fabbath, the true reft, the law of the Spirit of life, in and to the true Jews, comes by him. The law of Mofes had the fhadow of the good things to come; which good things them- felves the gofpel contains, bringing life and immor- tality to light, and the foul into the enjoyment and poiTefTion of the heavenly things themfelves.
The
204 Somewhat touching the
The apoftle difputes the cafe about both thefe, Heb. iv. both about the leventh day of reft, and about the ]and of reft ; ftiewing that they were neither of them the fubftance ; they were but the refts which were to pafs away. But befides them, there was a reft remain- ing, a day of reft remaining, a land of reft remaining ; whereof they both (both the outward fabbath of reft, and the land of reft under the law) were figures.
Now, for whom did this reft remain ? Why, it re- mained for the true Jews, for believers, for the fpiritual circumcifion in the times of the gofpel. " And wc «' (faid he) who have believed, do enter into reft." The faith gives entrance, the Son's faith j the faith which ftands in the power, the faith which is vidlory, and gives vi6tory over fin and the world, removes the mountains and difficulties which ftand in the way, and gives entrance into the gofpel-reft. Faith, which is from and of the power of the endlefs life, puts fin under, brings down felf, gathers man into a new prin- ciple, brings man forth in a new principle, caufeth him to live and aft in a new principle, &c. And as man comes thither, and that life rifeth and hath power in him, it caufeth him to reft from his own works, and to wait for and experience God, In and through Chrift, to work all, and be all in him.
The apoftle Peter alfo fpeaks of this reft, and de- clares how it is attained, even by fuffering in the flefh, *' He that hath fufl?cred (faith he) in the flelh, " hath ceafed from fin," i Pet. iv. i.. It is the fleflily part, the motions in the flefli, from whence fin arifeth.
" Luft, when it is conceived, bringeth forth fin.'* Now Chrift hath prepared and appointed a crofs, a fpiritual yoke, to bring down the flefli, which caufeth great fuffering in the flefli to him that taketh it upon him. To deny all ungodlinefs, and every worldly luft, motion, defire, and delight of the flefhly mind and nature, there is a fore fuffering ta the earthly part j but yet this bringeth down the earthly part in all that take it up, and helpeth and caufeth to ceafe from fin,
An4
Gospel-Rest, or Sabbath.' 205
And he that hath taken up the crofs wholly, and felt the thorough work of ic, and fuffered in the flefh the parting with and crucifying all that is of the flefh, that which would caufe him to fin is flain in him, and he ceafeth from fin. Then he is in the reft; then he keeps the reft fully ; then he knows the yoke and crofs, which was once burdenfome to him, to become eafy and delightful, that being worn out in him to which it was painful.
Now he that is in meafure delivered, that hath in meafure fuffered, findeth fome reft, and may in fome meafure keep the fabbath -, yea, in the faith, the weakeft babe (abiding therej cannot but keep the fabbath, and offer up the facrifices, and perform the fervices thereof to the Lord. For the worfhip of the New Teftament relates not to outward times or days; but is in the Spirit, in the truth, in the name, in the power, in the fubflance, on the day, and in the times and feafons which the Lord hath made, and makes, in the fpirits of his people.
And here that fcripture is witnelled to thofe that arc born of the Spirit, and live in the Spirit, and walk after the Spirit : " Sin fliall not have dominion over " you ; for ye are not under the law, but under grace.*' Who are not under the law, but under grace ? Why they that are gathered by the grace, that hear the voice of God in the grace, drawing and enabling them to follow; they whom the grace overfhadows from the power and dominion of fin ; they are under it, they are fheltered, faved, and preierved by it.
He that is born of God finneth not^ hut obeyeth the grace -i but he that committeth fin, is the fervant of fin, and not yet made (inc by the grace and power of the Son from it. Yea, the Son gives that freedom in his day from fin, and the power of Satan, as they that are out of the light of his day cannot fo much as believe ; but they that are gathered into, and walk in the light thereof, they witnefs the law of the Spirit of life in Chrift Jefus, making them free- from the law
of
ao6 Somewhat touching the
of fm and death. What I is the ftronger than the ftrong-man come, with his law and power of the ^ndlefs life, and fhall not he manifeft his dominion in the heart, over the law of fin and death ? Yea, as it is received, and let in, it works out, overcomes, bears down, over-runs the law of fin and death j and that promife is witnefled, fulfilled, O death ! I will be thy death.
And if God, by the power and breath of his Holy- Spirit, with the living powerful laws thereof, kill fin and death in the heart, what fhall make them alive again ? No, noj then they are dead indeed, and the kingdom and reign of Chrift is witncflfed in that foul.
Then the birth of life is witnefled j then the man- child is witnefled, ruling with a rod of iron, dafliing in pieces all motions and temptations to corruption, and all that would defile, fo that they cannot enter the mindj and guarding it in the pure peace, unfpeaka- ble joy, and refl: of the Son continually. And there it is as truly witnefled inwardly (as ever it was at any time enjoyed or hoped for by the Jews outwardly) that this horn of faivation, which God hath raifed up in the houfe of his fervant David, breaks all the horns of the oppreflfors, and gives reft: to the foul from them round about, that, without fear of them any more, it may ferve him in holinefs and righteoufnefs before him all the days of its life.
There are fome good defires in many people, for which bleflTed be the name of the Lord j but there is great error of judgment, and wandering up and down from the truth, for want of that which is able to flay the mind upon the Lord, and to guide it in the right way. Some run to this mountain, and facrifice there ; others to that hill, and offer there j but few know the true relling-place, or the place of the true worfhip. Kow in thefe their errors they can witnefs no accept- ance with the Lord. Oh 1 that they knew the accept- able thing, the acceptable way of worlhip, and might
appear
Gospel-Rest, or Sabbath. 207
appear before, and be found of, the Lord therein! Then might they begin in that which is fubftantial, (in the gofpel Spirit, life, and power) and come to inherit and fit down in that which is fubftantial and cverlafting.
SOME
Q^ U E R I E S
TO SUCH
As complain of Want of Power to become the Lord's, and fcrve him ; and who are not yet Co acquainted with the Truth as to witnefs the Cleanfing by it, and ceafing from Sin.
^uery i. XX/"'^^ "°^ Chrift made a king and prieft W after the power of an endlefs life ? And doth he_ not communicate of the power of that endlefs life to all that rightly believe in him, receive the truth as it is in him, and obey his gofpel ?
^ery 1. Was it not the end of Chrift's coming to deftroy fm in the heart, and to fet the foul free there- from, that it might ferve the Lord in the liberty, life, and power of his Spirit ?
^ery 3. To them that believe in and receive him, doth not Chrift give power to become fons to God ? And to them that are fons, doth not the Father give the Spirit of the Son ? And hath not the Spirit of the Son power over the contrary fpirit ?
^ery 4. Were not the deliverances of the Jews under the law real deliverances from their outward
enemies t
2o8 Some Q^U E R I E S, &c.
enemies ? 'And are not Chrift's deliverances as real from the inward enemies ? Whom the Son maketh free, are they not free indeed ? Free from fin, free from Satan, being under the fliadow of the wing of the Almighty, which preferveth out of the darknefs, and guardeth the mind from the evil and danger there- of?
^ery 5. Is not Chrift ftronger than the ftrong man, whom he cometh to difpofTefs ? Are not his weapons ftronger than the weapons of the enemy ? Is not he able to difpofTefs him, to caft him out, to fpoil him of his goods and ftrength ? And when he hath gained the houfe, is not he able to cleanfe it, and garnifh, and keep it clean and pure in the way of his covenant, againft all the enemy can do ?
^ery 6. Doth not Chrift dwell in the heart by faith ? And is not Chrift*s nature and Spirit pure, and will he dwell in any thing that is impure ? Is not the fpiritual temple under the gofpel to be as pure in- wardly, as ever the outward temple under the law was to be pure outwardly, or by way of reprefentation ? Muft not they be cleanfed from all filthinefs of flefti and fpirit, who witnefs the Father dwelling in them, and walking in them ?
^ery 7. Who offer up the incenfe and the pure offering in the times of the gofpel ? Can any do it but the fons of Levi, whom the Lord hath purified ? Who can bring a clean thing out of an unclean ? Who can compafs the altar of the Lord, or offer up an ac- ceptable offering there, whofe heart and hands are not waftied in innocency ?
^ery 8. Is not the worftiip of the New Teftament to be in fpirit and truth ? Is not the Spirit pure, the truth pure ? Can any thing unclean enter into it ? Can any be in it, can any worftiip in it, but they which be cleanfed, purified, and changed by it ?
^ery 9. How did the apoftle exprefs the right manner of drawing nigh to God in the fpiritual gofpel- worlhip? Was it not to be thus, with the heart cleanfed from an evil confcience, and the body walhed with
cle^
Some QJJ E R I E S, &c. 209
clean water ? And is not the prefence, power, and ac- ceptance of God witnefTed by them that appear before him and worfhip him thus ?
^ery 10. Had not other lords dominion over the heart, to fubdue it to fin, and defile it, before Chrifl: was known and received in his Spirit and power ? But when Chrift is known and received in his Spirit and power, have the other lords power to do fo ftill ? Is not Chrift's law, the law of his Spirit of life, able to bring under, and make the foul free from the law of fin and death ? Infomuch as now it may be faid in truth, by the fouls whom he hath fet free, " O Lord, " our God ! other lords befides thee have had domi- " nion over us j but (now henceforward) by thee only " will we make mention of thy name.'*
^ery 1 1. Was it not a brand of ignominy on thofe who had got the good words and high notions about* Chrift, but were not in the authority and power of his Spirit, that they had eyes full of adultery, and could not ceafe from fin ? Can any ceafe from fin, but he that rcceiveth the power ? And he that receiveth the power of the new life, is it not natural to him to ceafe from fin, and unnatural to him to commit it ?
^ery 12. Is not the Lord the teacher of his people under the new covenant ? Was it not promifed of old concerning the gofpel times, and is it not fulfilled in the gofpel times, that *^ all thy children Iliall be '' taught of the Lord ?" And what doth the Lord teach ? Doth he not teach to ceafe from doing evily and to learn to do well? And ihall his children never learn this lefibn of him ?
^ery 13. Whofe fervants are they that obey un- righteoufnefs ? Are they clothed with the fl:rength of God? Do they fi:and in the power of his might againft the power of the enemy ? Are they overcomers of the wicked-one ? Or are they not rather daily overcome by him ?
^ery 14. What is the whole armour of God pro- vided and appointed for ? Is it not to keep out the enemy wholly ? And is it able to do it, or no ?
Vol. 111. O ^ery
*%0 Some Q^U E R I E S, &c.
^try 15. Will not Chrift fay to all men upon the earth, profefs they what they will, hope in Chrift, and caft themfelves upon him for falvation ever fo much, and ever fo often j yea, though they have received fuch power from him as to preach in his name, and to caft out devils in his name ; yet if they have not fo received the power as to overcome fin in their own hearts, and to caufe them to ceafe from working ini- quity, though they call him Lord, and cry to him with confidence, " Lord, Lord, open to us," yet will he not fay to them, " Depart from me, ye workers of ini- " quity, I know ye not;" ye are not of the birth of my power J ye are not thofe which have done my will; ye were never by me redeemed out of the evil-doing; but have ftill all your days (notwithftanding your profefiion, notwithftanding your knowledge, notwith- ftanding your owning me as your Lord, and preach- ing in my name) been workers of iniquity ?
^ery 16. He that receiveth the fpiritual circumci- Son and baptifm of Chrift, doth it not caufe him to ceafe from fin ? And doth not the new life fpring up in him, which caufeth him to live holily to God ? He that hath the offending eye plucked out, the ofi^ending hand cut off^, is not that taken away from him which caufed him to fin ? And he who is created a new crea- ture in Chrift, doth he not naturally do that which is holy and righteous? i John iii. 7, 8.
^lery 17. Doth not the true faith, the faith of the Son of God, give vi6tory over fin ? Can any believer be conquered by the enemy, he ftanding in the faith, abiding in the covenant? Doth not the power ftretched out by the Father of life defend the foul in the way of the covenant againft all the aflaults of the enemies, fo that the gates of hell cannot prevail againft any here, but the name of the Lord is felt a ftrong tower againft them; and though they encompafs like bees, yet in the name of the Lord victory is witnefled over them, and againft all that they can do ? And doth not the Lord teach and enable his to keep covenant ?
Some Q^U E R I E S, &c. 211
^lery 18. Was not fuch a thing witneflcd by Paul, (and may not fuch a thing be witnefled by the be- lieving and obedient travellers now) " I can do all " things through Chrift that ftrengthens me. I know '* how CO want, I know how to abound j every where, " and in all things I am inftrufted," &c. I am armed with the whole armour of God, and taught to ftand fo upon my guard in the power of his life, that the enemy cannot come at me; but the power of the cndlefs life fo preferveth me, as that the evil one cannot touch me, cannot enter me with any of his temptations in any condition ?
^ery 19. Was there not fuch a condition once wit- nefled, and may it not be witnefled again, of being more than conquerors through the love and power of Chrift? When the life doth arife in its power and dominion in the heart, doth it not foon fcatter the enemies ? Do they not fly away, and are chafed at the blatt of God's Spirit ? When the foul is filled with the love and with the power, is not the land cleanfed of what annoyed it ? And this, which is fometimes felt by many of the travellers, may it not be an abiding ftate ? Are there not dwelling-places on Mount Sion, (on the mount of God's holinefs in the gofpel time) and is not there fecuricy from fin, Satan, the foul's enemies, and dangers ? " They fliall not hurt nor " deftroy in all my holy mountain, faith the Lord j" and will he not fulfil it to thofe that wait upon him in the way of his covenant ?
O a The
[ 212 1
The CONCLUSION.
* I ''HERE is a principle of darknefs in the hearts ■*' and minds of men, which is as a feed or root of corruption in them, bringing forth in them fruits of fin and unrighteoufnefs unto death.
And there is alfo a principle of the pure heavenly light, as a free gift from God, to difcover the dark- nefs, turn man's heart againft it, and lead him into the way and path of life.
Now as Satan rules in the principle of darknefs, and there is the power of death therein ; fo God rules in. the principle of light, and there is the power of life and redemption manifefted by God therein.
For this principle is of the Father, of the Son, of the Spirit; yea, the Father, Son, and Spirit are in this principle J and here the foul meets with them, and is brought into union and fellowlhip with them, and feels the everlafting arm revealed and ftretched forth for its delivery from corruption, and the capti- vity thereof, into the liberty of the fons of God.
And he that is here meets with the fubftance of things, and that which all the types of the law fha- dowed out j meets with the one offering, the cleanf- ing which is thereby, the imputation of righteouf- nefs, or of faith unto righteoufnefs j yea, and with fomewhat more, even with the everlafting righteouf- nefs itfelf brought into the heart, and dwelling there; infomuch as his nature is changed, (truly changed) his fpirit changed, his mind, heart, foul, and confci- ence changed, his converfation changed, the leopard's fpots and the Ethiopian's Ikin walhed away, the de- ceitfulnefs of the heart removed, and the new gar- ments of righteoufnefs, life, and falvation put on in the ftead thereof; fo that he is unclothed of the evil,
unholy
The conclusion. 213
unholy nature and fpirit, and clothed with the Spirit of the Lord.
For Chrift is really made unto him wifdom, right- eoufnefs, fanflification, and redemption. How is that ? Why he that once was a fool, is now made wife unto God, and the things of his kingdom, by the myftery of his Son's life and pov/er revealed^ in him. He is a child of wifdom, and he hath heard the wif- dom of his mother, and learned wifdom of her. So putting on Chrift, who is the righteoufnefs, being in- grafted into him, being brought forth in him, he par- takes of the fweetncfs and fatnefs of the olive-tree, and is renewed into the image of the true righteouf- nefs and holinefs, and drinks in the virtue and life of the precious promifes, wherein and whereby he is made partaker of the divine nature, and fo cannot but witnefs redemption from the earthly corrupt nature.*
Now it is not any ftriving, believing, or obedience of man's own fpirit, which can effe6t thisj he may will ftronglvj he may run hard, and yet never obtain ; he may fo caft himfelf upon the mercy of God, and hope concerning his mercy in Chrift, as to mifs of it.
But the principle of life which is from God, and faith in God from that principle, without fail efFe6ls this, and no other faith doth. But out of this are the mvfterious imag-es and idols, and fubtil worls.ings and devices of the cunning-one, to take up the mind with fomewhat which appears as fubftantial and truly ex- cellent, but is not io indeed. His birth hath defires after the kingdom, (and makes no queftion but it ftiall be his) wills, runs, ftrives, believes, hopes, prays, reads fcriptures, obferves duties and ordinances; and in thefe they mieet with a wrong knowledge, a wrong fan6lification, a wrong joy, a wrong confidence and alTurance, a wrong reft and peace ; in which there may be a great warmth, and feeming life and pleafure, from the fire and fparks of their own kindling and blowing up, which the mind that is blinded by him can hardly fufpecl that at is not true; yea, may be taken with it, and ftrongly juftify it in its own
O 3 thoughts
214 THt C O N C L U S I O N.
thoughts for the true, and fet it above that that is in- deed the true. Thie, this is the great myftery of ini- quity, which hath great fubtilty of deceivablenefs in it, to pick up and fteal away the good feed out of the heart, and to fteal in a falfe innage and likenefs there- of, which nnay have a more glorious appearance to man's eye than the true feed itfelf (for that is the leaft of all feeds, makes the Icaft fhew of any), but hath not the fame nature, virtue, and power.
Ah! the Lord God of tender mercy help all the poor fouls that breathe after him, that they may not be thus deceived. And thofe that are thus deceived, and in the fnare of the enemy (and do not witnefs the faith which hath the Son's dominion in it, and gives vidlpry over fin, Satan, and the world, and wherein the blood of fprinkling, which livingly walheth, is felt, in the light of life, wherein the redeemed walk to the praife of their Redeemer) j the Lord guide them alfo to that wherein all deceits are made manifeft, and where the truth, which is of the Son, is made to fhine jn fuch who were once in the barren places, and in the thick darknefs, but now are light in the Lord, and who have a dwelling-place with the Lord in his light, which is the pure and cverlafting habitation. Amen.
A POST-
[ 215 ]
POSTSCRIPT,
CONTAINING
Some further Queries concerning the New Covenant.
^ery i. TTTHAT is the new covenant? Is it not y y an agreement between God and the foul in Chnil, according to the law of faith, as the old covenant was an agreement between God and the people of the Jews, according to the law of works ?
^ery 2. Who is the Mediator of this covenant ? Is it not the Lord Jefus Chrift ? Doth not he prepare the heart for the covenant, bring into the covenant, keep in the covenant, preferve peace between God and the foul, and keep the foul in the way of truth and peace?
^ery 3. Who is the Shepherd, King, and Prophet in this covenant ? Is it any other than Chrift the Me- diator ? Is not he the King and Prophet raifed up to rule in righteoufnefs, and to inilrudt in the path of life ? And is not his Spirit able to teach and inftru6t in all things, and able to govern and rule in right- eoufnefs all that are fubjeft to his breathings, quick- enings, and holy movings, and inftru6tions in their hearts, who writes his law there, and guides and go- verns by the law which he writes ?
^uery 4. How come men into this covenant or holy agreement with God ? I^ it not by repentance and faith ? Is it not by turning from the darkncfs, which is
O 4 not
2i6 A POSTSCRIPT.
not of him, to the light, which is of him ? Is it not by turning from the fpirit of Satan to his Spirit j from the flandard and power of the wicked -one, to the ftandard and power of the Holy One ? What is it that God lifts up againft the darknefs of the enemy, but the light of his Spirit, which difcovers where a man has been, (and what he hath done) and gives him to repent thereof; and forfake all his dead works, and turn to the life and power which inftru6ls and quick- ens him, in and by the Holy Spirit ? And this is true converfion j and thus a man feels the covenant of fin, death, and hell broken, and enters into a new cove- nant, a pure covenant, a living covenant, a powerful covenant, and comes to feel thofe things which the covenant contains, as his condition requires, and as his capacity is made able to receive.
^ery 5. How do men come to abide in this cove- nant ? Is there any abiding but according to the en- trance ? Is there any {laying in the covenant, but in and by the faith that lets in ? Doth not unbelief and difobedience keep out from it at firft? And doth not unbelief and difobedience cut off from it afterwards? For there are fins againft this covenant, as well as againft the old i and the fins againft this are more dangerous to the foul than the fins againft the old. *« Take heed (faid the apoftle) left there be in any *« of you an heart of unbelief, to depart from the «' living God." And faith Mofes, fpeaking of the prophet, or angel of this covenant, " Beware of him, <f and obey his voice; for he will not pardon your <« tranfgreflions, for my name is in him; and whofo- <* ever hearkeneth not to this prophet, he fhall be cut « off." How can it be otherwife ? For he fpeaks life, and he fpeaks it in the covenant to the circumcifed, ear, to the foul in the faith, in the obedience. Hear, and your fouls Jhall live. So then he that hears not muft needs abide in death ; and he that departs from hearing him, muft needs return to death.
^ery 6. Whether there be any purifying of the heart, or any juftification, or keeping the ve&l clean,
out
A POSTSCRIPT. 217
out of the obedience of the truth ? " If a man keep •* my fayings (faith Chrift) he fliall never fee death." ** If ye (faith the apoftle) through the Spirit, mor- *' tify the deeds of the body, ye fliall live." But if the deeds of the body be not mortified by the Spirit, if a man do not keep the fayings of Chrift, doth he, or can he live then ? Is not this then the main thing in religion, that a man receive the truth in the faith, and that he feel the power of the Spirit of life bring- ing him into, and keeping him in, the obedience thereof For it is the truth that laves ; the living truth, the living knowledge, the living faith ; the law of the Spirit of life that makes free from the law of fin and death ; and it makes free by its powerful work- ing in the mind, working out, and preferving from, that which defiles, captivates^ and deftroys. For Chrift comes with his power to fave, with his power to break the bonds of darknefs, and to fet the captive free: with his power to diflodge and difpofTefs all the enemies, and fanftify the veftel to himfelfi and the effedts of his power in and upon the heart are his fal- vation ; and he that hdleth fhort of the miniftratioa of the power of life to his foul, and of the effefts thereof in his foul, is fo far defedtive in point of fal- vation; for no man is faved farther than he is redeemed and delivered from that which Chrift comes to lave him from.
^lery 7, Whether the firft thing of all to be wit- neded in religion is not the Spirit of Chrift? Is not the whole work to be done by him ? And how can a man be certain concerning any work wrought in him, unlefs he be certain that it is he that works ? How can I be certain concerning the knowledge given me, unlefs I be fure it be he that gives it? How can I be certain concerning any prayers or breathings arifing in my heart, unlefs I be fure they be from him ? How can I underftand any fcripture concerning Chrift, or the knowledge of any fpiritual thing, unlefs I be fure he open it to me ? And Ipw can I be fure of any thing that he giveth or openeth to me, further than I know
himj
2i8 A POSTSCRIPT.
him, and have the true fenfe of him in his nature and operations ? So then, if the Spirit be my leader, guide, teacher, inflruflor in the way of life, in the covenant of life, in the things of the kingdom, in the knowledge of fcriptures, &c. it is of great concern- ment to me to receive that ear and heart from God, which knows and underftands his voice-, for, for want of this, are all the defects, miftakes, mifcarriages, and errors, in and about religion. But as men conse to this, they come out of error into certainty, and know the one Chrift, the one faith, the one baptifm, the one body, the one church, and aflfembly of the firft-born, the pure love, which is of and in the truth, the pure path of the kingdom, the way of holinefs, which the ranfomed and redeemed walk in ; yea, the Lord is OnQ, and his name One among all that arc here, and the pure One language, which is of the Spirit, wifdom, and teaching, is here received, and the One voice of the Shepherd heard, &c. But out of this are the jaaglings, ftrifes, contentions, debates, difputes V fubtil, wife, entangling reafonings of the earthly, one with another, and all as one againft the heavenly and fpiritual.
^ery 8. Did not the meflage which Chrift fent hit apollles to preach, ^' He that believeth and is bap- ** tized fhall be faved," contain the fum of the cove- nant ? What doth God require of the foul, but be- lieving in his Son, (which includes repentance from the dead fpirit and works) and receiving his baptifm ? To be baptized into him, into his death, into his life, into his nature, into his Spirit; to take up his crofs, to bear his yoke, to be circumcifed in him and by him, that he may love the Lord his God with all his heart, that the power, virtue, and life of love may conftrain him to live wholly in and to God. And then doth not the promife of falvation to him that believ- eth and is baptized into Chrift contain writing the law^ in the heart, putting the fear into the heart; putting the Spirit within to become the teacher, guide, ftrength,
s^nd
A POSTSCRIPT. 219
and comforter, and whatfoever elfe is neceflary ro the foul in the way to the kingdom ?
^ery 9. How is God merciful to mens iniquities, and remembers their fins no more ? Is it not in the covenant, and according to the covenant ? Is there not a warfare to be accomplifhed before the foul come to witnefs the perfedl blotting out of fin ? Is not Chrift the Mediator, the Judge to whom ail judgment is committed ? And doth not he judge his people for their tranlgreflions againft the law of his Spirit and life ? And muft not the foul, who will witnefs the days of refrefhment, and the perfedl blotting out of fin therein, wait upon the Lord in the way of his judg- ments, even till fin be judged and brought under, and God's righteoufnefs perfectly revealed ? Under Mofes's law every tranfgreffion received a jufl recom- pence of reward, and fhall he efcape in the gofpel who grieves the Spirit, who defpifes the Son, and gives ear to the enemy? Nay, nay; the fame covenant that holds forth mercy to the tender broicen- hearted, to the believing, to the obedient, contains alfo righteous judgment againft the tranfgrefi!br of this covenant. Yea, judgment begins at the houfe of God, and ceaf- cth not till that ceafe which judgment is to. The Lord Ihall judge his people; fhali not Chrift judge his own family? Yes, yes; they that are of the family, and in the true fenfe, feel the Lord pleading with whatever is contrary to him in them, and they can rejoice therein, and fiiig of mercy and judgment, after the Lord hath done his work in them, and brought forth the quiet fruit of righteoufnefs in their hearts thereby.
BlefiTed is he that experienceth thefe things, wit- nefiing that from the Lord which preferveth out pf all miftakes and deceits about them.
A N
M t 22° ]
A N Enquiry after Truth & RighteousnesSj^
AND
After the People whom the Lord eftabliflieth, and will eftablifh therein ;
In fome QU E R I E S on Isaiah Iviii. and alfo on Chap. liv.
^ery i. A RE there any people to be found who •*^ exceed the ftate fpoken of in ver. 2. of feeking God daily, and delighting to know his ways, as a nation that did righteoufnefs, and forfook not the ordinance of their God ? They afk of me, faid the Lord, the ordinances of jufticcj they take delight in approaching to God. Arc there not nnany profef- fions and forts of profefTors at this day, who in God's fight fall fhort of this ftate, and yet think highly of themfelves ? Yet thefe the prophet of the Lord was not to fpare j but to lift up his voice like a trumpet againft them, becaufe of their tranfgreflion and fin which they committed, notwithftanding their thus daily feeking the Lord.
^ery 1. What was the tranfgreflion and the fins which the prophet was not to fpare them in, but lift up his voice like a trumpet againft them for ? Was it not (among other things) for their wrong fafting, their wrong affl idling their fouls, their wrong feeking of God, out of the meek, tender, merciful fpirit ? Doth God require fuch fafting or praying of any man ? Or will the Lord accept fuch fafting or praying at any man's hand ? Ah ! how many faft and pray at this day, who never rightly confidered, nor truly underftood, what the faftings, and what the prayers are which God rcquireth, and which alone he will accept I
^ery
An E N CI.U 1 R Y, &c. 221
^ery 3. What is the faft which God requireth, and will accept in all ages ? Is not this it, " To loofe ** the bands of wickednefs, to undo the heavy bur- " dens, to let the oppreffed go free, to break every *f yoke?" &c. ver. 6, 7. Who can underfland or learn this faft, but he that is taught of God ?
S^4ery 4. Are there any whofe light breaks forth as the morning, and whofe health fprings forth fpeedily, and whofe righteoufnefs goeth before them, and whom the glory of the Lord gathereth up, or is a rereward to, (as is promifed to thofe who obferve this faft) and whom the Lord is ready to hear and anfwer in all that they call upon him for, as ver. 8, 9. ? Doth not God teach his children in the new covenant to obferve this faft ? And they who are taught by him to keep it, (and do faithfully keep it) do they not inherit this promife ?
^ery 5. Are there any now among the fons of men, whofe light hath rifen in obfcurity, and whofe darknefs hath become as noon-day ? Whom the Lord guideth continually, and whofe foul he fatisfieth in droughts, and makes fat their bones ; and makes them like a watered garden, and like a fpring of water,, whofe waters fail not ? Surely if there be any, who are truly taught of the Lord to obferve that which leads hereto, they cannot mifs of enjoying thefe pre- cious promifes : for he is faithful and true who hath promifed, ver. 10, 11.
^ery 6. Are there any at this day, whom God ho- noureth in building the old wafte places, in raifmg up the foundations of many generations; in repairing the breach, and reftoring the paths to dwell in ? W^iat are the paths that are to be dwelt in ? Are they not the fame which the foul is to walk in ? Is not the juft man's path and his dwelling-place all one, even the light of the living, which he is both to walk and abide in? See i John i. 7. and Prov. iv. 18.
It is faid concerning Chrift, " He that faith he *' abideth in him, ought himfelf alfo fo*to walk, even " as he walked," i John ii. 6. How did Chrift walk ?
Did
122 Am E N Q^U I R Y, &c.
Did he not walk in the light of God's Spirit ? In fub- jeclion to God's Spirit ? Was not the fulnefs given liim ? Was not the Father always with him ? And did not he a6t in the Father, and the Father in and through him ? Now, doth not he give forth a meafure of the fame Spirit, of the fame anointing, of the fame power to become fons, unto all his ? And are not they to walk according to the meafure of light and life they receive from him ? And he that walks according to this rule, can he err in fo walking? Is not this the pure path, the living path, the path for the ranfomed in the days of the gofpel, who walk not after the fielh, but after the Spirit; not in the oldnefs of the letter, but in the newnefs of the Spirit? Oh! that men could confider this with the true underftanding, and know the way of life in the true fenfe and expe- rience thereof! That which enlightens and gives life to my foul, is fomewhat from Chrift, even a meafure or appearance of his pure Spirit; it is no lefs : and the law of life written inwardly is more to the foul than words written outwardly, though aU the words that ever come from God's Holy Spirit are very pre- cious, and greatly ufeful, to thofe to whom he vouch-- fafcth to give the underftanding of them.
G^ery 7. What is the fabbath fpoken of, ver. 13. ? Is it the law-fabbath, or the gofpel -fabbath ? Is it in- ferior in nature to the faft before mentioned ? What is God's holy day, which is the foul's delight, the holy of the Lord, honourat>le, wherein the fouls that enter into the true reft (by faith in him who is life) honour the Lord, in ceafing from their own ways, pleafures, and words ? See alfo Heb. iv. 3. and 10.
^ery 8. They that keep God's holy fabbath, do' they not delight themfelves in the Lord ? Do they not' feel the pleasure of his day, and of his appearance in- his day ? Are not thefe of the true feed of Jacob (who- prevail with the Lord for the bleffing) ? And doth not the Lord feed them with the heritage of Jacob their Father, even with the blefling of the covenant of life and peace for evermore.
SOME
[ 223 1
SOME
(QUERIES
O N
ISAIAH LIV.
i^ery i.TS there fuch a (late to be witnefled, either J^ in the particular, or in the general, where- in the womb that was barren fhall travail and bear, and fing for joy of heart and fpirit before the Lord ? Sec ver. i.
^ery i. Is there fuch a ftate to be witnefied, as of the Maker to become the hufband ? Is not this a glo- rious ftate indeed, and a name better than of fons and daughters, lignifying nearer intimacy and union than any other relation with the Holy One, the Re- deemer of Ifrael ? And do not fuch as come to this ftate (even to be married to the Lamb) partake more abundantly of his redeeming power and holy prcfence ? See ver. 6.
^luery 3. Are there feme fo vifited and rede med by the Lord, as that they ihall never be call off more, as that the floods of wrath [hall never overtake them more, nor the covenant of their peace be re- moved ? Ah 1 precious ftate ! BleflVd are they doubt- lefs, who have been fo vifited and redeemed by God's mercy, aa to be made partakers of it.
^sry
224 Some Queries on Isaiah liv,
^ery 4. Who is this that hath been afflidled, tofled with tempeft, and not comforted ? Have there been any fuch in our days, who have been deeply afflidled, for want of the prefence of the Lord God of their life, who have been toffed up and down with tem- ped after tempeft, and could meet with no comforter to fpeak a word in feafon to their weary fouls ? And hath the Lord appeared to thefe, vifited thefe, built upon thefe, comforted thefe ? Surely then, the poor whom he hath raifed out of the duft, and the needy whom he hath lifted off from the dunghill, cannot but praife his name.
^ery 5. Who is this, whofe ftones God lays with fair colours, and her foundation with fapphires? Whofe windows God makes of agates, and her gates of car- buncles, and all her borders of pleafant ftones ? Was not the covenant of life fo adorned in the apoftlcs days ? And is ftie not fo adorned now again ?
^ery 6. Whofe children are they, who fliall be all taught of the Lord, and whofe peace fliall be great, who ftiall be eftabliftied in righteoufnefs, who fhall be far from oppreflion, fo that they fliall not fear ; and from terror, fo that it fliall not come near them ? Are there fuch a generation of the heavenly birth, of the covenant of life, brought forth in this our day, who fan(5lify the Lord of hofts himfelf, and make him their fear and their dread, but are not terrified with the wicked one, nor with the fnares and engines of the ungodly ? Surely they who are taught of God, have peace from him and in him, and are cftabliflied in the righteous Spirit and life of his Son -, they arc like Mount Sion, which cannot be fliaken or removed, by all the terrors and opprefling devices of the un- godly.
^ery 7. By whom do they gather together, who gather together againft fuch a people ? Certainly it is not by the Lord, nor by any advice or counfel from him J but by the advice of that fpirit which oppofeth himfelf againft the power and work of the Lord : and
that
Some Queries on Isaiah liv^ 225
that fplrit muft fall for the fakes of thofe whom God hath raifed up by his power, and undertaketh to de- fend. How tender was God of Ifrael after the flefh in the day of his delivering them ! See i Chron. xvi. 19, &c. And will he not be as tender of his fpiritual Ifrael, in the day of his redeeming and delivering them ? Indeed the oppofition will be very great, but confider who fhall have the vi<5lory, fee Rev. xvii. 14, Certainly it is true, and fealed by the Spirit of the Lord, that patience, meeknefs, innocency, love, right- coufnefs, &:c. fhall at length overcome all unright- coufnefs, enmity, oppreflion, cruelty, wrath, &c. and that fpirit from which they proceed ; and as they are overcome, and when they are overcome, the Lamb's Spirit fhall reign and fhine in the glory of the Father. Oh ! the fweet fenfe of this day, and further hop-e thereof; how doth it bear up the fuffering lambs, in the midft of all their trials and tribulations 1
^ery 8. Hath not God created the waiter to def- troy ? And hath not' he power over him ? And doth not he limit him in the midft of his deftroying work ? But did God create him to deftroy his heritage ? Or will God fuffer him fo to do ? They may indeed def- troy the buildings which are not of God; but God is the wife, great Mafter-builder, who counted his colt before he began, and knew he was able to maintain his building, againft all the oppofuions and oppofers, which could rife up againft it.
^ery 9. Can any weapon formed againft the cove- nant of life, and the children thereof, who are taught of God, and have peace from him, and who are efta- blifhed by him in righteoufnefs ; I fay, can any wea- pon formed againft thefe profper ? Every tongue that rifcth up in judgment againft them, doth not the holy tongue condemn ? Is not this the heritage of the fer- vants of tlie Lord, in this our day ? And doth not the Lord fay (whatever men fay to the contrary) that their righteoufnefs is of him ? Indeed, whoever re- ceiveth the true righteoufnefs, receiveth it from the hand of the Lord, and knoweth it to be of him.
Vol. III. P And
2i6 Some Queries on Isaiah liv.
And this teftimony we have, even from the Spirit of the Lord, who taketh away our unrighteoufnefs and filthy garnnents, and giveth us righteoufnefs fronci and in his Son's righteoufnefs, even the very fanne where- with the Son himfelf was clothed. For as the feed is but one, and of one, Heb. ii. ii. fo the righteouf- nefs is but one neither. Be not hafty in fpirit, but wait to underftand in the light and Spirit of the Lord, ■which is wifdom's place of giving true underftanding to her difciples.
It is true, there hath been great darknefs, and the true church hath been in the wildernefs, and the rem- ■ nant of her feed hunted and perfecuted up and down the earth by the falfe church, which hath been cried up for the true. But, bleffed be the Lord, the dark- nefs is paffing away, and the true light Ihining again ; which light difcovers and redeems out of all that is falfe, into that which is true ; fo that he that is truth, and no lie, is again known, and he fpeaketh truth and no lie, and he anointeth with the true and holy oil of life and falvation, all that are truly living. And now the kingdom of darknefs is going down, and the king- dom of our Lord Jefus Chrift raifing up and exalting; which is an inward kingdom, a fpiritual kingdom, a kingdom of life, a kingdom of peace, a kingdom of righteoufnefs, a kingdom of holy power and dominion over fin and death in the heart. And this will fpread and increafe, to the blefling of perfons, families, and nations, (as they come to be fenfible of, and fubjedt to the holy light and power thereof) with the bleflings of Abraham, wherewith all families and nations are to be blefied, as they come to be unleavened from the ferpentine fpirit and wifdom, and leavened with the innocency and righteoufnefs of the Lamb's nature and Spirit.
The mighty God carry on his work, by the fame mighty arm of ftrength wherewith, he began it; and open the eyes of this nation, that they may fee their proper hope and intereft; for indeed the Lord hath great love to this nation, and bleffing in ftore for it
(for
Some Queries on Isaiah liv. zzy
(for the feed's fake which he hath fown and caufed to fpring up in it)i though many trials and tribulations mud firft be pafled through, and the fpirit of enmity and oppofition againft the appearance of God's Holy Spirit and power worn out. Oh ! that men could come to that which gives the eye-fight, that thereby they might fee aright, and no longer take the rife of their feeing from that fpirit and wifdom, which mifre- prefents things.
Written in Reading-gaol, in the tender love, true innocency, and uprightnefs of my heart; which the Lord hath given me to fufFer with for his truth's fake ; about the latter end of the 4th month, 1 67 1.
4SAAC PENINGTON.
P 2 THE
^;mt3»T:
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
ANSWER
TO THE
Chief Pafiages in a LETTER, written to me, and replied to by me, before my Imprifonment in this Place.
Where I have been a Prifoner above a Year and a Half, without any Law broken, or Caufe given on my Part ; who only came Innocently and Peaceably to Vifit my Friends in Prifon.
By me ISAAC P E N I N G T O N,
Prifoner for the Testimony of Truth, (for could I have denied Truth, I might have avoided the Snare) at Reading-Gaol,
The JJo'.vs of the Mighty are broken ; and they that ftumbledj arc girt with Strength, i Sam. ii. 4,
P3
^f"K
1 H.T
; * * * 'J /I ^ 7. u ! .->
avfo^
;^?i(,'^'"( lo ^/!:r^o^
[ 231 ] THE
PREFACE.
ALETTER was fent me from a dear friend of mine, (bearing date tiie fifth of the eleventh month, 1 671) who had long been greatly diftrefled, and could not find relief in the way of her former profefllon and church-fellowlhip ; for whom I greatly travailed with the Lord, and towards whom my fpifit was made very tender by him. I fbiil felt the feal of God's love and mercy towards her, even in her lowefb condition, deepeftdefpair, and foreft captivity, through her great and manifold temptations ; and my tefli- mony to her at times, from the Lord, on this behalf, was fometimes of ufe to her, to bear up her fpirit, till the day of God's vifiting and redeeming her, with the virtue and healing power of his falvation; which, bleffed be his name, fhe hath fince had fweet experi- ence of, and true peace and joy in knowing the true Head, holding him in the faith, and being held by him. Now, this letter of an ancient acquaintance of mine, which I had anfwered long ago, one that be- longed to Sir Henry Vane (as fhe fignified in her letter to me) defired fhe fliould fee ; which is faid to be an anfwer to a letter of mine. If my anfwer had gone along: with it, I fliould have took no further notice of it J but it going without my anfwer, left it fhould do hurt to thofe to whom the Lord hath done or is doing good, I am engaged in fpirit to reply Ibmewhat to it, and to give forth to others what the Lord giveth in to me, upon this new occafion. How greatly, truly, and purely I have loved the man, I will not boalt (the
V 4 Lord
[ 232 ]
Lord knoweth, with whofe knowledge herein I am content) : but, oh ! that this his paper might not be laid to his charge at the great day ! which (I am afraid) it will, unlefs he repent of it j for, indeed, it is not a fruit of life from God's Holy Spirit ; but of the growth of Egypt and Babylon.
It was fent me in the form of a book, as if it had been fent abroad for fpecial fervice. There was no name at it, as if it were an arrow to fly in the dark, and wound fecretly: but no weapon formed againft the Ifrael of God fhall profper, either from this hand, or any other; and every tongue that rifeth up againft them to judgment will God condemn. This is the heritage of the deipifed people and fervants of the living God in this our day; whofe righteoufnefs is the righteoufnefs of his Son beftowed upon them, where- with he himfelf hath clothed them, as the anointed eye now feeth, and all eyes fliall one day fee, and tongues confefs, to the glory of God the Father.
THE
[ 233 1 THE
HOLY TRUTH and PEOPLE
DEFENDED.
HE excepteth againft thofe words of mine to him in a former letter, (of Jan. 24. which I have not here by me) That when his eyes are opened by the Lord, he (hall then acknowledge that we oppoTe no truths of the Lord, but hold forth what we have received from him.
To which he thus replieth. Is redemption by Chriji^s Hood no truth of the Lord's ? Which he chargeth one of us in particular, and many others in general, with denying.
Anf. We are gathered into that, and abide in that, in which no truth can be denied ; ?.nd are in him that leadeth into all truth, and teacheth to deny no truth, that ever was held forth by the Spirit of the Lord. Some of lis may not yet be grown up in underftanding into the myfterics of the kingdom, which God hath revealed and made manifeft to others; but yet we do not deny, but own one another in our feveral meafures of knowledge and fenfe of things, and in our feveral growths. And we own and acknowledge, in God's fight, the feveral difpenfations he hath brought forth, both before the law, and under the law and prophets, and in the time of Chrifl's appearance in the fiefli ; and after, when he fent his Spirit, and all the time the church was in the wildernefs, and now fhe is coming forth again, in the brightnefs and glory of the Father,
look-
234 The holy Truth and People defended.
looking fair as the morning, clear as the fun, terrible as an army with banners. Nor do we difown any thing that is of God in the profefTors of this age; but only that which we know, and are required by him to tef- tify againft, as being not of him. Oh! that they could weigh our words and teftimony in a right fpirit ! for they would not then be fo offended at, and (peak fo againft us, as now they do. And the Lord knoweth we would do any thing that lieth in us to remove the ftumbling-blocks that lie before them J but it cannot be done to that fpirit in them, before which God Al- mighty hath laid the ftumbling-block, that it might flumble, and fall, and be fnared, and broken, and taken. But if they could come into another Spirit, and feel unity with, and the birth of, another Spirit, the birth of that pure wifdom fhould find no ftum- bling-block or offence in this precious difpenfation of truth, wherewith God from on high hath vifited us.
And as for denying redemption by the blood of Chriji, oh ! how will he anfwer this charge to God, when none upon the earth (as the Lord God knoweth) are To taught, and do fo rightly and fully own redemption by the blood of Chrift, as the Lord hath taught us to do ! for we own the blood of the Lord Jefus Chrift, both outwardly and inwardly; both as it was fhed on the crofs, and as it is fprinkled in our confciences; and know the cleanfing virtue thereof in the everlaft- ing covenant, and in the light which is eternal; out of which light men have but a notion thereof, but do not truly know nor own it. And let him confider, be- fore the time of antichrift, it was a great matter to know and own Chrift outwardly, as he appeared in that body; but fince the antichriftian fpirit hath got that, the diftinguifhing knowledge and owning of Chrift is, to know and own him inwardly. The out-^ ward knowledge and confeffion now (as it is gene-i rally feparated from, and held forth in way of diftinc^ tion from the inward) is but the knowledge and con^ feffion of Babylon, and not the true living knowledge and confeffion of Chriftj^ in and by the Spirit of the
Father,
The holy Truth and People defended 235
Father, which is the knowledge and confefllon of all the children of the true and heavenly mother, which is the mother of all that are born of the Spirit.
He repeateth thofe words of mine, 'that we do not make any finite thing our righteoufnefs ; but Cbriji of God is made unto us righteoufnefs. Thisy he faith, is luelifpoken, and wifheth we may always abide in this confejjion.
Anf. Thefe words arofe in me from an inward feel- ing of him who giveth righteoufnefs, and of the righteoufnefs given j and the Lord preferving me in that life, I fhall feel fo for ever, and confefs fo for ever. And truly I can teftify of no other righteouf- nefs ; for, blefied be the name of my God, I feel the righteoufnefs of his Son revealed in me daily, from faith to faith. In his name I have been gathered, in his name I live, and in him I feel righteoufnefs ; and indeed there is nothing but righteoufiiefs, holinefs, truth, life, and falvation (and the like) in him.
And he that is truly in him, is righteous and holy in him 1 there beinoj in him a new creatino; of all that are there, and a renewing into the holy and heavenly image, which confifts in the righteoulnefs and holinefs of truth.
He defireth me to give a plain anfwer to this quef- tion :
h Chrift of God made our righteoufnefs hy faith in his bloody or in his Spirit ?
Anf A pretended faith in Chrifb's blood, without faith in his Spirit, is but dead and notional. " Ex- " cept ye eat my flefh, and drink my bioqd (laich '* Chrift) ye have no life in you. It is the Spirit that " quickeneth: the fiefii (faith he) profiteth nothing," Now the faith muft be in that which quickeneth, and the faith in that which quickeneth is holy and right- eous, and the man who is found in it is juftiiied, through that faith in the quickening power, in the fight of God. Thus Abraham was juftified in the fight of God ; and thus are the children of Abraham to be juftified, even throHjgh believing in that holy power and Spirit which requireth obedience, and jufti-
fieth
^;^6 The holy Truxh and People defended.
fieth the obedient, and condemneth the difobedient for ever, Rom. iv. 24.
He faith. He fears a fnake in this green grafs, when I Jayj From his life^ virtue, and power revealed in us, is our conformity to him.
AnJ. It were better and fafer for him to fear at home J for the fnake is in his own grafs, and many notional, high, foaring expreflions, without true know- ledge. But can there be any conformity to Chrifl without his life, virtue, and power inwardly revealed ? What elfe can conform unto, and bring forth in, the image and likenefs of Chrifl ?
He faith. He feareth leji I make this life and virtue our right eoufnefs^ which is indeed the fruits of it.
Anf. Who is this that darkeneth counfel by words without knowledge, and runneth out from the truth into his own imaginations ? What was Chrift's right- eoufnefs ? Was it not the life, the virtue, the Spirit of the Father in hinrj, he being one with it, in the faith of it, and in the obedience to it ? And is not the righteoufnefs of the head and the body the fame, communicated from the head to the body ? Are they not all of one, and the righteoufnefs one and the fame in both ? So much of Chrift's Spirit, fo much of his righteoufnefs ; and out of his Spirit, out of his righteoufnefs for evermore. For the righteoufnefs of the Son is revealed, and communicated from faith to faith,, in his Spirit; and fo Chrift is indeed made righteoufnefs to them that are found in his Spirit ; and they are covered with the garment of righteouf- nefs and falvation, who are covered with, his Spirit,
He faith. Our righte'^ufnefs is before thix.
Anf. What ! Is our righteoufnefs before any of the life, virtue, and power of Chrift revealed in us ? Is God a refpeder of perfons ? Doth he juftify any out of the holy covenant before he hath made a change in him ? How doth this man, with his vain imagina- tions, turn the whole way and counfel of God upfide-> down ?
He
The holy Truth and People defended, 237
He brings a fcripture to prove this, I'he fpirit is life for right eoujnef 5 Jake.
Anf. That fcripture (which is Rom. viii. 10.) fpeaks of thofe in whom Chrift is and dwells -, and there in- deed " the body is dead becaufe of fin, and the fpirit *' is life becaufe of righteoufnefs." This is plainly fpoken, and plainly felt and known as it is fpoken. Oh ! that he had the true fenfe and underftanding of it as it is in Jefus !
He faith, Righteoufnefs is in order of ttature before Jan5liJication.
Anf, That which is holy is righteous ; there is no- thing righteous in the eyes of the pure God but that which is holy. The head was really holy and right- eous, and they that are in him partake of his holinefs and righteoufnefs, and are really holy and righteous in him; and faith, which purifies the heart, and through which fandification is, muft needs be in order of nature before the juftification which is by it; for God juftifieth no unbelievers, but believers only. Yea, the wicked muft forfake his way, and the un- righteous man his thoughts, and turn unto the Lord ; which cannot pofTibly be without fome degree of fanc- tification, before the Lord will have mercy, and par- don the foul its fms, Ifa. Iv. 7. and chap. i. 16,
He faith, Jujlification is an a^ of grace pajfed upon us hy God freely i without reJpeSi to us as godly ; r.ay^ properly fefle£iing on us in that moment as ungodly.
Anf. I charge this in the fight of God for abfolutely falfe dodrine, and contrary to the gofpel. For God juftifieth no man as ungodly; but callenh upon men to repent, and turn from their ungodlinefs, and he will have mercy upon them, juftify and fave them. Now men are not ungodly in turning from their un- godlinefs, but changed ; and fo their Itate is in fome meafure changed before juftified. If Abraham was ungodly when God called him ; yet in forfaking his own country, and following the Lord, and offering up his fon, he was obedient, and not ungodly, and in
that
238 The holy Truth and People defended.
that obedience he was juftified. A man may have no- tions of juftification in his mind, and accordingly take himfelf to be juftified, when he is not ; but there is no man juftified by the Lord till he be changed, tranf- lated into him in whom God juftifieth, out of the place of condemnation into the place of juftification. For till men are changed by the Spirit and power of the Lord, they are but darknefs, and in the darknefs, where no juftification is. It is the believing, the obe- dient, the children of light, that are juftified by the Lord.
He faith, TVere we godly he f Ore or at that time^ it were no aB of grace to pronounce us righteous,
AnJ. He that witnefleth falvation in Chrift Jefus, witnefleth it to be a continued a6l of grace. Grace appears to the foul, grace teacheth, grace enableth, grace maketh a change from the ungracioufnefs of the heart and ftate ; and then grace (or God by his grace in and through Jefus Chrift) forgiveth the fins that were committed before. For though the Lord vifit me with life, quicken me thereby, make a change in my heart and ftate j yet it is his mercy to accept me, and to pafs by for his name's fake my former debts and trefpafles againft him. Alas ! the new covenant is wholly a covenant of grace and mercy; and the giving of Chrift, drawing the mind to him, accepting and juftifying in him, are works of grace and mercy towards his. So the fpiritual Ifrael may well fing this fong in the land of holinefs and redemption, " O ** praife the Lord ! for he is good, and his mercy en- «' dureth for ever.'* I can truly fet my feal to this thing J that the more holy and righteous the Lord maketh me in his Son, the more fenfible am 1 of his love, grace, and mercy, in juftifying of me j and it is precious to me to witnefs juftification and acceptance ii^ith him in and through his Son.
He faith further. But this is the hountyy the freenefs, the munificence^ the riches of the grace of God, to call things that are not as though they were*
AnJ,
The holy Truth and People defended. 239
Anf. Take heed of abufing that fcripture. God fent Chriil to renew, to redeem, to change, to make holy and righteous, to make people fuch as the Father might be pleafed with, accept, and jliftify; and as Chrift maketh them fo, the Father receiveth and ac- cepteth them as fuch. But God doth diftinguifh and call things as they are. He doth not call an ungodly man an holy man, a juftificd man; but when he hath changed him, new created him in Chrift Jefus, took him out of his old ftock, and planted him into the new J then he accounteth and calleth him fo, and not before. It were better for men to wait upon God to underftand what his Spirit meant in what he fpake, than to put formed meanings of their own upon his words.
He wrefts my words, charging and reproving me, as if I faid, The love of God was a bare thing.
Anf. Thofe were not my words, nor did my words fo fignify J but my words were. That it is not by bare loving (or mere loving, or only loving) that God makes a man righteous ; which is very true and mani- feft : for there is, befides his love (in and through that love) the fending of his Son, and revealing of his Son, drawing to and tranfplanting into his Son, to make holy and righteous in him. For holinefs, though it may be diftinguifhed, yet it cannot be divided from righteoufnefs i nor can a man poiTibly be righteous in God's fight, unlefs he be alfo holy in fome meafure. His reflecting words hereupon I pafs by, though very unjuftly and unchriftianly caft upon me, (without any juit occafion given him by words) which 1 defire the Lord may make him fenfible of, that he may be for- given ic.
He blameth me for faying. We make no finite thing our righteoufnefs, and yet he faith, fVe make the mea- fure of the Sprit (which each member of Chriji receives) cur righteoufnefs.
AnJ. A meafure hath the fame nature with the ful- nefs. A meafure of the Spirit and life, of the grace and truth which comes from Jefus Chrift, hath the
fame
440 The holy Troth and People defended.'
fame nature that the fulnefs hath. All the life, all the new creation that comes from him, and dwells in him, is righteous, and found righteous wherever it is found. Yet I do not remember that we have thus exprefled it, that that meafure is our righteoufnefs ; btft it is he who is the fulnefs, who is revealed in that meafure i and it is he who is our righteoufnefs, our wifdom, our fanftification, our redemption j but it is in the holy pure meafure of the heavenly gift that he is made thus of God to us, not out of it.
He faith, The Lord our righteoufnefs redeems us, not froperly by the life and Spirit of his Godhead j though that was in the work, fupporting^ enabling hint) and carrying him upy in that great undertaking ; but by the death and fufferings of his manhood.
Anf. This is ftrange doftrine, to make the manhood the main Redeemer, and the life and Spirit of thfr Godhead but the fupporter and carrier up of the man in the work of redemption ; whereas it v/as the Word which created all, which alfo redeemed j he that left his glory, and made himfelf of no reputation, but came in the form of a fervant, to do the will. It was the Spirit and life of the Father (even the eternal Son) which took up that body, appeared in that body, of- fered it up a pure and acceptable facrifice to the Fa- ther, finilhing the work therein which the Father gave him to do, John xvii. 4, 5,
He faith, Shall we think to anjwer the law by our obe- dience ?
Anf. We do not look upon the law of Mofes, which was given to the Jew outward, to be the difpenfation of [the new covenant, or to be the law of the Spirit of life in Chrift Jefusj but thofe who are in the new co- venant, and have God's law written in their hearts, and his fear put there, which preferveth from depart- ing from him, and hjs Spirit put within them, to caufc them to walk in his ways, and to keep his ftatutes and judgments, and do themj and who live in the Spirit, and walk not after the flefh, but after the Spi- rit, the righteoufnefs of the law is fulfilled in thefe.
Yet
The holy Truth and People defended. 241
Yet they do not magnify and cry up their own obe- dience, (nor call it their righteoufnels) but him from whom their obedience comes. For in the meafure of his grace and living truth the foul is one with him ; and all that he is, and all that he hath done, is theirs; and it is he himfelf that is the righteoufnefs of all that are in him : and they that abide in him partake of his righteoufnefs from day to day, which fioweth in like a ilream upon them.
I wifh he could confider in what fpirit it is that he calls the white ftone a ticket for the righteoufnefs. Doth he know the white ftone with the new name ? It is no lefs than the foundation-ftone, than the right- eoufnefs itfelf i and what doth he talk of bringing that as a ticket for the righteoufnefs ?
He feemeth to pafs by fome things (which I fpeak in tender love and weightinefs of fpirit to him) as the judgment of man in his day; but let him take heed, when he comes to appear before God, he then find it was the judgment of God's Spirit in the light of his day; which day is inward and fpiritual, which believers are to haften to, and which approacheth in every heart, as the night fpendeth and pafleth away. And all true Chriftians and believers ought to wait for the pafTmg away of the night, and the dawning of this day, and the arifing of the day-ftar in their hearts.
He faith, Chriji is now ready to be revealed.
Anf. I believe he is to be revealed further, and in fuller glory; but he is truly already revealed as the Saviour, Shepherd, and Bifhop of the foul ; and many are gathered home to their retting-place in him, which, while they were fcattered up and down upon the barren mountains (before the Shepherd appeared and made himfelf manifeft) they could not find.
He feems to ftrike at the peace and joy v/hich is of God, and to give it a dafh, Becaufe minds ejiranged from the ojlightnings and conviSfions of God, have much feace in their ways, and fufh are under deluftons.
Anf. We do not tell men of the peace and joy we have in our God boaitingly ; but in a faithful way of.
Vol, III. Q^ tefti-
242 The holy Truth and People depended.
teftimony concerning, and invitation to, what we once wanted, but now h^ve found, under the leadings of the true Shepherd. And the peace and joy which he gives, is an evidence and aflfurance in the hearts or thofe to whom it is given by him. And they that have been greatly diftreffed for want of the Lord, and his powerful arm of falvation, having met with it, it rifeth up from life in them to teftify and fay to others, Lo ! this is our God^ we have waited for him, and we will he glad and rejoice in his falvation. And oh 1 that ye alfo were ftripped of this dead, notional, compre- henfive knowledge concerning the Saviour ! That ye might meet with the Saviour himfelf, and receive that knowledge from him which is life eternal. And this, with the true peace and joy thereof from him, yc would find no delufion.
He fpeaketh. Of fuffering lofs, and of phrafes and ex- preffions: Better (faid he) to fuffer lofs in thefe, than themfelves to he defiroyed.
Anf. Let him apply this home. Oh ! that he faw how thofe phrafes and exprefllons, and imaginary knowledge, which he hath brought forth in this let* ter, ftands in his way to hinder the true knowledge; and that he cannot poffibly receive the true knowledge without being emptied of thefe, and parting with them for the excellency of the knowledge of the truth as it is in Jefusj and without the true know- ledge of Jefus men cannot but perifh, and be over- taken with deftru6tion.
Then for being helpful to ejlahlifh perfons in grace,
Anf. Such kind of doctrines as thefe do not tend thereto.
They may eftablilh men in fuch a notion of grace as he hath formed j but they neither tend to lead to, nor eftablilh in, the grace itfelf, but keep men from it. Nay, I can truly fay it from him that is true, that he himfelf cannot receive the grace, the thing itfelf, till he part with thefe notions. And oh ! that he might know the (tone cut out of the mountain without hands to dafh his image I that the Living One (who gives
life)
The holy Truth and People defended. 243
life) might be received by him, in that meafure of grace and truth which he inwardly difpenfes to all that travel out of the darknefs of their own imaginations and conceivings upon the fcripcures into his pure light.
The main reafon he giveth why he is not fatisfied with that which I fent him, concerning the fum and fubftance of the true religion, is ; becaufe it fights with his notions, even a ftating of our righteoufncfs with God, according to his imagination; which is ab- folutely a mere dream, which he hath dreamt of in the night, and not feen in the light of the day. For the cry of the Spirit of the Lord is in the gofpel-day; Open ye the gates, that the righteous nation^ which keep- ith the truths may enter in. This is the truth, as God hath revealed by his own Spirit, in this our day ; but to fay this fpeaks of our ftate in him, without witnef-' fing it in ourfelves, is but a mere dream; and men cannot bring forth fruit to God, nor be lovely and pleafing in his eyes, but as their fallow ground is ploughed up, the thorns, thiftles, briars, and that v/hich is unclean and unholy, removed.
Chrift, he faith, is the heavenly man, and manjion in
'whom we are thus blejfedy and in whom we fit down in a
Jlate of reft and reconciliationy heavenly and divine, before
and zvithout the confideration of any works of righteoufnefs
- which we have wrought, l^c.
Anf, If he means this concerning the full fitting down in reft, it is direflly contrary to fcripture. For none fit down in that full reft, before and without confideration of works of righteoufnefs wrought by them. For that great judgment is a time of render- ing to every man according to his works. Reft is the reward of the traveller, and his travels arc not defpi- fed, but confidered in his reward. Mark 3 every one that improved the talent, had a reward from his Lord. " And come ye blefted of my Father, inherit the " kingdom prepared for you : for I v/as an hungred, and " ye gave me meat," &c. Mat. xxv. And the apoftle is of the fame mind with Chrift, when he faith, " It is
0^2 <* a right-
244 The holy Truth and People defended*
" a righteous thing with God, to recompence tribu- '* lation to them that trouble you, and to you reft," &c. 2 Thef. i. 6, 7. So that perfons do not fit down in eternal bleflednefs in Chrift, before or without con- flderation of any works wrought by them.
And then for fitting down in an heavenly divine Hate of righteoufnefs, reft, and peace in him here ; it is a glorious ftate to be travelled to. There muft be a tranflating out of the kingdom of darknefs, into the kingdom of the dear Son firft. The kingdom muft firft be come, and the foul prepared to enter into it, at the gate which the Spirit opens to him in the way of the gofpel. For it is one thing to know fomewhat of Chrift, and to begin to become a difciple j and an- other thing to learn of him fo to deny a man's own wifdom and will, as to come to receive and be born of that which is true and living of him ; and to learn to wait aright for the opening of the gate, and enter- ing into the kingdom and land of life, and to be pre- pared to fit down with him.
For there is a ftate of difcipleftiip, wherein a man hardly knoweth a fettlement, fo much as how to watch with Chrift rightly and conftantly; but it is a great matter to be able to dwell and abide with him. None can do this, buf he that can dwell with devouring fire and everlajiing burnings : for the pure word of life is a fire, and he that fits down in the heavenly place in him, muft fit down in that fire.
This he reckons the firm ftable ftate, which indeed is no ftate at all. There is not a ftate in Chrift with- out being in Chrift j and then the ftate is according to the foul's being in Chrift : for then the work of re- generation, the work of fanflification, the work of juftifying, &c. goeth on j and a man is with God, according as he is framed and new created in Chrift, and not otherwife. So that the life and power of the Lord Jefus Chrift is found judging and condemning whatever is not of God ; and juftifying only what is of God in him. For the foul then comes into the new covenant, which requireth and juftifieth that which
is
The holy Truth and People defended. 245
is new, all that is wrought in God; and condemneth all that is wrought out of him. And fo here is the true (enCQ and knowledge of fin, by the new and pure law of the new covenant; and the Advocate known, and repentance given by him upon all occafions, to thofe that wait upon him, and the fprinkling of the blood, and the remilTion upon repentance. This is the new living way of the Lord Jefus Chrift, which he hath confecrated for all his, (made known in the de- monftration of his Spirit) which will (land for ever; whereas mens apprehenfions about thofe things, which they have gathered and comprehended of themfelves out of the fcriptures, (in the fuppofed light of their natural reafon and underftanding) are but dreams, and will vanilh even in their own hearts, if ever the true light arife there.
He faith, This ft ate can never fall, nor be finally fallen from.
Anf, There is a way of coming to Chrift, and there is a way of prefervation in Chrift. For there is a power that redeems; and men are preferved by that power in fubjeftion to it. And fo every one, that thinketh he ftandeth^ is to feary and to take heed left he fall; and not to boafb and fay, I am in a ft ate of j lift i- fication, which is firm and cannot be moved; and it cannot fall, nor be finally fallen from. " For ye are kept by " the power of God, through faith unto falvation." Keep to the power which preferves, " hold that faft " which thou haft, let no m^an take thy crown." Keep the faith, make not fhipwreck of it, and of a good confcience. Oh ! that men knew the right doctrine and way of coming to Chrift ! which they cannot do, rill they are taught of the Father, John vi. 45. and the right dotlrine and v/ay of ftanding and abiding in him. For truly mens profelTed coming to Chrift, be- lieving and ftanding at this day, is generally notional, outward, without -, but not in the inward life and power itfelf, without which no man can come to him, nor ftand nor abide in him.
0.3 He
24^ The holy Truth a^d People defended;
He chargeth us, With Jetting up a covenant of works % always doing and never done ; a covenant to he 'performed by uSy for our/elves j not by Chriji for us.
Jnf I would he faw in the true light how unjult and untrue this charge is. For the Lord God of life knoweth that he himfelf hath taught us the new co- venant, and thereby taught us to wait upon himfelf in his Son, to work all our works in us and for us ; and this we daily experience, that we can work nothing, but as he works \v\ us. Therefore our whole courfe is a waiting on him in ftillnefs, to witnefs him appear- ing and doing all in usi and blefled be his name, wc do not wait in vain. But if he think all works arc excluded out of the new covenant, he greatly errethj for the works of God's Spirit are required and have a place therein; and God and Chrift (the King and Shepherd) 's the Judge of his people in the new co- venant, and juftifieth or condemneth according to the law thereof. In the faith and obedience he juftifieth; in the unbelief and difobedience he condemns, with- out refped of perfons.
And it is a precious thing in the gofpel miniftration to come to God the Judge of all, and to witnefs true judgment'' fet up by God in a man's own heart; that by the miniftration of the pure judgment there, the foul may come to learn righteoufnefs, of the holy Teacher and Shepherd, even the Lord Jefus Chrift, ■who is juft and faithful under his Father, in the impar- tial miniftration of the new covenant.
Hereupon fever^l charges he brings againft us, through his own miftakes and mifapprehenfions of us^
As, Firft, 'That our doSirine implies free will and power fn the creature,
Anf. We have never experienced free will nor power, as of ourfelves, but as we have been turned to God's power, and received it from him; nor did we ever teftify to others, that they could receive and embrace truth in their own will^ and by their own power. Oh ! that this perfon had true difcerning of, and were fe- vered from, that fpirit which thus chargeth us 1 For
whoever
The holy Truth and People defended. '247
■whoever receives this teftimony concerning the inward light of our Lord Jefus Chrift, fliall never find him- felf able to do any thing therein by his own will and power ; but there witnelfeth God's begetting him out of his own will, by the life and power of truth.
Secondly, He chargcth it, ^bat it maketh the eleSlion of God altogether frujlraneous.
AnJ, Ele6tion of the feed, in the feed, it doth not at all make fruftraneous ; but mens wrong apprehen- iions concerning election out of the feed, twz true dodrine of eled:ion doth not confift with. He hath chojen us in him. So that in him, to wit, in ChriJ}, the choice is j and he that will make his eleSIion fure, muft make the feed fure to him\ growing in the nature there- of, wherein the eleftion is to the truly obedient.
He faith. Our rightcoujnejs with God is the foundation.
Anf But is there not fomewhat, which is the foun- dation of our righteoufnefs with God ? And can we "be righteous with God, till we come to that foundation, and be made righteous by it ? Mutt we not firft be- lieve in him ? And is not faith a gift which comes from the holy root, and maketh a change in them in whom this gift is found ? Doth not faith make a dif- ference between them that believe, and them that be^ lieve not? So that, fo foon as ever there is true faith, and it thus works, the Jiate is changed , and there is no juftification before faith. For in the unbelief is the condemnation for ever. " He that believeth not, is " condemned already." And what! is he juftified there too, at the fame time ? Was Abraham, our fa- ther, iufi-ified in the unbelief and dilbbedience ? Or in believing and obeying God ? For what faith the fcripture? " Abraham believed God, and it was counted " to him for ris;hteoufnefs."
That which I fpoke of, he faith, Is but Phe fruit and fuperjlruofure,
Anf. Wlien Chrift dircds men to the feed of the kingdom, doth he dired' unto the fruit and fuperftruc- ture ? I fpoke there of tl;|e feed, of the light, of the holy Spirit, of the quickening virtue 3 is that the fu-
0^4 perftruc-
248 .The'holy Truth and People defended.
perftrufture ? Or is that the fruit of mens being made righteous? Nay; muft they not turn to that, receive that, believe in that, even in the light of God's Spirit, (for they are the true and right believers) before a man can come to be made righteous, or accounted righteous in the eyes of the Lord ? For none are righteous, but in him ; and all are out of him, till they be gathered into him.
He inllanceth in one paffage of mine (in a book entitled, ' 'The Sum or Subfiance of our Religion ^ who are * called Quakers,'), the words are thefe : This is the Jum of all, even to know and experience what is to be brought down into death, and kept in death ; what to be brought up out of the grave, to live to God, and reign in his dominion i and what to be kept infuhje5iion and obedi- ence to him, who is to reign. Now to experience it thus done in the heart, the Jlefh brought idown, the feed of life raijed, and the foul fubje£i to the pure heavenly power, whofe right it is to reign in the heart, in and by the feed-, this is a blcjfed fiate indeed; for here the work is done y i^c. Thefe were my words.
Now mind -, God is the teacher in the new covenant. Now he that hath learned this of him, hath he not learned the true religion ? And is not this a full fum ^nd fubftance of religion ? When the apoftle faith, <* Pure religion, and undefiled before God, is to vifit *« the, fatherlefs," &c. Alas! might this fpirit have faid againft the blefled apoftle, that is not the pure religion, (not the fum or fubftance of pure and unde- filed religion) that is but a fruit or fuperftrudure 1 Oh ! that men had true fenfe and underftanding ! That they might favour the words that come from God's Spirit, and the words that come from their own fpirit; and might not be offended at thatAvhich is true, pure, and living of him.
But having difliked this fum, he giveth one of his own, in thefe words following : I fay, the Jum, and that which firji and mainly imports us to know, as the Lord hath taught me, is-. That the old man is crucified with Qhriji^ and brought down into his grave, and that we are
rifen
The holy Truth and People defended. 249
rijen together with him, hy the faith of the operation of God; and from this faith to be working with God; to moT" tify our memhers that are on the earth.
AnJ. Doth not Chrift fend his apoftles to preach the gofpel, and give them this mefHige, " That God is " light;" and to turn their minds to the true light, that they might be enlightened by it ? Doth it not import men firft to know that, whereby they might be crucified, before they can know themfelves crucified thereby? So that Chrift did judge this as the iirit thing neceflary to be known in the preaching of the gofpel ; and bid men preach the light, and turn men to the light, and to the inward appearance and voice of God's word in their hearts. And what ! are men rifen together with him, by the faith of the operation of God, while they are yet in their iins, in their un- godly ftate ? And how can any witnefs the faith of the operation of God in this (late ? Now it had been better he had forborne affirming, that the Lord taught him thus; for truly the Lord never taught any thus. This is not truth from God, nor will it be owned by the Lord as his truth, when he comes to appear before him ; and he fhould have took it to himfeif, and not have put the name of the Lord to it.
But againft this his own dodlrine, he raifeth an ob- jeftion in thefe words j Shall we mortify that which is mortified already ?
His anl'wer is ; Tl'he old man, which is crucified toiether with Chrift, is the flate of the flefj, and of enmity. 'This is pajl away, and in this is the concern of our righteouj- nefs, and jufli fie alien properly.
That which remains to be mortified, are our memhers upon earthy which are the fruits of that evil flate ; and in the mortifying of thefe, is the ccncjrn of our fan^ification., The will of God is done in heaven, ivc.
ylnf Paul fpeaks of the law of fm in his members i and he alfo fpeaks of the body of death, and cries out againft that; *• Oh ! wretched man that lam," faith he, '^ who fliall deliver me from the body of this *' death ?" He felt fomewhat that nouriflied and ga/e
ftrength
250 The holy Truth and People defended.
ftrength to the law of fin in his members, and looked upon himfelf as wretched, till he could meet with de- liverance therefrom. Now fome are of opinion that there is no being delivered from the body of fm, while in this life. Doll thou look upon it to be done in Chrift, for us, without us ; but never to be done by Chrift in us ? Let me tell thee, if evec thou come to witnefs the pure eternal light of the Lord Jefus Chrift revealed in theej that will not find out fome members on earth only, but the very body thereof; and fiiew thee the necefiity of the putting off that body from thee, and that circumcifion whereby it is to be done, which is the circumcifion of Chrift. Mark the pro- mife of the new covenant, " I will circumcife thine « heart, and the heart of thy feed, to love the Lord " thy God with all thme heart, that thou mayeft live." Is not this the circumcifion of Chrift ? Doth not this cut off the body of the fins of the flefh, in the par- ticular where this is witneffed i This is the truth, as it is in Jefus, even *' to put off the old man with his " deeds." It doth not fay, The body is put off in Chrift without uSy and men muft only put off the members or deeds; but, they mujl put off the body, and come to witr nefs in themfelves the very nature, fpirit, root, and principle from whence they proceed, cut down and deftroyed in them. They muft feel the axe laid to the root of the corrupt tree^ and it cut down in them (not think it enough to fay, it is done in Chrift for them) ; yea, they muft alfo witnefs the Lord arifing to Jhake ter- ribly the earthy in which the tree grew; that fo the place of dragons and ferpents (where each lay in times paft) may henceforward become the place of holinefs ; where gy^Js may grow, and the new plants and flowers of the paradife of God.
And how is the will of God done in heaven ? Is it done in heaven after this manner ? Flave mercy and righteoufnefs the prehcminence, the leading of the van ? (they are his own words) and faid to go before, and look down from heaven after this manner (the body of fin being put off in Chrift there) ? Are there
not
The holy Truth and People defended. 251
not thofe here on earth, who dwell in heaven ? whofe converfation is in heaven ; even the witnefTes to God's holy truth, who are afcended up above the fpirit of this world, and dwell in God's holy Spirit j and who walk in the light, as God is in the light? Hell is not far from the wicked ; nor is heaven far from them who are renewed in the fpirits of their minds, and who witnefs the pafling away of the old things, and the new creation in Chrift. Oh ! that he could look back (in a true fenfe) and fee how he hath wrefted thofe fcrip- tures! Pfal.lxxxv. 9, 10, 11. Ifai. iv. 2. andEphef. ii. 6. after his own imaginations: and, indeed, in this fpirit, men cannot but turn the precious truth of God into a lie ; that is, as to themfel vcs, as to their own know- ledge of it. It is known how the branch of the Lord is beautiful and glorious, and the fruit of the earth excellent and comely, and in what day it is loi which day is. When the Lord jhall have wajhed away the filth cf the daughter of Siotty and Jloall have purged the bloody &'c. hy the fpirit of judgment ^ and by the fpirit of burn^ ingy Ifa. iv. 4. Then every one that is left pall be called holy, and the branch of the Lord ffoall be glorious in the tnidjl of them^ and the fruits of the earth excellent and comely for them. And then they that are thus purged^ fhaU
fit with Chriji in the heavenly places ; there being an abun- dant entrance minifiered to them into the everlafling king- dom^ 2 Pet. i. II.
Thirdly, He chargeth it with making the obedience and
Jufferings of ChriJI fuperfluouSy except only a^ a pattern.
Anf. Chrift came to do the Father's will ; to obey, to fuffer, to tajie death for every man j to fight with and overcome the devil ; to offer an holy, fpotlefs facrifice for all mankind, that through him they might witnefs atonement and acceptance. And the Lord faw the ufe of this, and we witnefs the ufe of this, and find every thing in its proper place and fervice in him, who is God's covenant of life and peace in us, and to us. But the work of this day is not to preach up a notional knowledge of jhefe things, (the Chriltian world, fo called^ hath been drowned and dead in them
long
0.^2 The holy Truth and People defended.
long enough) but to bring to that meafure of the Spirit, to that fenfe of grace and truthy which is come by Jefus Chriji ; wherein the benefit of thefe things is truly reaped and enjoyed ; and, indeed, that is the work connmitted unto us from the Lord, who gave us this teftimony to bear, whatever men may think or fpeak of us.
And whereas he [peaks of oiir laying hold of pajfagesy in his printed fermons, to favour our caufe :
Anf. That is his miftake as to me ; it was for his fake I mentioned it. There was, indeed, at that time, fomewhat ftirring in him, which would have gathered him, had he known and obeyed its voice, and not run out into lofty notions concerning it. He had fome fenfe then of a glory approaching, which he might have from the true Prophet j though even then he ran out in his imaginations concerning it, and did not rightly apprehend, nor know how and when it ap- peared.
He hath further charges againft usj Of crying up works againft the work-man ; mans grace and righteouj- nejs againft God's ', conformity to Chrift againji Chrijt \ yea^ to make a Chrift of our righteoujnefs, a Saviour of our conformity.
Anf. Oh ! what will this man do, when the Lord Ihall fhew unto him that he hath charged not fo much us, as the Spirit and power, and precious appearance of the Lord Jefus Chrift, with thefe things ! We cry up works no otherwife than we are taught of God, and as the apoftles and prophets have cried them up. Faith is neceflary, and works are neceflary in their places ; and the juftification of each follows them. And he that receiveth the Spirit of the Son, and there- in doth righteoufnefs, is therein efteemed of God righteous, as the Son is righteous, i John iii. 7. God juftifieth us in his Son, and loveth his holy feed too therein, and the faith that comes from him, and all the works that are wrought in him i and out of this holy root of life and power is no man, nor his faith, por his works juftified.
Thea
The holy Xruth and People defended. 253
Then for man's grace and righteoufnefs. Where doth he hear us fpeak of man's grace? Oh ! what doth he mean ? Will he mifreprefent the caufe of his neigh- bour or brother, to make it bad ? And for man's righteoufnefs, we do not cry it up or put it on, but teftify men muft be unclothed of it; and we ourfelves were fain to part with it, and put it off, before we could be clothed with God's righteoufnefs. But the works of life, the works of God's Spirit, the works of the new creature, the works of the new covenant •, thefe are not man's works, nor unrighteous works, condemned by God; but juftified in and through him that works them. The works wrought in us are truly acceptable, and we in him who works them, who is our righteoufnefs. And concerning this people (thefe children of the new covenant) which the Lord hath begotten and brought forth in tliis our day, that fcrip- ture is fulfilled in them, and upon them : " Their " righteoufnefs is of me, faith the Lord," Ifa. liv. 17. Well ! as long as the Lord faith fo, we matter not though others fay, that our righteoufnefs is of ourfelves^ and that it is our own righteoufnefs; being alTured that God's teftimony in our hearts (as to this thing) will ftand.
He aggravateth this charge thus : And this to be done by thofe that have been fo far enlightened, and that account all the religion and frojeffion in the world below them as carnal.
Anf. Indeed we magnify truth, life, the anointing, the fpiritual, the inward appearance of our Lord Jefus Chrift, to which we have been turned, and in it made fpiritual; and all other knowledge, faith, profefTion, religion (which hath not its rife here) we cannot but call carnal. For the enlightening Spirit of the Lord hath given us this teftimony to bear, againft all the dead notional profelfors of this age, v/ho build from the letter (or rather their apprehenfions of the letter) out of the life ; all which cry up names of the founda- tion and corner-ftone; but refufe, rejed:, deny, and turn from the corner-ftone himfelf j and have neither
fkill
i54 ^^^ HOLY Truth and People DEfENDED*
Ikill nor patience to try what he is, in this his pure» precious, Jiving, powerful, and glorious appearance in the fpiritual light of his inward day, after the long thick darknefs of the foregoing night. And woe would be unto us, if we did not thus teftify ! For, for this caufe we were born and brought into the world, to teftify to the prefent appearance of our God, and of his Chrift, in this our day. Glory to him who hath called and chofen us to, and (in a true and pre- cious meafure and degree of his own pure life) made VIS faithful therein.
This (faith he) is /o far from giving us a lift nearer heaven, thai I cannot more properly refemhle it than to the coming forth of Amaleck, who met Ifrael by the way whem they were eome forth out of Egypt y and fmote the hindmoji of them, i^c.
Anf Do not talk of having a lift nearer heaven. Oh ! learn the way, the holy way, the living way, wherein no dead, unclean thing can walk. Learn to know God's Spirit in yourfelves, from that which op- pofeth his Spirit. Ye have been long learning, after your old conceivings and apprehenfions of the letter; oh ! at length come to learn the truth as it is in Jefus, which difcovers fin and death, and the body of it, and crucifies and puts it ojff, and makes room in the heart for him that is true and pure.
And then for Amaleck's fmiting Ifrael, Oh ! how greatly are ye miftaken 1 Ye take yourfelves for Ifrael, and us for Amaleck; whereas, if your eyes were anointed, ye would fee that we have been begotten and born of God's Spirit, through the Word of life, which was from the beginning, wherein we have been circumcifed with the circumcifion made without hands, that we might worfhip God in his. own pure Spirit, and in his living truth ; and that our God hath in- wardly appeared to us, and led us out of Egypt's land, and out of Babylon alfo, and all the lands where- into we have been fcattered in the cloudy and dark day : and that this is Amaleck's fpirit in your feveral forts of profeflbrs (through your dark imaginations
and
The holy Truth and People defended. 255
and conceivings about the letter) which rifeth up againft us; and this fpirit in you feareth not that God who hath appeared, and by his own holy arm of power hath led, and is leading us. So that we niay take up the complaint of the prophet in this day, " Who hath <^ believed our report ? And to whom is the arm of " the Lord revealed ?" For though we fpeak what we have heard, feen, and felt of the life which is eternal, and of the " Word which was in the beginning;" yet ye are fo far from the witnefs of God in your own hearts, that ye cannot receive our teftimony, but op- pofe it with your dead, dry, notional, conceited, ima- ginary knowledge, which will (land you in no ftead at all when ye come to appear before God,
Then he proceedeth, complaining againft us thus : Ah, Sir ! injiead of clapping us on the back^ and minij-^ tering to us in our journey , you clog our march^ and fall upon our rear. Injiead of Jerving the kingdom of Chrifty which the church is now in travail of you deny the fir ji principles of the gofpel, and wholly difown the hope of Chriji^ s Jecond appearing and kingdom ; knowing or acknozv- ledgingy as no other Saviour, fo no other kingdom, but a principle or a light in your/elves.
Anf. " God is light, and in him is no darknefs at '« all i" and this is the meflage of the gofpel, i John
i- 5- . . .
And Chrift, who is one with the Father, he is one
and the fame light with him ; and we confcfs we look
not for another befides him, nor for another kingdom,
befides the kingdom which is revealed in him ; for the
kingdom which is revealed and manifefted in and by
him, is the fpiritual, eternal, everlafting kingdom,
and there is not another. We do not fay the fulnefs,
or that the full glory of the kingdom, is now revealed
or enjoyed (nay, we confefs we have but the earneft,
in comparifon, but a meafurc, a proportion) ; but this
is the fame in nature and kind with the fulnefs itfelf.
And all that is of Chrift, of his Spirit, of his nature,
is faying ; the leaft meafure of his grace that appear-
eth in any heart bringeth falvation with it; the leaft
touch
a^S The holy Truth and People defended.
touch of his finger hath pure life and faving virtue in it; yet this is not diftindt nor feparate from the ful- nefs, and fo it is not another, though it be not the fulnefs.
Biit whereas thou complained of our not miniftering to you in your journey, but clogging it : Oh ! that you knew what your journey is, and whither ye are marching and travelling in that prefent fpirit wherein ye atl ! We acknowledge it God's great love and mercy to us, to deliver us from that fpirit, and from that way of knowledge, religion, and worfhip wherein ye flill abide. And what we have feen and known from the Lord, that are we required of him to teltify to you ; and if your eyes were opened (by the princi- ple of light from him) in the holy anointing, ye would bow to the teftimony; but judging of it in a contrary wifdom and fpirit, ye not only turn from it, but fight againftitj and reproach and flander us for cur faithfulnefs to the Lord, and good-will to you; which the Lord make you fenfible of, and forgive you, that at length ye may know and receive him (who is the defire of all nations) in his pure, living, inward, and fpiritual appearance.
And as for denying the firft principles; that belongs to yourfelves ; for do ye not deny that light which is the foundation of all, and wherein and whereby all the myfteries of God's kingdom are feen ; and inftead thereof, fet up a notional comprehenfive knowledge of your own conceiving, comprehending, and gathering from the letter ; whereas no man can underftand the letter but as he comes into and abides in the light ? This we have experienced in ourfelves formerly ; for we were but guefling at and imagining concerning the letter, until we were turned to, and our minds ga- thered into, and comprehended in, the light of God's Spirit.
And as for difowning the hope of Chrift's kingdom, the Lord knoweth that is far from us; for we ourfelves blefs him for what of his kingdom is already appeared, and wait and hope for the further and fuller appearance
thereof.
The holy TautH and People defended. 257
thereof. But this we confefs, another Spirit, another Chrift, another light, another life, another power, an- other kingdom, befidcs him who hath already ap- peared, we do not expedt: for he is our king and kingdom both ; and the lead proportion of his life and Spirit received (l^ought with the lofs of all, and fo purchafed and poirefifed) is no lefs than a pearl of great price, and an heavenly kingdom to him that en- joyeth it.
He addeth further: If Chrifi he hut a principle^ then we are no other \ and only principles Jhall he favedj and no per Jons : Is this your go [pel?
Anf. Chrifi is the promifed feed, to which all the promifes are, in which feed all the families of the earth are blefied, as they are gathered unto, and grafted into, him. But he is not only the feed, but the feedfman alfoj who foweth of his life, of his na^ ture, of his Spirit, of his heavenly image, in the hearts of the children of men. He giveth a meafure of the grace and truth u^ito them, the fulnefs whereof he hath received of his Father. Now this meafure of the light eternal is very precious, and is that wherein he appears and manifefts himfelf. Yea, indeed, glo- rious things are both fpoken and witneffed of the feed of life, of the feed of the kingdom, of the grace and truth which comes by Jefus Chrift; but we never faid that this feed or meafure of life is the fulnefs itfelf, but that which the fulnefs imparts to us, and brings falvation home to our doors by. And if any man will receive Chrift, he muft receive that from Chrift where- in he manifefts himfelf. There is a difference between the light which enlighteneth (the fulnefs of light, which giveth the meafure of light, the meafure of anointing to us) and the meafure or proportion which is given ; the one is Chrift himfelf, the other is his gift ; yet his gift is of the fame nature with himfelf, and leavens thofe that receive it, and abide in it, into the fame nature : fo that not only the gift is one with him, but we alfo are one with him in the gift. Come, be not thus wife after the flefh, nor do not ftrive io Vol. III. R (in
258 The holy Truth and People defended.
(in thy wifdom and knowledge out of the truth) to triun:iph over the truth, and truth's teftimony, in this the day of God's great love, and glorious arm of fal- vation, revealed in the midft of his people, which he hath gathered out of Babylon, and the dark know- ledge thereof, into the light and kingdom of his own dear Son ; where he giveth them eternal life, and of •the fruits of the good and heavenly land.
He addeth, I firmly believCy and fo have all thejaints that have gone before^ that Chrijl is a ferfon^ and his Spirit is a living ■principle in the hearts of all the faithful \ but it is not the Spirit or p'incipk in us that did redeem us, but the man Chrift Jefus.
Anf. If he mean by the man Chrift Jefus, thefecond Adamj the quickening Spirity the heavenly man^ the Lord from heaven, he who is One with the Father, the Word which was in the beginning, which created all things, I grant him to be the Redeemer : for it was he who laid down his glory, wherewith he was glorified before the world was, and made himfelf of no reputation, but took upon him the form of afervant, and came as a fervant, in the fafhion of a man, to do the will. But if he diftin- guifh Chrift from this Word and Spirit, and make the man's nature the Saviour, and the Godhead only afTift- ant to him, (as he feemed to word it before, and as thefe his words feem to imply) that I utterly deny. For fo teftifieth the fcripture, " 1 am the Lx)rd, and *^ befides me there is no Saviour. I am a juft God, '* and a Saviour," &c. So that Chrift is the Saviour, as he is one with God. It was God's arm and power (revealed in him) that effeds falvation. Yea, if I may fo fpeak, his obedience was of value, as it came from the Spirit, and it was the offering it up through the eternal Spirit that made it fo acceptable to God. So that we muft not attribute redemption originally to him as a man, but as he came from God ; and bring the honour all back to the fpring and fountain from whence he had all, that God may be all in all, and the very kingdom of Chrift may endure and abide for ever, in the root of life from whence it came.
And
The JiOLY Truth anp People defended. 259
And fo he is not a foundation or the corner-done didinft from God. He, as the foundation, was and is the rock of ages, the fpi ritual rock, both before and fince he took upon him the body prepared for him. It is the Spirit, the life which was revealed in that man (by which he did his Father's will) which was and is the foundation whereupon all the living ftones are built. There is a foundation of death, and that is the wicked fpirit •, there is a foundation of life, and that is the Holy Spirit, by which Chrift himfelf was led and guided, (in that his appearance in the flelh) which defcended upon him, and he was anointed with> and all his are to be anointed with, and live in, the fame Spirit. And he that knows Chrift in this Spirit, he hath the true and abiding knowledge of him, and no otherwife. And though the names Mejfiahj Jefys, Chrijiy Saviour, Anointedy &c. were given to him d5 in the fiefh, or as man, they moll properly and ori- ginally belong to him with refpect to the divine life and birch in him, as the fent-one, and only-hegotten^ -proceeding from the Father., the brightnefs of his glory^ &LC. For he, as the eternal Son of God, was the fpi> ritual rock before he took upon him that body which was prepared for him, which exprefsly was called '* the " body of Jefus," and which he called '* this tem- " plcj" and diftinctly, he being called Jefus Chriji come in the fiefoy which every fpirit that confeffeth not, is not of God, but is that fpirit of antichriji, i John iv. 3. He fpeaketh of fitting on the throne of David, Anf, It is a great matter to know that throne which David's throne fignified, and Chrift fitting thereon. His kingdom, his throne, are not of this outwar4 worldly nature, but inward and fpiritual ; and his throne is in his kingdom and temple, where he reigns, and is worfhipped. He that knoweth Satan dilho^ noured and call out, knoweth alfo Chrift come in, an(J fitting on his throne. Oh! that men did give over their dreaming about the heavenly glory, and comc thither in the leadings of Gpd's Spirit where j.t is re^ vealed,
R 2 Was
26o' The holy Truth and People defended.
Was the fcripture written in vain concerning the glorious ftate of the gofpel ? " But we all with open " face beholding, as in a glafs, the glory of the " Lord, are changed into the fame image, from glory " to glory, as by the Spirit of the Lord." 2 Cor. iii. 18.
He putteth up a prayer for us. That the Lord would awaken us, and make us do our fir ji works, and return to our firfi love.
AnJ. Ah ! poor man, how is he blinded ! Not dif- cerning how the Lord hath done this for us, and much more. But it is he himfelf that hath loft his firft love, and doth not do his firft works j but is found Ihort of that tendernefs, quicknefs, and favour that once was in him. Oh ! that he might fee it, and re- turn to him whofe quickening virtue reftores and heals.
He concludeth with the words of the prophet Jere- miah, chap. xiii. ver. 15,' 16, 17. " Hear ye, and " give ear; be not proud, for the Lord hath fpoken. ** Give glory to the Lord your God, before he caufe «' darknefs, and before your feet ftumble upon the ** dark mountains; and while ye look for light, he <' turn it into the ftjadow of death, and make it grofs <f darknefs. But if ye will not hear it, my foul fhall " weep in fecret places for your pride, and mine eyes *' fhall weep fore, and run down with tears, becaufe ". the Lord's flock is carried away captive."
Anf. How doth this man miftake in his fight and application of fcriptures, feeing and applying in a wrong fpirit ? It is true, the Lord hath fpoken j but he himfelf, and many fuch as he is, have not given ear. And what is the reafon \ but becaufe they are exalted above the pure principle of life in their own hearts. And are not fuch proud ? Hath not he brought forth thefe weapons, thefe falfe charges and reafonings, in this paper, againft the heritage of God in the pride of his heart ? As for us, the Lord God hath humbled us, and taught us, who have learned, and daily learn of him, in the humility, and in humilty and fear do we
give
Th£ holy Truth and People defended. 261
give forth our teftimony, though alfo in the authority and majefty of our Mafler's name, whofe name ftands over and is exalted above every name, and his moun- tain and gathering is (in the pure authority and power of his Spirit) above all other mountains and gather- ings whatfoever. And as for God's caufing darknefs, let him, and fuch as he is, look for it; for God doth not, nor will, caufe darknefs to them whom he hath gathered into the light of his Spirit j but faith to them, Arife^ jhine j for thy light is come, and the glory of the Lord is rifen upon thee, O city and dwelling-place of the living God. But thofe that know not, or turn againft his appearance, and cry up former difpenfa- tions of the fame life and power, but reproach and blafpheme the prefent, on them doth he caufe the grofs darknefs to fall and cover them. And this which he threateneth us with, is already fallen upon himfelf, when his feet are fallen upon the dark mountains; and whilft he looks for light, he hath loft that which once he had; and his very light (as he efteems it) is become obfcurity and grofs darknefs, as this dark pa- per of his (from the dark fpirit and principle) makes manifefl to all that fhall read it in any meafure of true fenfe or difcerning. And truly my foul doth weep in fecret For his pride and height of fpirit, in oppofing the Lord, his truth, and people. And for this caufe fliali thofe, who have looked upon themfelves as the children of the kingdom and flock of God, be laid wafte; and know, that as it was a dreadful thing to oppofe Chrift Jefus, the Lord, in his appearance in fielh, fo it is alfo dreadful to oppofe his appearance in his Spirit and power, wherein he is arifen to fet up his kingdom, and to throw down Babylon, which is built in the likenefs of Sion, but by and in another fpirit. ■
Thofe in whom there is any tendernefs towards God (and true breathings after him left) the Lord give them the fenfe and true underftanding of this inward fpiritual appearance of his Son, and of what they have been doing, and are doing, againft it ; that they
R 3 may
tSi Ttit fioXt TaAk ANfe Tt6ttz '6tftn6'Et>:
itray ri6t corltirtue to fight agairift the Lord, and kick ^gainfl: that Which is able to wound and prick, to their* own hurt, and eternal ruin. I*'or there is rtot fal- Vdtion in any other name than in that v/hich is now re- pealed ; bleffed are all they that truft therein, it being BOt another, but the fame" that ever was.
To Hig POSTSCRIPT.
HE beginneth it with the juftification of that paf- fage of his in a foregoing letter of his to me, "Wherein he faith, Chriji is heaven, and I am hell.
Anf. When God vifiteth man, he finds him in union with hell, death, and darknefs : and the man is dead, is dark, is of an hellifh nature and fpirit in that ftate : but when the Lord hath converted him, cut him off from that root, leavened him with the Spirit and na- ture of his Son, is he hell ftill ? *' Ye were darknefs, « (faith the apoftle) but now arc ye light in the Lord. " And fuch were fome of you j but ye are wafhed, " but ye are fandtified, but ye are juftified ifl the •* name of the Lord Jefus, and by the Spirit of out « God."
A man can be but hell before he is waflied, be^ lore his filth be purged away by the Spirit of judg-^ m<fnt and burning, before the old leaven is purged Out, and he fan6tified and made a new lump; but afte# the Lord hath thus changed him, and new-created him in Chrift, is he ftill hell I
He faith, He doth not call the new creatwr6 belly but there is an old man^ an outward many as well as tbi n^w man, and the irtward man \ flejh as well as Spirit in the regenerate.
Anf. \¥hat doth he- meafi b;f the outward man? The finful body, the body of flefh, il within. Th:« outward body, that is not hell ; that is the temple of
God.
To HIS POSTSCRIPT. 26^
God, where the heart is fanftified : and the pure Word of life fandifies throughout, even in fou}, in body, in Spirit, thofe that are fubject to it. " Know ye not " that your bodies are the temples of the living God?" And your fpirits much more; for God is a Spirit, and he dwells in a fpiritual temple, and his temple is holy.
He addeth, Jnd unlefsjour attainmmt he beyond Paurs, be found that in him (that is, in his fiejh) dwelt no good thing ; and the fle^h lufting againjl the fpirit, fo that he could not do the thinz that he would.
Anf. Paul did once experience fuch a (late ; that he felt himfelf f/zr«rt/, fold under fin \ when he did not find ho'TV to -perform that which was good-, but did what he hatedy the law of fi,n being firong {in his members) c.gainft the law of life in his mind, which ftate he calleth a fate of captivity to the law of fin in his members j and calleth it a wretched fiate^ Rom. vii. 23, 24. But did Paul never experience another ftate ? Did he never witnefs the virtue and power of the new covenant, even the law of the Spirit of life^ and the power thereof freeing him from the ftrength and captivity of the law of fin in his members? There were young men, John fpeaks of, who were Jirong, and had overcome the wicked- one. Did Paul himfelf never attain to that ftate ? He bid others be firong in the Lord, and in the power of his might, and ftiewed them how to refift in it, ^o as to overcome. Did he never experience and witnefs it himfelf? He faid, He had fought a good fight, and was more than a conqueror. What ! was he then a cap- tive to the law of fin in his members, and did he then cry our, Who foall deliver me from the body of this death ? He faid. He could do all things through Chrifi^ that firengthened him. Was not that a ftate different from that other wherein he found only to will, and could not do the good he defined, but did the evil he allowed not, hut hated '^ And blelied-be the Lord, there are many at this day who wirnefs a farther ftate of redemption and deliverance from fiq, and the law thereof in the members, than that ftate of captivity was, which Paul
R 4 there
a64 To HIS POSTSCRIPT.
there exprefleth his former groanings and complainings under. For he was not in that ftate of captivity when he wrote that epiftle, but knew the dominion of grace over fin, and bid that church he fubje£i to the grace, and not give way to Jin, but yield their members Jerv'ants to righteoufnefs unto holinejs, chap. 6. For that other place, of the fiejh lufiing againjl the/pirity and the fpirit againji the fiep. Gal. v. 17. he doth not there fpeak of himfelf, but of the Galatians, who were in a ■weak, low, and (indeed) fallen ftate, from the Spirit and power of the gofpel, having let in that which was contrary thereunto. And fo he ftrives to gather them into the Spirit again, and bids them live in the Spirit, and walk in the Spirit, and fo they fhould not fulfil the lufis of the fiefh: for in the new covenant man is taught of God the holy leffon of ceafing from evil, and doing good i and taught in the virtue and power of the co- venant j fo that he learns daily, and grows daily out of deceit into truth, until he come to be a true Ifrael- ite, in whom there is no guile. And fo in the fpiritual war, the houfe of Saul grows weaker and weaker, and the houfe of David Jlronger and fironger, until Saul's king- dom be at length overturned, and wholly deftroyed, and the kingdom of David eftablifhed in righteoufnefs for ever and ever. Then Jerufalem, the holy build- ing, the city of the living people, the city of right- eoufnefs (the habitation of righteoufnefs, and moun- tain of holinefs) is known, and Jerufalem is witnelTed a quiet habitation, there being peace in all her borders. Then the mind is fully ftayed upon the Lord in all conditions, and he keeps it in perfect peace. Then the foul is careful for nothing; but in every thing makes its requefts known to God by prayer and fup- plication, with thankfgivingi and the peace of God, which pafleth all underftanding, keeps the heart and mind through Chrift Jefus. Surely the apoftle had learned himfelf (when he taught others this) in every Jiate to be content. He knew how to be abajed, and how to abound, &c. O glorious ftate ! O pure ftate of pure life in the heart ! ^nd if I ftiould add, O perfect ftate 1
The
To HIS POSTSCRIPT. 265
The apoftle James faith, Let patience have its perfe£f worky that ye may be perfect and entire^ wanting nothing, or in nothings James i. 3. When Paul had fo learned Chrift, that abundance could not lift him up, nor want deje6t him, or caufe him to repine or diltruft, what did he want of this perfeft ftate ?
His next words are, If you have no fenfe of this^ your Jiatc is never the better to be liked.
Anf. Chrift led captivity captive ; and the fame power is revealed to lead captivity captive in us. And truly when God leads our fouls out of captivity, putting his fear within us, writing his living powerful law of life in our hearts, and putting his Spirit into us, leading us in the way of holinefs, and caufing us to walk therein, we find this a better ftate than when we were groaning under deep captivity.
Further he faith, If your peace and joy Jland in feeing no fin yonrfelf (in yourfelf I fuppofe it ftiould be) / fhall more than fufpc£f it not to be the peace and joy of Paul and all the faintSy but a delufion.
Anf. Our peace and joy is in him who is without fin ; and it abounds in us, in his cleanfing and deli- vering us from fin; and we have found him remove fin as far from us as the eaft is from the weft ; and as he removeth tranfgreflTion from us, and bringeth fin and the power of Satan to an end in us, he giveth us of his peace and joy. And truly we do not only witnefs him deftroying fin and the works of the devil, but breaking the very head of the ferpent, cafting him out, and piercing Leviathan^, that crooked ferpent, and flaying the dragon that is in the fea. And though fuch as he may fufped: our peace and joy; yet, while Chrift gives it us, and maintains it in us, it is very fweet and pleafant to us ; and the time may come, that he may wifti from his heart that he might partake with us therein.
He concludes the matter thus : IVe are without fin pi him, but in ourfeives nothing but fin.
Anf. He fpake of delufion juft before; a greater than this I do not kaow. For Chrift doth make a real
change j
^66 To fiis POSTSCRIPT.
change ; if any nnan be ift Chrift, there is a new cre- ation, there is a real change. The man is not what he was before j but he puts off that which is old, and puts on that which is new; and fo is really changed in his ftate, and in the fight of God, and is not what he was before. The heart, when it is really renewed, and wafhed by the water, blood, and Spirit, u not the old, abominable, wicked, deceitful heart that it was before. If this be his knowledge and experience, let him keep it to himfelf : fof my part I defire not to partake with him therein; but to be like Chrift, my Lord and Mafter, even fan6bified throughout in foul, body, and fpirit, that I may become wholly his, and the enemy of my foul have no part in me.
He faith, Chriji JJoall appear without fin to falvaticn.
AnJ. I grant it ; but when, and how ? Doth he not inwardly appear without fin to falvation to thofe who have waited for, haftened, and come to the inward day ? Doth not Chrift appear without fin to falvation inwardly in the day of his own Spirit ? Is not falvation then witnefled for walls and bulwarks ? Is not the glorious falvation of the gofpel brought forth in the gofpel-day? And is not there in the life and dominion of grace a pure defence about all the glory ? Is there any fin in the grace and Spirit of the gofpel which ap- pears and fiiines in the day of the Lord ? And doth not this grace bring falvation to them that wait for th« revealing of it ?
He Jeemetb to clear himfelf of watching for our halt--- ings.
Anf. Had he not watched for our haltings, and re- ceived things into, and confidered them in the preju- diced part, he could not have written fuch a paper ^ainft truth and us, fo far from true underftanding and judgment as this is.
But he faith. He hath watched for our repentings..
Anf. If we fliould repent of having our eyes opened by the Lord, and turnmg to his truth, and receiving Jvis Holy Spirit, and of having the precious promifes of the fcripture made good to us, and fulfilled in us,
we
To HIS POSTSCRIPT. 267
we might juftly lofe our portion and inheritance 'of life for ever. We have repented from dead works; but we cannot repent of God's pure truth, and the living way, fpirit, and power thereof. But this I can tell him, and that from the Lord, whofe name I re- verence and worfliip in, that the Lord watcheth for his repentings, and turnings from that fpirit in him which darkeneth him concerning, and prejudiceth hiiit againft, the truth.
He bejeecheth me in lo'vCj 6?r. and req^uireth me to dear myjelf of free-willy falling from grace y denying elec- tion of -perfons^ and imputed right eoufnefs.
AnJ. What the Ix>rd requireth of me, that I mufi mindi and I have divers times exprefled my hearc nakedly in thefe things.
The principle of life which the Lord hath rai fed in me, in that is the freedom to do. good, and in that am 1 made free by Jefus Chrift, my Lord. And \ had rather witnefs him upliolding me by his power, than contend about a notion of falling or not falling away. And my care hath been about making my calling and eledion fure in him, who is fure to thofe that are of him for ever. And I have witnefTed the righteoufnefs of the Lord Jefiis Chrift revealed in me, and imputed to me, and my foul clothed therewith in his fight; blefled be his name.
Oh ! that the profeffors of this age might come to the anointing, and fee thofe things in the anointing! then would they know the truth and harmony of the fcriptures therein. But men, by the letter without tb^ Spirit, can never difcern or find out the myftery of life; but only gather into their minds and retain a literal knowledge, that killeth.
He bids me. Love the truth hetter than a party.
Anf. The Lord knoweth he hath taught me fo tO do : for had it not been for the evidence and den>on- ftration of God's Spirit in his people, I could ncvcf have owned them. (For oh ! how low was the know- ledge they held forth, in my eye, before the power of the Lord reached to my heart, raifing up his own feed
in
268 To HIS P O S T S C R I P T.
in me, wherein I knew them 'J And the Lord alfo knoweth, that it is in him that I love, and difcern, and honour them to this very day : yea, I fee his name written on their foreheads, and them brought forth in the glorious image and heavenly life of his Son, (though it be hid from the wife eye of the profeflbrs of this age) and in the true light, with the true eye (which God hath opened in me) have I feen it.
He fpeaks of Clinging together t and keeping up a party againft all right.
Art/. Nay, nay; this is the gathering of the Lord Jefus Chrift by his Spirit and power, after the long night of darknefs ; and we are kept up by the fame Spirit, and power, and life of truth, which gathered us.
He faith, // is not a calling for a work within, which will give you authority to lay wajle Chrifi and the gof- pel, in the mojl fundamental and concerning truths there- of, and thoje above-mentioned, &'c. And above all the rcjl, defying the perjon of our Lord Jefus Chrifi, and making him hut a light, or notion, or principle in the heart of man.
Anf This is but his own miftake, not a true and juft charge againft us, as he will one day fee. The |_Qrd hath not taught us to lay wafte, nor do we lay wafte any truth of the gofpel j but own every thing in its place. And though our religion do not lie in no- tions concerning him, but in the principle of life it- felf, even in the grace and truth, which is by Jefus Chrift (which is'a meafure of light from him the full light) ; yet we do not learn thereby to deny the full light, but the more to acknowledge it. And we own him to be the true and full light, and his outward appearance in that body, in the fulnefs of time, to fulfil the Father's will therein? and his appearance in Spirit and power in the hearts of his people in the day of the gofpel ; and his fetting up his fpiritual and glorious kingdom there, where he reigns as King on ^he thfone of David pver the fpiritual Ifrael of God.
Come,
To HIS POSTSCRIPT. 269
Come, confider ferioufly i Do not ye yourfelves fall (hort of not only the principle and power of life, but alfo of the true knowledge of things according to the letter ?
He confelTeth, T^here is too little -power i and with- tut it profejfion is little worth.
AnJ. Oh ! that the profeflbrs of this age knew the fcriptures and the power of God, and had that know- ledge which connes from, and ftands in, the power I For then that evidence and demonftration of truth would be witneffed which puts an end to the difputes and reafonings of the mind j and then the great care would be to live the life of that which God makes ma- nifest and requires in the new covenant.
He faith, To pull down the pillars and principles of the gofpely is the work the devil employs his power in.
Anf. I grant what he faith is true (and wifli he knew how rightly to apply it) -, but there is a great error and miftake in his judgment about it. For the Lord is pulling down that which men have built up, (which they may, in their miftaken judgments, call princi- ples and fundamentals) and is building up that which men have trampled on, even the tabernacle of David, which hath long been fallen down j and the city of the living God, which hath long been trodden under foot of the falfe Chriftians ; and the power of the de- vil is greatly at work to oppofe this appearance and mighty work of the Lord in this day. Let him take heed of blafpheming the Lord's power,, calling it the devil's, and owning the devil's power for God's.
He concludeth thus : Come to the point. IVhatfm- gular thing do you more than moding and wording it, Jave O/dy that out of you have rifen meny that have more audacioufy lifted up ajiandard againjl the fealed and ex-\ perienced truths of the gofpely than ever I have heard or read of any before you ? Tou talk of words, and hoaji of perfe8ion : I tell youy an humble fenfe of a man^s no^ thingnefsy driving him out of himfdf to live and glory in Chriji aloMy is better than all fuch boafled perfekions a thcufand times* Sir, accept my zeal for your foul.
Anf
Qtfo To «is P O S T S C R I P T.
An/. We are a people (many of us) who have gone through great diftrels for want of the Lord our God, and exceedingly waited and longed for his living and powerful appearance. And for my own part, this I can fay, that had not this appearance been in power, and in the evidence and demonflration of his Spirit to my foul, (reaching to, and anfwering that which was of him in me) 1 could never have owned it j (o deeply was I jealous of it, and prejudiced againft it. And fince my mind hath been turned to the pure Word of life, even the fVoni which was in the beginnings (I fpeak as in the Lord's prefence) it hath had fingular effedts on my heart. The light hath fo fearched me #5 I never was fearched before, under all my former pro- ieflions ; and the Lord hath given me a true and pure difcerning of the things of his kingdom, in the light •which is true and pure; and fingular quickenings have I met with from his Spirit, and the faith which ftands in his heavenly power, and giveth vidory and domi- nion in him ♦, bleffed be his name. And the love which he hath given me is not notional, but arifeth from his circumcifing my heart, and anfwereth his nature j fpringing forth purely and naturally towards him, and thofe of his image, and all his creatures} yea, towards thofe who are enemies to me for his name's fake.
I might mention the patience alfo, and faithfulnefs to his truth, with the long-fuffering fpirit, which can- not be worn out; which his Spirit teilifieth in me to be of a fingular nature ; with many other things. Nor am I alone, or the chiefefl ; but have many equals ; yea, there are fuch as far exceed me in the heavenly ar^d divine image of my Father. And the fruits are according to the root of life in us ; and fo acknow^ ledged by all who look upon us with the true eye, with the eye of God's giving and opening.
Now the fame that hath wrought thus inwardly ia us, the fame hath required fome outward behaviour and exprefTions from us, which are foolilh and weak to the eye of man's wildom, but chofcn of God to
hide
To HIS POSTSCRIPT. 271
hide the glory of this life from that eye which dif- cerns it not, but defpifes the day of fmall things. And though this be the leaft part of our religion, (yet fubie(5led to, becaufe it is of God, whom we dare not difobey in the leaft) yet the fpirit which is contrary to God cafteth this upon us, as if this were all, or at leaft the main, wherein we differ from others. Some call the living words of truth from us (when God, according to his good promife, giveth them us) but canting; and thou calleft all that is fingular in us but moding and wording of it, Alas ! it is in the main we differ from you ; we holding our religion as we receive it from God, in the light and life of his Spirit : you as you apprehend it from the letter. Chrift is our rock and foundation, as inwardly re- vealed ; yours but as outwardly conceived of. We believe with the faith which is of the nature of him whom we believe in, which faith is mighty through God, and works through all the powers of darknefs, giving vi(5tory over them all in God's way and time; ye believe with a faith which efteems victory, and a perfefb and entire ftate, (wanting nothing) as impofilble while in this world. And as our root diiicrs, fo all that grows up in us differs from yours : fo that indeed all is fingular that is in us, and all alfo is fingular that is brought forth by us, as the Spirit of the Lord, who knoweth the difference of things, witneffeth.
Have we fo long walked in the name and Spirit of our God amongft you, fhewing the fingular virtues of his Spirit daily in our faithful teftimony, fufFerincrs, patience, and converfation ? And do ye fciil cry, What Jingtdar thing do ye '^ Juft like the Jews, who, after all Chrift's mighty works, and demonftrations of his Fa- ther's virtue and power outwardly, ajked for a fign. Oh ! that your eyes and hearts were opened by the Spirit and power of the Lord ! for then ye would foon fee otherwife in this refpe6t than now ye do.
And then as for that expreflion. Of audacioufly lift' ing up a Jtandard againji the fealed and experienced truths of the gofpely that is but aa over-confident exprelfion,
through
27* To his POSTSCRIPT.
through prejudice and miftake of judgment at leaft : for I can truly teftify I have never learned^ fince the pure heavenly light of the Lord Jefus Chrift hath ihined on my fpirit, to deny any one truth that ever was fealed to me, or experienced by me, in the days of my former profeflion ; for whatfoever was then of God hath been reftored to me, and that only which was of the flefti pared off. And I have ground alfo to believe, that it is fo with others in this refped: as it hath been with me.
He fpeaks, As if our difference 6r talk were about words.
Nay, it is about things: for though we own the fame Lord Jefus Chrift to be the foundation of life ; yet after a different manner. Ye, as ye notionally apprehend concerning him j we, as we experience him to be the precious ftone and foundation of life in us. And we teftify of juftification and fandtification, as we witnefs him beftowing it upon us, and working it in us.
But for boafting of perfeilion, I wonder how he dares fpeak thus ! What ! is there no fear of God be- fore his eyes, or in his heart, that he dares charge us with that which is fo utterly falfe ? Where is any of us that did ever boaft of perfection ? But that God's power and covenant is able to make perfed, and that God's will is our perfedl fanftification in foul, body, and fpirit ^ even that we be wholly leavened with the fait of the kingdom, and become a fit temple for him. This we humbly and reverently teftify of, and prefs towards, in his holy name and fear.
And as for that humble fenfe, of a man's own no- thingnefs^ drawing him out of himfelf, to live and glory in Chrifi aloney this we meet with, and witnefs in that light which this generation of profeflbrs defpifeth. But others, though they may talk of it, can never come truly to witnefs it, but in that light whereia God beftoweth and preferveth it.
Well; the profeffors of this age, who defpife the light, ihall one day find, that what they take them*
V felves
To HIS POSTSCRIPT. 273
fclves to be, they are not, in God's fight ; nor are we, before him, what we are reproachfully reprefented by them i but " we are his workmanlhip in Chrift Jefus, ** created by him unto good works;*' and that it is natural to us to bring forth the fruits of righteouf- nefs and holinefs to our God, however men reproach us.
As for his zeal for my foul, which he dejired me to accept^ it is ftrange zeal, and would tend to my utter deftrudion, had it power over mcj but bleffed be my God, who hath called me into the light of his Son, and I am fatisfied that he will preferve me therein, even in that holy Spirit of life which he hath gathered me into, from all deceivable fpirits of darknefs what- foever, in that holy covenant wherein his ftrength ap- pears to me, and is revealed in me. And oh ! that he might know what that fpirit is wherein he hath thiis appeared againft the Lord, (though under a pretence as if it were for him) and bring forth no more the fruits of it.
For a clofe, I fhall add a few words on that fcrip- ture, Phil. iii. 3. " For we are the circumcifion, " which worfhip God in the Spirit, and rejoice in " Chrift Jefus, and have no confidence in the flefh." It is a precious thing to witnefs this fcripture fulfilled in the heart -, to experience that there, which inwardly circumcifeth, which cutteth off the forefkin of the heart, which lieth over it and veiltrth, till it be cut off by the inward appearance of the life and power of the Lord Jefus Chrift inwardly revealed. Then when this is done, I can truly and fenfibly fay, I am a Jew inward. How fo ? How can that be proved ? "Why I am inwardly circumciicd. I have felt that within which circumcifeth the heart, and have borne the in- ward pain and cutting thereof, and am circumcifed by it. That which ftood between me and the Lord is cut off, the veil is taken away, the ftiff-neckednefs and unfubjedion to God removed, the wall of fcparation is inwardly broken down, and now I am in true unity of Spirit and communion with my God, even with the
Vol. III. . S Father,
274 To MIS P O S T S C R I P T.
Father, and the Son, in that One Holy Spirit wherein they are One.
Now I can bow before the Father of our Lord Jefus Chrift, and worfhip him in his own Spirit, even in the new and frefh life thereof day by day. Now my re- joicing is in ChrifV Jefus, whom the Father hath fent, both outwardly in a body of flelh to fulfil the holy will, and do what therein the Father had for him to do, and alfo inwardly in his Spirit and power unto my heart, to deftroy the works of the devil there, and fo to work me out of the enmity and unreconciled ftate, into the love and reconciliation. And I cannot but rejoice both in what he did in his body of flefh for me, and in what he doth by his Spirit and power in me. And, bleffed be the Lord, I feel him near, his Spirit near, his life near, his power near, his pure virtue near, his holy wifdom near, his righteoufnefs near, his redemp- tion near ; for he is my rock, and my Jirength, and my Jahatiofii day by day. And I have no confidence in the flefh, in what I am, in what I can do after the flelh ; but my confidence is in him, who hath weakened me, who hath (tripped me, who hath impoverifhed me, who halh brought me to nothing in myfelf, that I might be all in him, and that 1 might find him all unto me. He is my peace, he is my life, he is my righteoufnefs, he is my holinefs, he is the image wherein I am renewed j in him is my acceptance with the Father ; he is my Advocate, he is my hope and joy for ever. He hath deftroyed that in me which was contrary to God, and keepeth it down for ever. He is my Shepherd, his arm hath gathered me, and his arm encompalTeth me day by day. 1 reft under the fhadow of his wings, from whence the healing virtue of his laving health droppeth upon my fpiric day by day. Oh ! I cannot tell any man what he is unto mej but, blefled be the Lord, I feel him near, his righteoufnefs near, his falvation daily revealed be- fore that eye which he hath opened in me, in that true living fenfe wherewith he hath quickened me.
- • " ' . And
To HIS POSTSCRIPT. 275
And now, ye that have high notions, and rich comprehenfive knowledge concerning thefe things, but not the thing itfelf, the life itfelf, the Spirit itfelf, the new and living covenant, and law of life itfelf, where- in alone Chrift is livingly revealed. Ah! how poor, miferable, blind, and naked are you, in the midft of all your traditional knowledge and pretended experi- ences concerning thefe things !
Come, be quiet a while, and ceafe from bitternefs of fpirit, and reviling the work and people of the Lord i for the Lord knoweth> and will make manifefl, both who are his, and who are not his. All the living itones are his ; but the great profeflbrs of the words of fcripture, without the Spirit and life of the fcrip- tures, are not his^ nor ever were, nor ever will be owned by him.
Come, learn to diftinguifh from God by his life, by. his anointing, by the everlafting infallible rule, and not by words without life, where the great error and miftake hath been in all ages and generations. The great way of deceit hath long been (and (till is) by a form of godlinefs, without power : be fure ye be not thus deceived j for if ye mifs of the power which faves, ye cannot but perifh for ever. And what if the appearance of the Spirit and power of our Lord Jefus Chrift inwardly, which is that which faves, be as ftrange to your fenfe, underftanding, and judgment, as his outward appearance was unto the people of the Jews ? Take heed of their fpirit, take heed of their judgment, who judged according to the appearance of things to them, which they imagined and conceived from the fcriptures, but judged not the true and right- eous judgment, which only the children of the true wifdom can.
Sa POST^
[ 2^6 1
POSTSCRIPT.
THERE are four or Jive things very precious, which were generally witnefled in the days of the apoftles among the true Chriftians, which are all mentioned together, Heb. vi. 4, 5. Firft, 'They were truly enlightened. The minifters of the gofpel were fent by Chrift, to turn men from darknefs to liglit, and from the power of Satan to God, A6ls xxvi. 18. i John i. 5. And they were faithful in their miniftry, and did turn men from the darknefs and power of Satan to the light of God's holy Spirit ; and they were enlightened by it, and received power through it, and fo came to be children of the light, and to walk in the light, as God is in the light.
Secondly, 'They tajled of the heavenly gift* "What is the heavenly gift which Chrift gives to • thofe who come unto him, and become his fheep ? He gives them life, eternal life, John x. 27, 28. He brings them out of death, and gives them a favour and tafte of the life which is eternal. This was it which the apoftles teftified of, even of the life which was manifefted in that body of flefh of our Lord Jefus Chrift (i John i. 1.') i and they that turn from the darknefs to his light, he gives them a tafte of the fame life.
Thirdly, 'They tJbere made partakers of the Holy Ghoji, The gofpel is a day of bringing forth the fpiritual feed, and of pouring out the holy Spirit upon them. The law ftate is a ftate of fervantsj the gofpel of fons \ and becaufe true believers in Chrift are fons, God fent forth the Spirit of his Son into their hearts to cry^ Abba^ Father, And God cannot deny his own Spirit to his
children
POSTSCRIPT. 277
children that afk it of him ; he knoweth how abfo- Intely neceflary ic is to the ftate of a fon ; and who- foever truly receiveth Chrift, Chjiji doth give him power to become afon\ which power is in, and with, and can- not be feparated from, his Spirit. Yea, the Spirit of Chrift is lb necelTary and infeparable from him that is Chrift's, that the apoflle exprefsly affirms, that " if ** any man have not the Spirit of Chrift, he is none " of his." Rom. viii. 9.
Fourthly, They tajled of the good Word of God.
Of that Word from which the gift comes; of that Word which was in the beginning of the world, which is ingrafted into the hearts of thofe that truly believe j 'which IV or d is able to fave the foul.
Fifthly, 'They tafted of the powers of the world to ccr/ie.
Of the power of the endlefs life, whereof Chrifl is the Minifler, and according to which he minifters life, in that holy, true, living, inward, fpiricual temple, which he pitcheth and reareth up for an habitation to God in his own Spirit.
Now in the apoflafy and night of darknefs, which hath come over tiie Chriftian liate, thefe things have been greatly loft. For there have been none that have been found able to turn people to that light which the apoftle direfted to. None could tell men where the light is to fhine, and where men were to expert it, and wait for it. None were able to dire<5l men to the feed of the kingdom within, to the Word of faith, the Word of the kingdom, nigh in the heart and mouth ; much lefs were they able to inftrucl men how they might know and diftinguifh it from all other feeds, and the voice of the Shepherd from all other voices. Here it came to pafs, that though at times God vifited and opened mens hearts, a little warm- ing them by the breath which came from himfelf; yet they not knowing how to turn to the Lord, and wait upon him for prefervation in the gift and mea- fure of his own grace, the^good hath foon been fbolen 3way from them, and the building which hath been r^ifed up in them hath not been a building of life ac-
S 3 cording
278 POSTSCRIPT.
cording to the Spirit, but a building of wifdom or knowledge concerning the things of God according to the flelh -, and fo the building that hath been raifed up in mens fpirits hath been Babylon, inftead of Sion.
But the Lord hath had a remnant all along the ?ipoftafy, who felt fome begettings of life, and had in meafure fome fenfe and tafte of the heavenly things. Thefe mourned after that ftate which was once en- joyed, and felt their want of it, travelling from moun- tain to hill, feeking their refling-place, which none could rightly inform them of. Now, for the fakes of thefe, God hath at length appeared. How appeared F may fome Jay.
Why thus: he who is light hath appeared inwardly, caufing his light to Ihine inwardly, caufing his life to Spring inwardly j fo that he who is light, who is life, "who is truth, is felt and known in his own inward vifits, breakings-forth, and appearances. For God, who is a Spirit, his appearance is fpiritual, his day is fpiritual, his kingdom is fpiritual, his light is fpiri- tual, his life is fpiritual, his day-ftar is fpiritual ; and his day dawneth, and his day-ftar arifeth in the heart. Thus the day -fpring from on high did vifj usy whojat in darknefs, and in the region of the fhadow of death. And here we have met with what the apoftles met with, the very fame light of life, the very fame en- lightening Spirit and power, and have been enlightened by it, and tafted of the fame gift.
The very fame grace that appeared to them, and taught them, hath appeared to us, and taught us ; and of it we have learned the fame leffons, in the fame covenant of life wherein they learned ; and now can we feal to their teftimony in the fame Spirit wherein they gave it forth, and witnefs to the fame eternal life, and the fame holy oil and anointing, our eyes having been opened and kept open by it. And though there be great difputes about our teftimony in this our day (and the prefent profeflbrs rife up againft «j, as the former profeftbrs did againft them) ; yet let but ^y man ^o^iie rightly to diftinguiftx in himfelf ber
tweea
POSTSCRIPT. 279
tween that which God begets in the heart, and all other births, and let that Ipeak and judge in them, that will foon confefs that our teftimony is of God, and given forth in the authority and by the commii- fion of his own Spirit, True wifdom is juftified by the children that are born of her; it is the other birth that doth not, nor can own her. The other birth can own fornner difpenfations (according to the letter of them) ; but not the life and power of the prefent.
I have known the breaking down of much in me by the powerful hand of the Lord, and a parting with much (though not too much) for Chrift's fake. The Lord hath brought the day of diftrefs and inward judgment over my heart -, he hath arifen to fhake ter- ribly the earthly part in me, (yea, what if I fliould fay that the powers of heaven have been fhaken alfo) that he might make me capable to receive and brihg me into that kingdom which cannot be fhaken. And now that which God hath fhaken, and removed in me, I fee others build upon, and they think it fhall never be fhaken in them ; but fuch know not the day of the Lord, nor the terrible fearching of his pure light, nor the operation of his power, which will not fpare in one, what he hath reproved, condemned, fhaken, and overturned in another. He that knows the living ftone within, and comes to him as to a living ftone, and is built upon the revelation of his Spirit, life, and power, (revealed inwardly againfV the power of dark- nefs) is not deceived. All that otherwife build (I mean upon an outward knowledge concerning Chrift, and not upon his inward life) their building will not be able to ftand in the day of the Lord. I vvifh they might have a fenfe of it in time, that they might not perifh for ever-, but experience that life and power of our Lord Jefus Chrift, which redeemeth and preferveth pV!t of the perifhing ftate for ever and ever. Amen.
S 4 THE
THE ANCIENT
PRINCIPLE OF truth:
O R,
The LIGHT WITHIN Afferted ;
AN D
Held forth according to true Experience, and the faithful Teflimony of the Scriptures :
In the ANSWERS to FOUR QUESTIONS.
I. What this Light is which we teftify of, and what is the Nature of it ?
II. What it doth inwardly in the Heart >
III. How it Cometh to be lighted, fet up, and incrcafed there ?
IV. How it comcth to be dirai- nifhed or extinguifhed in any i
ALSO
An APPEAL
TO THE
WITNESS of GOD in all CONSCIENCES,
Which is the More Sure Word of Prophecy?
The Teilimony of the Scriptures without, or the Voice and Teflimony of the Light and Spirit of GOD within, in the Heart.
By one once greatly diflrefied, but now at length, in the tender Mercy of the Lord, effeaually Vifited and Redeemed by the JL,ight and Power of Truth,
ISAAC PENINGTON.
^ i i _ Ji '-> y% ,4
; b'iT^-^h.jn
C >■'
[ ^83 ]
THE
PREFACE.
THE true mlniflers of the gofpel, the minifters of the new covenant, were ordained and appointed by God to be miniflers of light, minifters of right- eoufnefs, minifters of the Spirit, Mate. v. 14. 1 Cor. xi. 15. chap. iii. 6. And this was their work and fervice, even to preach the light, to deliver their mef- fage concerning the light, which they heard of Chrift, and were fent by him to preach, as is recorded i Joha i. 5. So that they were to tell men what the light was, and where it was to be found j and to turn men from darknefs to light, from fin and unrighteoufnefs to purity and righteoufnefs, from the fpirit and power of Satan to the Spirit and power of the living God, (Dan. xii. 3. A6ls xxvi. 18.) that fo they might come from under Satan's authority, power, and king- dom of darknefs, into the light, wherein Chrift reigns as King, Prieft, and Prophet, unto and over all his ; who is faithful in all his houfe, and Son and Lord of all, diftributing life, righteoufnefs, mercy, and peace to his whole family, as they abide in him, and walk in fubjeclion to his Spirit. So that there is no con- demnation to them that are gathered unto Chrift, in- grafted into him, and who abide in him (walking not after the fleftj, but after the Spirit) who is the quick- ener, guide, and rule of all the children of the new covenant. For Chrift is the way, the truth, and the Ufe^ in and to them all, and is made by God all in all
unto
[ 284 ]
unto them. He is their Shepherd, their King, their Captain, their vine, their olive-tree, their leader, their door, their path, their rule, their righteoufnefs, their holinefs, their wifdom, their redemption, their altar, their facrifice, their prieft, their prophet, their fab- bath, their light, their day-fpring, their bright and morning-ftar, their fun, their fhield, their rock, and their high tower.
What fhall I fay ? God hath gathered together all things into One, even in him, whofe Spirit, life, and light eternal is the One fubftance, which anfwers all the figures and Ihadows of the law, and they are all comprehended, and fulfilled, and end in him. So that he is the end of the law for righteoufnefs, to all that believe in him. And he minifters righteoufnefs, he minifters truth, he minifters life, he minifters fal- vation, he minifters power, he minifters pure heavenly tvifdom j and no good thing will he with-hold from them that come unto him in the drawings gf his Fa- ther, and follow him whitherfoever he leads, and obey his gofpel, which is everlaftingly new and living,
Now, this precious mjniftry hath been withdrawn, and hid from ages and generations, in the long night; of the great apoftafy and thick darknefs. And how could it be otherwife ? For men being iri the d^rk, and having erred from the true Spirit, and let in a, wrong fpirit, and built up wrong churches ; and hav- ing not known the true wildernefs, (nor being willing to flee into it) whither the true church fled, and was nourifhed by God with the true food, even with the true living virtue and nourilhment, all this dark night of the apoftafy J I fay, how could they come at the true light, the true Spirit, the true power, (from which the true miniftry is) which did not vifibly now appear, but was with the true church in the wilder- nefs ? So that there hath been a true church all this while, which the gates of hell have not been able tQ prevail againft, as to her inward temple and altar^ ppr over the WQrftii|>^er§ whjch have wprlhippe^
there*
t 185 ]
therein) although they have gained the outward court; God having fevered it from his inward building, and given it to the Gentiles in fpiritj who are not true Jews, who are not worfhippers in the Spirit, and in the truth, Rev. xxi. i, 2.
But now, at length, bleffed be the Lord, the long night of darknefs draws towards an end ; yea, is come to an end in many fpirits ; and the true light is broken forth again, (and fhineth again inwardly in many) and the true miniftry is revived again, and the ever- lafting gofpel (the everlafting covenant of life, mercy, and falvation, in and through Chrift Jefus, the light and life of men) preached again. For now it is not only outwardly read, that "God is light;" but the meflage hath been received, and perfons chofen, and fent forth by God to publifti it; and to turn men from darknefs to light, and from Satan's power to God. And, bleffed be the Lord, the publifhing of this precious teftimony (in the power and authority of the Motl: High) hath not been in vain. But the captivity of many hath been broken by the power of light, and the power and ftrength of darknefs (inwardly) overturned by it. Oh ! how hath the ftrong man, which kept the houfe, before the ftronger than he appeared in the name and authority of his Father; I* fay, how hath he trembled at the inward and fpiritual appearance of him that was flrongcr than he ? And how have the pillars of the old building been Ihaken ? How hath the witnefs of God been reached to in mens fpirits ? How have the dead been raifed, the blind eye opened, the deaf ear unftopped, the dumb tongue loofed, the lame caufed to leap as an hart, and the tongue of the dumb to fing, the inward fpi- ritual leprofy cleanfed, and done away for ever, the wounded healed, the broken-hearted bound up ? And what hath not the Lord done inwardly and fpiritually for his people, who have been fenfible of his appear- ance, and gathered by his Spirit and power to th^ true Shiloh, who is the true Shepherd, the land of the
living,.
[ 286 1
living, the holy city and temple, the light of the city, the life of the city, the gates and wail of the city, the king and kingdom both ? For his life, his nature, his Spirit, is AH, and in All. Ah ! what do we de- firc to have, but Chrift the feed, and this feed fown in our hearts, and abiding in us, and his life, righteouf- nefs and glory, his holy power, dominion, and king- dom, fpringing up in it ? And as, in the apoftles days, there was the feal to their teftimony in peoples hearts, where their miniflry was ordered by the Lord, and was received j even fo it is now. Oh ! how doth the witnefs anfwer in mens hearts and confciences I And they that keep to the witnefs, and its teftimony, not hearkening after words to the wifdom of the flefhj how do they become living epiftles, to be feen and read of all men, as the Lord pleafeth to open that eye in any, which can fee and read.
Now, to be often teftifying of this light (which the Lord hath vifited us with, and wherein we experience the knowledge of his Son, and redemption by him), to us it is not grievous j and it is good and fafe for others. Therefore, it arifing in my heart, in the fpringings of life, and lying upon me (as in the fight of the Lord) to give forth this further Ihort teftimony, for the fakes of fuch as have any delire to know and experience the truth, as it is in Jefus ; I am given up in fpirit to ferve my God therein j and do give it forth in humility, in fear, in tendernefs of fpirit, in true love, with breathings to my God, that he would pleafe to open the hearts of thofe that Ihall be inclined to read it, that they may feel fomewhat of that in them- felves, from which the teftimony came j and fo there- from may hear, in true fenfc and undcrftanding, the true and good report of the found of life and falvation in this our age, and may learn fo to turn inwardly from the darknefs to the light, from the power of Satan to God's Spirit and appearance inwardly, that the arm of the Lord may be revealed in them, and powerfully fljretched out for them.
And
t 287 ]
And this is the precious knowledge of Chrift in- deed, even to know Chrift the power of God, Chrift the wifdom of God, inwardly revealed and working in the heart, deftroying fin there, and building up the holy building, where he hinnfelf will dwell and reign. Oh ! that all that truly breathe after him, might not be with-held from him (and his living teftimony, and inward appearance) by the power of darknefs and deceit, which works fubtilly in the heart againft the appearance, power, and work of the Lord there, but might thus come to know him ! Amen.
T HB
[ 288 ] THE
Ancient Principle of Truth;
The Light Within Afferted, &c.
Q^ U E S T I O N L
WHAT is this light which we fo earnefily tefiify ofy and whereof we affirntj That all men are (or have been) injome meajure enlightened by it ? And what is the nature of it ?
ANSWER.
It is that which (hineth from God in the heart, wherein God is near to men j and wherein and whereby men may feek after God, and find him.
God is a Spirit ; and his Spirit and prefencc is near to all men. " Whither fliall I go from thy Spirit ? «* Or whither Ihall I flee from thy prefence ?" Pfal. cxxxix. 7, &c. It is impoflible for any fo to do. For God, who is a Spirit, (and the Father of Spirits) is nigh to every fpirit. Every fpirit depends upon him the fountain of fpirits ; and hath its being, life, and motion from him, and in him, after a fenfe -, though not after fuch a fenfe, as they who are quickened by him experience.
Now God, who is light, being fo near every man, doth he never ftiine upon them ? They are darknefs ;
but
The Ancient Principle of Truth, &c, 289
but doth he never appear in the darknefs ? He who is light, loveth mankind j doth he never vifit them with his love ? He knoweth what and how great inward and fpiritual enemies mankind have ; doth he never make any difcoveries of their enemies to them? Yes; the light is near all mankind, to difcover to them, and help them againft the darknefs ; and the love is near to help them againft the enmity which deftroyeth, and fo to fave them. For whofoever joineth to the light of God's Spirit, cannot but witnefs falvation thereby; for it is of a faving nature, and bringeth falvation with it to all that receive it. Chrift is in it, and is known by it, (inwardly, fpiritually, livingly known) and he is not, nor can be known without it. He that knoweth the light of God's Spirit, knoweth Chrift ; and he that believeth in it, believeth in him ; and he that knoweth not, nor believeth therein, nei-. ther knoweth nor believeth in Chrift. So that as the Jews circumcifion outward, and their knowledge and thinking to be juftified by the righteoufnefs and works of the law (which mofi of them brake, and were tranfgreflbrs of; though Paul laid, he was, *^ touch- *^ ing the righteoufnefs which is in the law, blame- *^ lefs"); I fay, as this was difowned, and denied by Chrift and his apoftles ; and the circumcifion, and work of God on the hearts of the Gentiles fet over it, ■and exalted above it, as Rom. ii. fo is it now alfo. The knowledge of thofe, and belief ot thofe who own the light, and believe in the light, is owned by God's Spirit (in this our day) for the true believing in the Lord Jefiis Chrift, and for that knowledge which is life eternal ; and the knowing and believing on him, as men account it, according to their apprchcnfions of the letter, without this, is reckoned with God for ignorance and unbelief.
So that in this is God known, in this is Chrift be- lieved in. Here God draws nigh to every man, and is a God not afar off", but ,nigh at hand ; and his fal- vation is nigh, and his righteoufnefs ready to be re- vealed here; and here every man may feek after and
Vol. III. T obtain
290 The Ancient J^rinciple of Truth, &c,
obtain the knowledge of him, the faving knowledge, the knowledge of the grace, of the gift of grace which brings falvation. In this is the Son kiffed, in this is he drawn nigh to, and come to by the foul, and not out of it. Here are the drawings of the Fa- ther felt. Let any man feel this, he feels that which begets to God j he feels that which comes from the Son, is of the nature of the Son, wherein the Father draws the heart of the child whom he begets, to the Son. And in this as the foul comes, it comes out of the darknefs wherein Chrift is not nor dwells, into the light wherein Chrift is with the Father ; and fo in this the foul is ever near, and out of it ftill afar off. In this is the holy root witnejOfed, and the ingrafting thereinto; out of this the holy root is not known, nor can men underftand what it is to be ingrafted into him, and how he is an Olive-tree, a Vine, a Door, a Shepherd, a Leader, a Captain, a Redeemer. Nor can men poflibly know the voice of the true Shepherd from the voice of a ftranger, till they come hither; nor how the true Shepherd walks before his fheep, and what it is to follow him out of that which def- troys, into that which regenerates, makes new ana living, till they come hither.
Now this inward light is abundantly teftified of in the fcriptures.
As firft by Mofes, who fpeaking of the other cove- nant, the new covenant, the covenant of circumcifing the heart, turncrh or diredleth the mind to this word or commandment nigh, whereby alone it can be done, as Deut. xxx. And this was the reafon why God fo often commanded the Jews to circumcife their hearts, and to wafli them and make them clean from their wicked ways and vain thoughts ; becaufe Mofes had direded their minds to that, and that was near to them, wherein and whereby it might be done. In another place, he bids them make them a new heart, Ezek. xviii. 31. How could that be done ? Why, by turning to God's
Spirit
The Ancient Principle of Truth, &c. igt
Spirit which ftrove with them, his power would ejffeit it in them ; and men are faid to purify their hearts, through the Spirit, in loving and obeying the truth which doth it, i Peter i. 22. John xvii. 17.
Secondly, By Job, who fpeaks of God's candle fhining upon his head, and of walking through dark- nefs by his light, chap, xxix. 30. He fpeaks like- wife of thofe that rebel againft the light, that know not the ways thereof, nor abide in the paths thereof, chap. xxiv. 13.
Thirdly, By David, who by it faw through the types and fhadows to the fubftance, and grew wifer than his teachers, he knowing the word within, and having his candle lighted by it, fo that he knew the inward law which converts the foul, and was led by God's light and truth fhining in his inward parts, Pfal. xliii. 3.
Fourthly, By Solomon, " The commandment is ^ " lamp, and the law light, and the reproofs of in- *' ftrudtion the way of life," Prov. vi. 23. Every one that experienceth the light, the law, the com- mandment within, knoweth it to be thus. Again, faith he, " The path of the juft is a fhining light, '^ that Ihineth more and more unto the perfect day," chap. iv. 18. Juft as a light, which Ihines outwardly, is to the outward man ; fuch is the inward light to the inward man; yea more: for inwardly the lighc and the way is all one. Chrift is the way, the truth, and the life, which are three names of one and the fame thing. And he that walks in the light, walks in the way of life and holinefs; which he that walks in the darknefs walks out of. I fhall mention but one place more, which is very differently rendered, it is chj]). XX. 27. The new tranllation renders it thus, " I'he fpirit of man is the candle of the Lord, fearch- "■ ing all the inward parts of the belly." The old thus, " The light of the Lord is the breath of m.an, " and fearcheth all the bowels of the belly." The heart of man (the unregenerate mind, the unregene- rate fpirit) is deceitful above ail things, and defpe-
T 2 ratciv
292 The Ancient Principle of Truth, &c.
rately wicked j that whereby God fearcheth it, is his light, his candle, his own Holy Spirit.
Fifthly, By the prophets, as Ifaiah, Jeremy, Eze- kiel, Micah, &c. who faid, " He hath fhewed thee, " O man, what is good. And what doth the Lord *' require of thee, but to do juftly, and to love mer- ** cy i and to humble thyfelf to walk with thy God ?** chap. vi. 8. How doth God fhew this to mankind, but by the inward light of his Spirit.
Sixthly, By John Baptift, who was the fore-runner, and teftified of Chrift as of the inward and fpiritual baptizer, who had his fan in his hand. What is that? What doth Chrift fan with ? What doth he fan, and with what ? The light within is a fan, the Spirit within is a fpirit of judgment and burning; it fcatters the darknefs j yea, it confumes and burns up the drofs and ilubble there.
Seventhly, By Chrift himfelf, who faid, " This is «* the condemnation, that light is come into the world, *« and men loved darknefs rather than light, becaufc «' their deeds were evil," John iii. 19. Mark how Chrift preached the light, (the feed, the kingdom, the leaven) and bid men bring their deeds to it, and blamed them that did not, ver. 20, 21. How can there be an inward Jew, an inward circumcifion, with- out an inward law, inward light, and inward tefti- mony ? And to this inward law and teftimony, muft the inward Jew daily have recourfe, and bring his deeds thither, to be judged and fcanncd there.
Again, Chrift faith, " I am the light of the world : ** he that followeth me ftiall not walk in darknefs, " but ftiall have the light of life," chap. viii. 12. How is Chrift the light of the world ? Or liow was Chrift the light of the world ? Was he only fo, as he appeared in that body of flefli ? Is he not fo in his inward and fpiritual appearance ? Is he not the univer- fal light, the Sun of righteoufnefs, which enlighten- eth the whole dark world ? Yet again he faith, " Yet « a little while is the light with you j walk while ye " have the light, left darknefs come upon you ; for
" he
The Ancient Principle of Truth, &c. 295
" he that walketh in darknefs, knoweth not whither " he goeth. While ye have the light believe in the " light, that ye may be the children of light," chap, xii. 25} 3^' This is Chrift's direftion to men how they may become true believers ; to wir, by believing in the light. The light fhines in the darknefs, (" ye " were darknefs) and by believing in it, men become children of it.
Eighthly, By the apoftles and evangelifts. They were fent to turn men from darknefs to light, Adls xxvi. 18. and they teftified of the light they were to turn men to ; delivered their meflage that God was light, and that in him was no darknefs at all. They preached Chrift the light, the life, the way, the truth; they turned men from Satan's fpirit, which is dark- nefs, to God's Spirit, which is light.
John the evangelift teftified of " the Word which *' was in the beginning," and faid, " In him was life^ " and the life was the light of men. And the light *' fhineth in darknefs, and the darknefs comprehended *^ it not," chap. i. 4, 5. And again faith, fpeaking of him, " That was the true light, which lighteth " every man that cometh into the world," ver. o.
Paul faith, " Whatfoever doth make manifcft is " light," Ephef v. 3. Wherefore " Awake thou " that fleepeft, and arife from the dead," ver. 14. for God hath fent forth the light of his Son to roufe thee. Again, he profelTedly averrcth, that the word nigh in the mouth and heart, was that word of faith which he preached, Rom. x. 8. If fo, then that is the word of faith which is to be believed in, if men would believe in Chrift, and be faved by him.
James fpeaketh of God as the Father of lights, from whom every good and perfect gift proceedeth, chap. i. 17. Then furely from him is the grace, and the gift (the free gift) by grace, which is upon all to juftiftcation of life, that receive it, and follow the teachings of it.
Peter fpeaks of the more fure word of prophecy, to which men fhould take heedj and wait (in taking
T 3 heed
294 The Ancient Principle of Truth, &c.
heed to that) for the dawning of the day, and the atifing of the day-ftar in the heart, 2 Peter i. 19. Indexed, all men ought to wait for, and give heed to, the light of God's Holy Spirit, and the holy pro- phecies, warnings, and directions thereof in their hearts.
And John, at laft, as I may fay, in that book of the Revelation, (clofing up the teftimony of that age and generation) fpeaks of walking in the light of the Lamb, chap. xxi. 23, 24. (which every one that comes to witnefs the true light ought to do, elfe there is no true fellowfliip with God, nor with his fandificd ones, who are gathered into and walk in the light, even as God is in the light, i John i. 7.) And the angel that opened the prophecies and myfteries of that book to John, faid, that " the teftimony of Jefus is the <* Spirit of prophecy," chap. xix. 10. So then, he that hath this fpirit of prophecy, he that hath this in- ward light, hath the teftimony of Jefus ; but he that hath it not, hath not the teftimony itfelf, but only words concerning the teftimony. For this is the dif- tinftion between the true believer and the falfe : the true believer hath the fpirit of prophecy, the witnefs in himfelf, i John v. 10.: the falfe believer hath but the outward teftimony or relation of things j but not the inward fubftance, the covenant and law of life within.
Q^ U E S T I O N II.
}fn:)at doth this light Sn inwardly in the hearts of tho[e> that receive it 3 believe in it 3 and give up to it ^
ANSWER.
It doth all that is requifite to be done, from the foul's coming out of fpiritual Egypt into the land of reft i and all that is heedful for its growth and pre- fervation there.
Firft,
The Ancient Principle of Truth, See. 295
Firfl, It enlighteneth. It fheweth what is evil, and alfo what is good, according to the meafure and pro- portion of it, and according to God's caufing it to lliine in the heart. It difcovers the myftery of dark- nefs, the myftery of ungodlinefs, the myftery of ini- quity, the myftery of deceit in all its myfterious work- ings i for nothing is hid from the light of him with whom we have to do. And it alfo difcovers the myf- tery of godlincfs, the myftery of holinefs, the pure way and commandment of life ; and gives all the be- lievers (the true believers in Chrift) this experience, that *^ his commandment is life everlafting." There is nothing the heart needs defire to know of God, but this makes it manifeft in the due fcafon. It opens the very myftery of the fcriptures, gives the right un- derftanding and application of the promifes, and ful- fils the prophecies thereof in the heart.
Secondly, It doth not only manifeft the good and evil, but likewife inclines the mind to choofe the good, and refufe the evil. It draws from the evil, and towards the good ; yea, and the foul is made wil- ling in the day of him who is light, and who appears in the light, and reveals his power there. There is a way, an highway, fpoken of, Ifa. xxxv. 8. called the way of holinefs, which the unclean can neither difcern nor pafs over to i but the light of the Lord Jefus . Chrift, the meafure of grace and truth wherewith he enlightens men, fo manifefts and leads into this way, that they that are taught and guided by him, (hall walk therein, and not err.
Thirdly, It fcatters the darknefs, breaks the power of the enemy •, it makes one with him who is all power, and giveth to partake thereof j fo that power is given to become fons in the light, to the children of the light; power given to become kings and priefts to God J power given to reign in the dominion of his life, in the dominion of his truth, over fin, over death, over deceit; and to offer up the holy living facrifices to God.
T 4 What
i^6 The Ancient Principle of Truth, &c.
What fhall I fay ? It is one with Chrift, it is of his heavenly Spirit and nature, it makes way for him, it leads to him, it fills with him, it brings into unity and fellowfhip both with the Father and the Son, where the peace which palTeth underftanding, and the joy unfpeakable and full of glory, abounds. This is the gofpel meffage, that God is light; and they that are gathered into and abide in this light, they are ga- thered into, and abide in unity and fellowfhip, both with the Father and the Son.
David had great fenfe, and great experience of this light of God's Holy Spirit, and of his truth fent forth, manifefted, and revealed in his inward parts, as is fignified, Pfal. li. 6. and again, in that vehement prayer of his, Pfal. xliii. 3. "Oh! fend out thy light " and thy truths let them lead me, let them bring ** me unto thy holy hill, and to thy tabernacles. Then ^' will I go unto the altar of God, unto God the *' gladnefs of my joy; yea, upon the harp will I " praife thee, O God, my God." Indeed when the light Ihines, and the truth fprings up in the heart, it leads to him that is true, it leads to the holy hill and mountain of the Lord, and to the inward altar ; which they have no right to, who ferve and worfliip at the outward J and the harp is known whereon the Moft High is praifed, even that inward harp, where- of David's outward harp was but the figure. There- fore they that come to the holy hill of God, to the mountain of the Lord's houfe, and to that holy build- ing which was reared there, they invite and encouf rage others to walk in that light which led them thi- ther, wherein communion with God, and one with another, and the bleflings of life and peace are en- joyed, Ifa. ii. 5.
But what Ihould I fpeak of the fufficiency of the light and grace of the Spirit of our Lord Jefus Chrift, or of what it is able to do, and of what he is pleafed to work by it ? I fhall only fay this, that as the ful- nefs was enough for Chrill, and to fit him for the work which he had to doj fo the meafure of grace
and
The Ancient Principle of Truth, &c. 297
and truth which he beftows, is enough for every man» ** My grace is fufficient for thee," faid God to Paul ; and fo it is for every nnan. There is no want of fuf- ficiency in the grace of God, in the feed of the king- dom, in the pearl of price, in the holy leaven, in the heavenly fait 3 but the virtue and ftrength of it is greater than the enemy is able to wlthftand ; and he that keeps to it, and departs not from it, fhall feel life and power fpringing up in it, to quicken him and carry him through all that God requires of him. For the water which Chrift gives is a well, fpringing up (in him to whom it is given) unto life eternal •, and this water is able to wa(h, able to nouriih, able to fill the foul with living virtue, which waiteth for it and partaketh of it. And all the nations of them that are faved, are to walk in the light of God's Spirit. To this men are to be turned, unto this they are to be gathered, into this they are to be tranllated (even' from the kingdom of darknefs, into the Son's mar- vellous light) ; and being changed by it (into its na- ture) become light in the Lord, and ought to walk in the light, as God is in the light, 1 John i. 7.
(QUESTION III.
Ho'W doth the mind come to he enlightened^ and the can^ die of the Lord come to be Jet up in the foul ?
A N S WE. R.
By God's caufing it to fhine there, and the mind's being turned to it, and given up to be exercifed by it, as it pleafeth the Lord to caufe it to Ihine.
The power of the Lord reacheth to the pure prin- ciple of life and light in the heart, in the iVafons of his good pleafure. This being reached to and touched by the Lord, anfwers his touch, his vifit, his call ; and the mind being turned to it, fenfible of it, and willing to let it into its nature and fpirit, and to be- come
298 The Ancient Principle of Truth, &c.
come one with it (fufFering with it, and bearing Its crofs) J the feed cometh to grow there, the light which ■was hid and overwhelmed under the earth (under the earthly wifdom, the earthly will, the earthly know- ledge, the earthly defires, the earthly delights, &c.) cometh to be lighted up there j yea, the life cometh to be quickened more and more, and the holy leaven to fpread more and more there. And this fenfible plant of God's renown being thus entertained, and being not afterwards grieved, defpifed, quenched, or hurt, by the giving way to, and letting in of that which is contrary to it, it Ihooteth up into a kingdom of righteoufnefs, into a tree of righteoufnefs, within the compafs whereof, and under the IhadOw whereof, the foul fitteth down in peace and reft, and is defended and nourilhed with that which is pure and living, and full of the pure fap and virtue, and fo becomes ftrong in the Lord, and in the power of his might, againft the power and ftrength of darknefs. Now this all men may experience, (at firft in fome low meafure and degree, and afterwards more and more) as they come to feel after, and have a fenfe of that which is of God, and good in the heart, and come to join and give up to it. For then it will be working againft, and purging out, that which is of a contrary nature, and overfpreading the heart with its own natures in- fomuch as that which was the leaft will become the greateftj and that which was the loweft of all (and indeed trampled under foot) will rife up into domi- nion and power over all, and bring all under. So th^t the lofty city, the lofty building of fleflily wif- dom, and of fin and iniquity in the heart, will be laid low, and the feet of the feed ftiall tread it down ; even the feet of that which was once poor and needy, until it was anointed, and its horn exalted by the Lord.
QUES-
The Ancient Principle of Truth, &c. 29^
(QUESTION IV.
How is the light or candle of the Lord diminijhedy and at length extinguijhed or put out injome ? Or how cometh that dbout ?
ANSWER.
By their neglecling, defpifing, quenching itj heark- ening and giving way to the contrary fpirit in its mo^ tions and temptations. For as the good let in, flops and works out the evil ; ib the evil let in, ftops and works out the good : fo the Philiftine nature given way to, ftops the inward well which Jacob had digged and opened. There is a time when life is a myftery, a fountain fealed -, and there is a time wherein God un- feals the fountain, and opens the myftery in the heart." Oh ! then great care is to be had, and the foul is to lie very low in the pure fear, that it may continue in his goodnefs, and walk worthy of his love, that the fountain may be kept open, and the pure fprings of the holy land flow, and not be fealed and fhut up again. For there are fome that rebel againft the light, and they dwell in a dry land. There were fome that did always refift and vex God's Spirit, and the Lord's •Spirit ceafed ftriving with them, and gave them up to a reprobate {^vS.^ and judgment concerning the things of God. There are fome that do not improve God's good talent, and from them that which was once given is again taken away. Yea, the candle of the wicked fhall one time or other be put out, and they Ihall be filent in darknefs, and their mouth ftopped from having any thing to fay againft God, his truth, and people, for evermore. And all men had need to take heed how they be wanton with the grace of God, or defpife the day of their vifitation by the holy light of God's Spirit ; for if God take away the talent, if God put out the inward candle, who can light it again ? Oh ! how did poor David, the man
after
^00 The Ancient Principle of Truth, &c.
after God's own heart, fufFer by letting the enemy's temptations in upon him ! " Cafl: me not away from ** thy prefence," faid he, " and take not thy Holy " Spirit from me.'* Indeed he did lofe his condition at the prefent, and he fpeaks as a man in danger of being quite undone; though afterwards he came to comfort and aflurance that God would reftore him to the joy of his falvation, and light his candle, and enlighten his darknefs again.
But I am not infenfible of what doubts and dis- putes there are in mens minds about this teftimony which we give (from certain knowledge and true ex- perience) concerning the light wherewith God enlight- cneth fouls. At firft, when the teftimony firft came forth, men would not grant fuch a thing as a light from God in men, which convinced of and reproved for fin ; but now there are many will afTent to that, who yet cannot believe it to be a meafure of the grace and truth which comes by Jefus Chrift, and that in it the fufficiency and power of God is revealed, againft the ' ftrength and power of Satan. But let fuch ferioufly confider,
Firft, Who they are that have teftificd, and teftify, of this light. They are perfons who generally have been deeply exercifed in religion : perfons who have- read the fcriptures very diligently, with much praying and waiting upon God, for the true, certain, and clear underftanding of them : perfons who (feveral of them) have had experience of moft (if not all other) feparated ways, but could never meet with the anfwer of the cry of their fouls, nor with fatisfadlion to that birth which breathed in them after the Lord night and day.
Secondly, What their teftimony is j which is mani- fold. As firft, that they were by the Lord (even by his Holy Spirit, and the fhinings and fpringings of hia precious feed in ,them) turned to this light, and ihewn it to be of God. Secondly, That in turning to it, they ftill meet with the prefence, appearance^ and powei: of the Lord working in their hearts.
Thirdly,
The Ancient Principle of Truth, Sec. 301
Thirdly, That it did not only difcover fin to them, but alfo powerfully refift it, fight againft it^ and bring it under; which no light and power befides the light and power of God's Spirit can do. Fourthly, That the life of the Son is manifefted and revealed in it, and they come therein truly to fee, and tafte, and handle the Word of eternal life. Fifthly, That in this light they come to witnefs cleanfing by the blood of the Lamb, and the everlafting covenant made with them, (even the fure mercies of David) and the holy precious promifes fulfilled in them, "hereby they are made partakers of the divine natu*-^, and come to witnefs an entrance into the holy city, and drink of the ftreams of the pure cryftal river, which refrelh and make glad the city of our God, and all the taber- nacles wherein he dwells. Laftly, to mention no more. The Lord hath fhewn them how this had been formerly with them, even in the days of their former profeiTion ; and how God had wrought by this in them in former times, though they then knew it notj and that all their ability then to underftand any thing of God aright, or to pray unto him, or reap any true benefit from the fcriptures, was through the ftirring of this in them, whereby God even then, in fome meafure, enlightened and quickened their minds. For there being fuch a principle in man, it works vari- ^oufly, and many times when he is not aware of it: and he hath benefit thereby, if he refift it not, but receive its influence and operation, though he hath not the ftrideft knowledge and difcerning of it.
Thirdly, Again confider whether the light of Chrift's Spirit, or the grace and truth which is come by Jefus Chrift, hath not this property of difcovering, convincing, and reproving for fin. Doubtlefs the law of the Spirit of life in Chrift Jefus, in the loweft miniftration of it, is of that nature, that it difcovercth and fighteth againft the law of fin and death, where- ever it finds it And whether the Comforter, the Holy Spirit of truth, who leads but of all error and falfe- hood, and into all truth, is not as well to be known
by
302 The Ancient Principle of Truth, &c.
by this, even by his convincing the world of firl, and inwardly reproving for fin, as by his comforting of the faints, in their holy travels out of fin, and battles againft fin.
Confider, Fourthly, whether any thing can convince of fin but the light of God's Holy Spirit Ihining in the heart ? There may be an outward declaration of fin by the law outward j but it never reacheth the heart and confcience, but by the fhining of the light inward. Nay, it cannot fo much as reach to the un- derftanding, but as God opens the heart, and brings home the convidion by his light and power. This we have experience of in the Jews ; who though the prophets came with certain evidence and demonftration from God's Spirit, yet they were not convinced there- by, but flood it out againfl the prophets, and juflified themfelves againfl the voice and Word of the Lord ; their eyes being clofed, their ears fhut, and hearts hardened againfl that of God in them, as may be read in Jeremiah, chap. ii. and divers other places, even to admiration. And what wickednefs is fo great which the hardened man will not plead for, and be defending and juflifying himfelf in! Yea, if God do open mens underflandings in fome meafure, fo that they cannot but confefs fuch and fuch things to be evil in general, (as pride, covetoufnefs, drunkennefs, riotoufnefs, excefs in apparel, lying, fwearing, &c.) yet they are not able to fee the evil and danger of thefe things in and to themfelves, but have covers and excufes to hide them, unlefs the inward light and Spirit of the Lord fearch their hearts, and make them mani- fefl to them.
Fifthly, Confider the weight and proper tendency of thefe two fcriptures, and do not form another mean« ing, and fo put off the drift and intent of God's Holy Spirit in them. The firll is that of the apoflle, Ephef. V. 13, 14. " But all things that are reproved, are «* made manifefl by the light : for whatlbever doth " make manifefl, is light. Wherefore he faith. Awake, ** thou that flcepefl," &c. Every man is bid to
awake.
The Ancient Principle of Truth, Sec. 303
awake, becaufe every man hath fome proportion of that in him, which (if hearkened to) will reprove, roufe up, and awaken him, and lead him from among the dead, to him who gives the light, and caufeth it to fhine in him, even in the midft of his darknefs and corruption, that it might awaken him out of it. The other fcripture is that of Gal, v. 27. where the apofile fpeaks of the flefh lufting againfi the Spirit, and the Spirit againfi the flefh, and thefe two are contrary. Did not God's Spirit ftrive with the old world ; not only with the fons of God, who had corrupted them- felves, but with the reft aifo ? And what is it that hath ftriven with wicked men fince, and that doth flrive with wicked men ftill ? Is it not the fame good Spirit? What is it alfo that inwardly refifts and lufts againft the will and ftrivrngs of God's Spirit ? Is it not the fiefli ? So here are the two feeds, the two princi- ples (which are contrary one to the other) near man. For there is the creature man, (which of right is the Lord's) into whom the deftroyer hath gained entrance, and in whom he rules by the law of fin and death. Now he who made man, feeketh after him, and find- €th out his enemy in man, and giveth forth a law againft him inwardly in the heart ; which, fo far as any man gives ear to, believes, and receives, there arifeth prckntiy a fight and ftriving between thefe two contrary principles in him, fo that this man cannot do the things that he would. Now that which thus ftrives againft fin in any 'man, and troubles him be- caufe of fin, reproving and condemning him for it, that is of another nature than the fieih, (which har- bours fin) and contrary to it.
Laftly, Confider the great love of God to mankind, and the great care he hath of them. Firft, as touch- ing their bodies ; how doth he provide for the bodies of all mankind ! He would have none hurt, none de- ftroyed; but feedeth all, nouriflieth all, making plen- tiful provifion, and giving fruitful fcafons ; caufing his fun to fliine, and his rain to defcend on all. Then as to their fouls, he knoweth the precioufuefs thereof,
and
304 The Ancient Principle of Truth, &c.
and what the lofs of a foul is ; yea, he knoweth how eager the devourer is to deftroy, and fetteth himfelf againft him. He is the Father of fpirits, and his Son the Shepherd and Bifliop of fouls, whofe nature it is to gather and fave -, and it is faid exprefsly of God, by the teftimony of the Spirit of truth, that he would have all to be faved, and come to the knowledge of the truth. And whereas it was faid to the Jews, that God was as the potter, and they as the clay, and he could make them veffels either of honour or diflionour at his pleafure, Jer. xviii. 6. yet it was to this end, even to invite and encourage them to be fubje6t to him, that they might be made veffels of honour by him, as appears ver. 11.
Now confider, if God be as tender of fouls as of the bodies of men, doth he not make provifion for the foul as well as for the body ? Would he not have the foul live, and would he not have the foul fed as well as the body ? If fo, then needs muft the light of his Holy Spirit fhine inwardly throughout all nations, and the faving grace and power be manifeft every where, even in every heart, in fome meafure, and the flefh and blood of the Son of God (which is the foul's food) be diftributed to all. And truly the Lord is not an hard mailer to any (as the unprofitable fervant, in every difpenfation, is ready to account of him) ; for the times of ignorance and darknefs God winketh at, or paffeth over, being very tender towards men in thateftatej yea, a little that is of him turned to and heeded, according to the meafure of underftanding that God gives, will be owned and accepted, even in the midft of a great deal of darknefs and evil working againft it.
There was a time before the law (for the law was given by Mofes) : what faved then ? Was it any thing but the faving grace, the faving light, the faving Spiiic, the holy anointing, could any be faved but thereby ?
What faved under the law ? Did the fhadows then fave, or the fubftance of life veiled under them ? Did
not
The Ancient Principle of Truth, &c. 305
not the Spirit then work inwardly, redeem inwardly, fave inwardly ? Did not the word or cominandmcnt nigh in the mouth and heart (to which Mofes, by God's diredlion, had turned their minds) enlighten and fave inwardly ?
And any of the Gentiles, as the Word or Spirit of life did work in them, did it not circumcife inwardly, and fave them alio ? So that though they had not the law or miniftration of Mofes outward, yet they had the inward writing from God on their hearts, and fhewed the work and efficacy of it there, and Ihall at laft bejullified by, and according to, the everlafting gofpel, which juftifieth all whatfoever, fo far as in any meafure they receive and are fubjecft to the light and law of God's pure Spirit, which the carnal mind cannot receive, nor be fubject to.
Oh! that men could die to themfelves, even to, their own wifdom and prudence, and not lean to their own underftandings, nor idolize their own apprehenfions and conceivings, but wait to receive underflanding from God, who giveth liberally of the true wifdom to thofe that afk and wait aright ! And how doth God give true wif.iom and underflanding ? Is it not by the fhining of his lio;ht in the heart? Oh ! that men were turned inwardly thither, and inwardly dead to that wifdom and prudence from which God ever hid things, and ever will ! He that will be truly wife, muft firft become a fool, that he may be wife; that is, he mufl not ftrive to learn in the comprehenfive way of man's wifdom and prudence, the things of God's kingdom; but feel the begectings of life in his heart, and in that receive fomevvhat of the new and heavenly under- flanding, and fo die to the other, and know no more the tilings of God after the flefh } that is, as a wife man, as a learned fcribe, as a great difputant, (for where is the wife ? Where is the fcribe ? Where is the difpucer of this world? Can they find out the myftery of life, tiie myftery of God's icingdom in this age, any more than they could in former ages?) but become a babe, a fool, and (o receive and bow to that which Vol. III. U his
3o6 The Ancient Principle of Truth, &c,
his own wirdom will call foolifhnefs, and account weaknefs j but the other birth, which is begotten and born of God, will know, and daily experience, to be the wifdom and power of God unto falvation.
A N
APPEAL
TO THE
Witness of GOD in all Consciences,
WHICH IS THE
More fare Word of Prophecy ? The Teftimony of the Scriptures without; or the Voice and Teftimony of the Light and Spirit of GOD within, in the Heart.
TH E apoftle Peter fpeaks of a more fure word of prophecy (or a more fure prophetical word, as the Greek hath it) than that voice which came from heaven, which they he'ard when they were with Chrift in the holy mount, 2 Pet. i. 18, 19. Now what this more fure word is, which ought to be given heed to in the moft efpecial manner, more than to fuch an eminent voice and teftimony from heaven, even from the excellent glory, is a very great and weighty queft:ion. Now Ibme affirm, that it is the word and teftimony of the fcriptures without; others affirm, that it is the voice, found, and teft;imony of the Word of Life within.
I do
An Appeal to the Witness, Sec. 307
1 do not know a fcripture that my heart hath been more tenderly folicitous about, defiring to give due honour both to the Spirit of God, and to the holy fcriptures, and allb to undcrftand what the Lord would have me in the moft efpecial manner give heed to, until the feafon came from him, in which he (hould caufe the day to dawn, and the day-ftar to arife in my heart. And now, that others might come to the fame underllanding and fatisfaftion alfo, are thefe following confiderations propofed in the weight of my fpirit to tliem.
Fufb, Confider how fure the word of prophecy was, how fure the voice and tertimony from heaven was ; than which, the apoftle direfts them to fomewhat as more fure. This 1 may clearly fay of it, it was un- doubtedly from God, and that in a very extraordinary manner, even in Chrift's prefence, when Mofes and Elias were with him, and God beftowing upon him honour and glory, transfiguring him before his difci- ples, caufing his face to fliine as the fun, and making his raiment white as the light, Matr. xvii. 2. And the intent of it was to give the difciplcs full evidence and fatisfa(5cion, (for the voice was not for his fake, but for theirs) or rather that they might have a full ground, after his death and rcfurre6lion, to tellify for the fatisfaction and confirmation of others j for till then they were to keep it fecret, ver. 9, Now that which was provided for this end, doubtlefs was very fure, and teilified by them who were chofen to be faithiul witnefTes in this lefpetl.
Secondly, Confider whether the teilimony of the prophets concerning Chrid were furer than the imme- diate voice from God himfelf? Were they furer to thofe that lived in thofe days, or to thofe that fliould come after, than this teftimony was to the apoftles, and to thofe that did communicate it in the will and counfel of the Lord ? The prophets did teftify from God's holy unerring Spiri^t ; but they that lived in thofe days did not always believe and receive their prophecies, but fometimes doubted of them, and
U 2 queftioned
3o8 An Appeal to the
queftioned them : yea, their prophecies were not al- ways evident, and clearly underftood by thofe who defiled to underftand ; but their vifions were many times a book fealed, both to the learned and unlearned. But this teftimony, this word of prophecy, this voice from the excellent glory, " This is my beloved Son, *' hear him") is a very plain, evident, full teftimony, eafy to be underftood by any in that prefent, or in after ages. And I muft confefs, as to myfelf, the reading of it did always deeply afFe6t and fatisfy my heart.
^ Thirdly, Confider the manner of God's appearing to the prophets, and compare it with the manner of this appearance. God appeared to them fometimes in vifions, fometimes in dreams. Mofes faw a bufti
\[^ burning, and heard a voice. " The vifion of Ifaiah, " the Ton of Amos," Ifai. i. i. And Ezekiel faw vifions, chap. i. i. And Daniel had a dream and vifions on his bed, Dan. vii. i. And Jeremiah had that fweet prophecy (of God's fatiating the weary foul, and replenifhing every Ibrrowful foul) in his fleep, Jer. xxxi. 26. Now here to thefe blelTed apoftles was a vifion given of the glory of Chrift, and of Mofes and Elias with him ; not in the mind or head, as Daniel's vifions were, Dan. vii. i.; but the excellent glory did appear, and Chrift, Mofes, and Elias were really there together on the mount, (which is more than a prophetick vifion of a thing) and Chrift was clothed with, and fwallowed up in, the glory. For God the Father did fct himfelf to glorify him, fo as never man was glorified before ; and the voice came (the certain voice j what voice could be more cer- tain?) from the excellent glory, " This is my beloved *' Son, in whom I am well pleafed," 2 Pet. i. 17. And this pure vifion of glory (even of God's thus appearing, and Chrift's thus transfiguring) they faw, and heard the voice which came from heaven, when they were with him in the holy mount. Now were the prophecies of the prophets that Chrift fliould be born in Bethlehem, and that he fhould be thus and
thus.
Witness of God in all Consciences. 309
thus, &c. equal to this in evidence and demonftration ? Why was John greater than the reft of the prophets ? Was it not in that he was choien to be the immediate forerunner and preparer of the way, and could point with his finger to the Mcfliah ? And yet is not this immediate teftimony from the excellent glory greater than the teftimony of John ?
Fourthly, Confider whether Chrifl's own words in the flefh to his difciples were furer than the voice from the excellent glory ? If I fhould extol the words of Chrifl: in the flelh above the words of the prophets which teftified of him, fhould I therein do the words and teftimonies of the prophets any wrong ? He was the Son ; he had the fulnefs of life, the fulncfs of the Spirit, the great authority and virtue of God his Father. " God (faith the apoftle) who at fundry " times, and in divers manners, fpoke in time paft: " unto the fathers by the prophets, hath in thefe laft " days fpoken unto us by his Son," Heb. i. i, 2. feeming to exalt and magnify God's fpeaking by his Son, and the way of this miniltration above the mi- niftration of the prophets (which miniftration was firft by him in the fleih, afterwards in Spirit, which is pro- perly called the miniftration of the Spirit, 2 Cor. iii. 8.) Now confider whether this fure word of pro- phecy from the excellent glory, fo immediately from "the majefty on high, was not intended by him as a feal to the faith of the difciples, as a feal to Chrift's appearance in the flcfh, and to what he had taught them (which was fometimes in parables, and not fo fully underftood by them) ; and Vv'hether this was not more bright, more ravifliing, more certain, more eibiblifhing, than his common prefence and appear- ance among them, and than tiiC words wluch he from the Father, not the Father fo immediately himfelf, fpake to them ? For that which is given to confirm a thing, is (in order of nature, and for evidence fake) more certain and clear than that which it is given to confirm,
V 2 Fifthly,
^JIO An Appeal to the
Fifthly, Confider whether the voice of God's Spirit and light within in the heart be not more clear and certain to him that hears it, than any word or tefti- mony from without? Is it not a furer word of pro- phecy than this relation or teftimony of the apoftles, of what they heard from the excellent glory ? Yea, is it not furer than any teftimony of the fcriptures, or than all outward teftimonies put together ?
Sixthly, Confider whether they who are turned from darknefs to the light, even to the inward manifefta- tion of God's Holy Spirit, ought not to give diligent heed unto it, until the day dawn, and the day-ftar arife in their hearts ?
Laftly, Confider what is the difference between this light ftiining (as a word of prophecy) in the dark place, and the day dawning, and the day-ftar arifing in the heart ? Is it not the fame light, only further re- vealed and ftiining in its glory, in the holy and pure place ?
The apoftle Paul excellently openeth the thing, Coloff. i. 25, 26, 27. Firft, he fpeaketii of the Word in general, which he was to fulfil, or fully to preach. Then he flieweth how this Word is a myftery, hid in the Gentiles, (for fo the Greek, ver. 27. is) even in them that believe not -, the Word is nigh there, the inftruftion and commandment of life nigh there. But in thofe that receive the grace, and believe in the light, and fo become children of the light, and walk in the light, as God is in the light : in them Chrift is rifen, and they are rifen together with him, and he is in them the hope of glory. So that the day hath dawned there-, the day-ftar hath rifen, and they know not only a meafure of grace from Chrift, but Chrift himfelf arifen, dwelling, living, acting, walking in them, and they in him.
Let thefe things be duly confidered of, and equally weighed in the holy balance, and then I dare appeal to every ferious and fober heart and mind, whether the inward light, the inward Word, the Word nigh in the mouth and heart, and the holy living teftimony
Witness of God in all Consciences. 311
thereof, the voice of the witnefs within, of the pro- phecy within, be not furer to that man that hath it, and hears and knows the voice of it, than any out- ward voice or teftimony whatfoever?
Obie6l. But Jome may obje£i thuSy or after this manner: I amjatisfied that there is a }Ford nigh in the mouth and hearty {to which Mofes did dire£i the Jews, and the apof- tles the Chrijiians) and that this Word doth enlighten the mind^ and dothjefarate in the mouth between words and words y and is a fwift witnefs againfi the bad words y and a jujlifier of the good words y which come from the truth and upri'^htnefs of the hearty and are feajoned with grace, I alfo believe that this Word is quick and powerful in the hearty feparating and dividing between the thoughts and intents there ; and that the teftimony thereof is Jurer and clearer (as to the hearts in which it fhineSy and to them whojc fpiritual ears are opened to hear its voice) than any words and teftimonies from without. And I atnfitified alfoy that they who are the fjeep of Chrifty do thus bear the Shepherd's voice y and do know both the voice behind theniy when it comes after them to reprove their wander- ings, and diretl their minds into the true way ; and alfo the voice before theniy when the Shepherd (who is the leader) pinteth forth his iheep, and goeth before them, and they follow him j for they know his voice, "^John X. 4. Tea, I have had the experience hereof in my own heart: for I have felt that work withiny and thai living fweet teftimony of God's Spirit in my own heart, which hath been more to me than all that ever I heard or read from without ; Jo that I can truly fay (with the Sa- maritansy John iv. 22.) Now I believcy not becapje of the teftimonies or words I have heard from without y but from the evidence and demonftration of lifcy and of God's holy Spirit in my own heart. Nor can I fee how the apofile Petery in this placCy can prefer the teftimonies of the prophets (for that which is called the New Teftament was not yet written and added to the old) before this glorious immediate teftimony^ from God Aimightyy zvhich Chrift was honoured withy and they were greatly honoured in being admitted to be beholders and witneffes of. Tet
U 4 fomewhat
312 An Appeal to thx
Jomewhat flicks with me ; namely^ thoje words of the apof' iky ver. 20, 21. wherein he plainly Jeems to me to /peak of the fcriptures or writings of the prophets^ as if they had been the more fure word of prophecy ^ which in this place he had dire5fed to. For why Jhould he Jay thus, " Knowing this firft," &c. unlefs he had intended the fame Word of prophecy which he had been /peaking of be^ fore^ and direSfing their minds how they might make u/e of that Word of prophecy f
Anf. Peter was the minifter of the circumcifion, and he was to deal with people who were great admi- rers and ftudiers of the letter; therefore, though he, as well as Paul and John, and the other apoftles, (Ron[i. X. and A6ls xxvi. 18. and i John i.) was to direft men to the Word within, and light within, yet he knew it was of great concernment to them rightly to read and be able to underftand the letter without. Therefore, having firft diredled them to the Word of prophecy, to the path of the juft, which is the inward Ihining light, to the light which Ihmes more and more in the dark place to them that give heed to it; in the next place it was very proper, ufeful, and ne- ceffary to direft them how to read the fcriptures aright. For indeed the oracles of God were given to them, RoiTi. iii. 2. and they ought to be diligent in the reading of them, that they might underftand the holy prophecies, and precious promifes, &c. and reap the hope and comfort of them, and be made parta- kers of the divine nature, which is the thing pro- mifed. And not only to the Jews, but to the Chrif- tians gathered from among the Gentiles in that age, Avere the fcriptures greatly ufeful : and fo they are alfo to fiicn as are gathered by the Holy Spirit and power of God in this age. The prophecies, the judgments, the promifes, the mercies, the experience, &c. are all ufeful, and profitable to thofe that read and under- ftand them in tiiC light of God's Holy Spirit. But the firft thing needful is, to turn a man's mind to the light, that he may have fomewhat to guide him, fome- what to ftay his mind upon in reading the fcriptures,
fgrne-
Witness of God in all Consciences, 313
fomewhat to open and unfcal the holy and divine words and nnyfteries to him. For no man can truly and rightly underftand the fcriptures, but as his mind is opened by the Lord, and the underftanding of words and things given him. So that this is exceeding ne- ceffary to be known (after a man is turned to the light and Word of prophecy within, and comes to read the outward oracles and teftimonies of the Holy Spirit) that all the holy men fpake not in their own wills, nor in the will of the flelh, nor in the will of man, but as the Spirit of God gave them words, and moved them to fpeak. And thofe words fpoken by God's Spirit knoweth none, but that Spirit which fpake them. So that no man ought to venture by his private fpiric to undertake to open and interpret thofe words ; but he muft firft receive the fame Word of life, the fame Spirit of prophecy within, and wait upon him, and learn to know his voice, who openeth' what and when he pleafeth to the fons of men. And fo when the fame Word of life fpeaks in a man's heart now, fhewing things to come, either concerning a man's felf or others, that man muft be careful to re- tire, and lie very low before the Lord, waiting upon him for the true underftanding and right interpretinf>- of his own words, elfe a man may eafily mifunder- fland and mifapply what was truly and rightly fpoken. So that this is the right way of underftanding the words of prophecy from the holy men of God in for- mer ages, and the inftruftions of the Word of life in the heart. " The fecrets of the Lord are with them *' that fear him." In the true fear the ear is opened, and the right underftanding given ; but in the wifdom of the flefli, and in the confidence thereof, it is eafy erring at any time from the true fenfe and right ufe of that which was opened and given by God, either for the foul's own good, or for the good of others.
To conclude this appeal : there is one confideration on my heart to propofe to the ferious and fober- minded j and oh ! that they might rightly confider and underftand id David was a man after God's own
heart,
314 An Appeal to the
heart, a wife man, an inwardly-exercifed man, an ex- perienced man, an holy, ijpiritual, heavenly man ; a man who knew the inward everlafting kingdom, and had the Spirit of God, and witneffed his truth in the inward parts : can ye think that David did not know the Word and commandment of life within ? Did not God write his law in his heart ? How elfe could he become a man after God's own heart ? Did not he wit- nefs the everlafting covenant, and the law thereof, the new law, the living law, even the law of the Spirit of life in Chrift Jefus ? Now when David faid, " the " law of the Lord is perfed, converting the foul," what law did he mean ? What is the law which con- verts the foul to God ? Can any thipg lefs than an in- ward power, an inward light, an inward law, an in- ward life, than the inward drawings and teachings of God's Spirit, convert the foul to God ? And what tef- timony is that which makes wife the fimple ? Is it not the inward teftimony ? What made him wifer than the ancients, and his teachers, who knew and could teach the law outward ? Were they not the inward teachings and inward precepts of God's Holy Spirit from the Word of life within, which doubtlefs was very nigh him, he being a man fo exercifed by God's Spirit, and fo formed after his heart ? And what are thofe right ftatutes which rejoice the heart, and the pure commandment which enlightens the eyes, and the clean f^rar and righteous judgments ? Are not all thefe things known within, and received within ? Doth not God put his fear within, in the heart ? Doth not God reveal his righteous judgments within againft lin and iniquity ? Oh ! how did JDavid cry out becaufe of God's dreadful judgments upon him for fin, and faid his fore ran in the night, and he watered his couch with his tears ! And in another place, " My flelh " trembleth for fear of thee, and I am afraid of thy ** judgments." And when he fpeaketh fo much (as in Pfal. cxix.) of God's word, God's law, his tefti- monies, precepts, ilatutes, judgments, &c. what doth ^le fpeak of? Doth he.fpeak of the outward or inward
Oiiniftra-
Witness of God in all Consciences. ^15
miniftration of the Word in the heart ? Doth he not fpeak of the inward writing, of the law in the heait, of the commandment in the heart, of the teflimony of life there ? For he had the teftimony within, the Spirit within, the law within, the light within, the inward and fpiritiial kingdom (wherein the holy dominion of God is revealed) he knew within j and fo believing, could Ipeak of the power and glory thereof, and of God's wondrous works, Pfal. cxlv. And when he faid, ** thy Word is a lamp unto my feet, and a light unto *' my path," what Word did he mean ? Did he mean the letter or law outward, or the Word nigh in the mouth and heart, which Mofes had tellified of, and directed the Jews to, and he himfcif had been very well acquainted with? Vs hen again he faith, *' Where- " withal fhall a young man cleanfe his way ?" and immediately giveth tlie anfwer, '' By taking heed ac- *' cording to thy Word, Doth he iiiean the letter' without, or the Word within ? What is it that cleanf- eth tlic heart, that cleanfeth the way? Is it any thing lefs than the water of life, than the blood of the ever- lalling covenant, than the Word of life and truth witliin ? " San6lify them by thy truth; thy Word is " truth." In the fenfe of that inwardly, and obedi- ence to it, is the renewing and fanilificacion f^^it. And fo this brings to be underiied in the way, and to keep "the teilimonies of life, and preferves from doing ini- quity. '' BlefTed are the undefiled in the wav," iaith he, "^ wlio walk in the law of the Lord. Blelk^d are " they that keep his teftimonies, that feek him with *^ the whole heart. Tliey alfo do no iniquity," tkc. Had he no experience oi' thefe things lumfelf ? Yea, furely. lie knew the holy heart, the pure heart, the new and heavenly image, the heart after God's own heart; and he knew wliat it was to walk in innocencv, and to be kept out of fin. Hear what he hunlelf faith, Pfal. xviii. 21, &c. *' For I have kept the " ways of the Lord, and have not wickedly departed <' from my God. For all his judgments were before ^f mc, and 1 did not put away his itanuces from me,
" I was
3i6 An Appeal to the
** I was alfo upright before him, and I kept myfelf " from mine iniquity." What was that ? Was not that it which had moft power over him, and was moft apt to entangle and enfnare him ? Now he that arrives here, he that doth this, that keeps himfelf from his iniquity, doubtlefs witneiTeth great power and vi6tory over lefler and fmaller fins. Was not David ftrong in the Lord, and in the power of his might ? Did not the Word of God abide in him ? Did not he overcome the wicked-one by the power thereof? How elfe could he walk thus in the ways of the Lord, as he exprefleth, and keep himfelf from his iniquity ?
Now this Word of life, thefe living teftimonies and precepts, yea, the everlafting ordinances and ftatutes of the new covenant, with the fure mercies of David, which Word Mofes had teftified of, and dire6led to, and David had experienced, (it being the pearl he had treafured up and hid in his heart) and which was the Word of faith which Paul and the other apoftles preached and teftified of, turning men from darknefs to this inward light j I fay, this Word, this living Word (and the inward miniftration thereof) God hath revealed and made manifeft in this our day, and hath turned the minds of many to it, and is daily in- viting men to Shiloh's ftreams, to the living waters, to the light and habitation of the living. Bleflfed are they that hear the joyful found, and come to the holy- mount and city of our God, where life lives and reigns, and is fed on by all the living ; who are God's eled, God's heritage, God's vineyard of red wine, God's inclofed garden, whom he watcheth over night and day, and watereth every moment ; and in whom he dwelleth and walketh, and is to them a God and Fa- ther, and maketh them daily fenfible that they are his fervants, children, and fpoufe, in whom is his great delight, and on whofe hearts and foreheads is written ** Holinefs to the Lord." Yea, and the Lord will blefs thee for ever, " O habitation of juftice, and •' mountain of holinefs !" And every tongue that
Witness of God in all Consciences. 317
rifeth up in judgment againft thee will the Lord God ■condemn for evermore. This is the heritage of the fervants of the Lord, whom the Lord hath gathered by the arm of his mighty power, (inwardly revealed and llretched forth in them, and for them) " and " their righteoufnefs is of me, faith the Lord."
POSTSCRIPT.
There is a Scripture now openeth in me, as it hath often done, and it hath been very fwee.t to jny tafte ; but I have not had freedom to, give it forth to others, as at this time it is with me to do : it is that fcripture Rom. ix. 18. ** Therefore hath he mercy on whom he *' will have mercy, and whom he will he '* hardeneth."
NOW many apprehend from this fcripture, as I alfo formerly did, that God hath chofen out a cer- tain number of perfons on whom he will have mercy, and fave by Jcfus Chrift the Lord; and that he hath palTed over the reft, fo that they were never intended to have any benefit by Chrift's death as to their eternal falvation. This the wifdom of man, from the letter of the fcripture and many other places, may eafily apprehend and ftrongly reafon for. But as the Lord openeth the mind, and men come to a fenfe of his nature and Spirit, and his intent in fending his Son, and receive the key which gpeneth the truth as it is in Jefus, they will eafily fee that this is contrary to God's nature, and his intent in fending his Son, and the
univerfal
ji8 P O S T S C R t ? T.
-liniverfal covenant of light arid life, and the manifeft teftimony of the fcriptures.
Firfl:, As touching the nature of God. His nature is love i love to all his creatures. He would not have it go ill with any of them. He needeth not their mi- fery to nnake himfelf happy. His nature is to love, to blefs, to favej not to deftroy or cut off, nor to afflict or grieve the children of men ; not to hurt either the body or foul of any : he preferveth man and bead, Pfal. XXX vi. 6.
Secondly, As touching his fending his Son. He fent him in his love to mankind, to fave mankind. His love was not to a few only; but he loved all his creatures, he loved all lofl: fouls, and he fent his Son to fave them all. He gave him light to enlighten them all, and he gave him life to quicken them all j only he difpenfeth this in different ways, according to the infinite wifdom and good pleafure of his Father.
So that. Thirdly, The covenant of light and life is tiniverfal, and nigh all mankind, by which the darkell parts and corners of the earth are at fome times en- lightened, and feel fomewhat of the quickening life. For the life is the light of men, and the light comes from the life, and is a quick, piercing, quickening light, conveying warmth and life, yea, living virtue into the darkell: hearts, as it moves and finds entertain- ment in them.
Laftly, As for the teftimony of the fcriptures, it is very clear that God would have none to perifli. " All fouls are mine," faith the Lord, Ezek. xviii. 4. « I have no pleafure in the death of him that dieth,'* ver. 32. And again, " As I live, faith the Lord <« God, I have no pleafure in the death of the wick- <« ed," chap, xxxiii. u. I have fent my light to enlighten all men, and turn all men, and I would have all men receive it, and be turned by it. I have Ihewed every man what is good, and what I the Lord require of him; and I would have every man anfwer the manifeftation of my light and Spirit in him. Do ye not read God's charge againft the whole earth,
Ifai.
POSTSCRIPT. 319
Ifai. xxiv. 5. that they had tranfgrcfTed the law, changed the ordinance, broken the everlafting cove- nant ? Why then they all had the law, had the ordi- nance, had the everlalling covenant; and for this caufe it is that the curfe and judgment comes upon them, ver. 6. So that this was the condemnation from the beginning, and this is the condemnation Hill, " that " light is come into the world, and men love darknefs " rather than light, becaufe their deeds are evil." Men are not condemned for want of light from Chrifb Jefus ; but becaufe they do not believe in, and obey that light which they have from him j becaufe they believe in the darknefs, believe in the dark fpirit, believe in the dark power, which rifeth up againd the miniftration of light in the heart, and do not believe in that which is given of God to difcover and work it out. What fhould 1 multiply fcriptures for ? That common fcripture is abfolutely undeniable, (as the Lord opens the heart unto the fimplicity of truth, and keeps it out of the fubtil enchanting wifdom) John iii. 16, 17. " For God fo loved the world, that he ** gave his only begotten Son, that whofoever believ- *' eth in him (hould not perifh, but have everlafting " life. For God fent not his Son into the world to ** condemn the world j but that the world, through " him, might be faved." What can be more naked and plain than thefe words of Chrift, who knew the very heart of God in this particular, and plainly de- clares what it is, even not to condemn, not to de- flroy, but to fave men from condemnation and deftruc- tion ? And v/ould Chrift have fo affectionately wept over Jerufalem, had he known it to be his Fatiier's will and determinate counfel that they Iliould have periftied, and not have been gathered and laved by him ? I ftiall add but one place more, where the apof- tle (who knew God's counfel, and underftood the myftery of election and reprobation, and liad the mind of Chrift) faith exprefsly, ,that " God will have all " men to be faved, and to come unto the knowledge ** of the truth," i Tim. ii. 4. What words can be
fpoken
320 POSTSCRIPT.
fpoken more plain and full ? And let people mind that thefe words arc far plainer and eafier to be under- ftood than thofe fcriptures which treat of eledlion and reprobation j which is a deep myftery j and men muft come to a growth in the truth, before they can receive that capacity which is necelfary towards the under- ftanding of them. But to open the thing a little, as it is now in my heart.
There hath been a three-fold difpenfation of God to mankind. A difpenfation of the law to the Jewsj a difpenfation of the gofpel (or promife, which was as well before the law as after it) to the called Jews and Gentiles j and a fecret hidden difpenfation of the myftery of grace, of the myftery of life and falvation, which the apoftle calls the myftery hid in the Gentiles, CololT. i. 27. For fomewhat of God, fomewhat of the nature and Spirit of Chrift, the fouls of all man- kind have had near them, to enlighten them, and to turn them from Satan's power to God ; though it hath not been a thing known to them, but a myftery hid in them.
Now that God did caft off any Jew under the law, or any whom he vifits with the grace and power of the gofpel, from a mere abfolute will in himfelf, be- caufe he would deftroy them and have them perifti, to fliew forth the praife of his juftice, and his abfolute fovereignty, this the true fenfe of life in me denies; but all have a vifit of that which faves heartily and in true good-will from God -, and he that is turned to that which God hath fent to turn him, ftiail be owned and faved thereby. He that believeth in the truth, in the light, in the Word nigh, even in the very loweft appearance of it, (for the loweft appearance is the fame thing in nature with the higheft, and the grace is faving in its very loweft appearance, as well as in its higheft) ftiall be faved thereby.
Now mark : God's grace, God's mercy, God's love, God's light, God's Spirit, God's power, &c. is his own, and he may do with his own what he pleafeth. Now it being by this that he ftrives, converts, and
faves }
POSTSCRIPT. 311
faves ; and it being in his own will and good pleafurc how long he will flrive and contend to fave j it lieth therefore abfolutely in him, even in his own will, what he will do in this kind. He may take advan- tage againft rebellious man, and cut him ofF when he will ; and again, he may drive and raife true fenfe in a man's heart, and give repentance, and pardon his tranfgrelTions, as long as he pleafeth; yea, he may fo change a man's heart, and fo create him a-new in Chrilt Jefus, and fo bring him into unity with the pure feed, and to that eftate in the feed, as that he may have alfurance he fliall never be utterly caft off; but that though he fhould fin, and tranfgrefs the holy law of God's Spirit, his iniquity fhall be chaltifed with flrip^s, and his foul recovered and brought back thereby, but not utterly rejefted by the Lord. Now it being thus, hath not God mercy on whom he will ? . And doth not he harden as he pleafeth ? Did not God give up the Jews to hardnefs, after much flriving with them ? Did not God give up the Gentiles to hardnefs, and to vain imaginations concerning the true God, after they had rejected a meafure of the true knowledge? Rom. i. 21. Have not the veffels of wrath, who are fitted to deftrudion, a day of much long-fuffering firft ? Rom, ix. 22. Had not the old world, who were fitted for that deilruclion of the "flood, a long day of patience and forbearance from God, his Spirit reproving of them, and Itriving with them ? To what end did God forbear them, and caufe his Spirit to drive with them ? Was it not to lead them to repentance, that thereby they might have avoided tiiat deftrudion, which, by their rebellion and ftiffnefs of fpirit again(t God's good and tender Spirit, they were fitted for, and expofed toi* See Rom. ii. 4. So for Cain, how tenderly did God deal with him ! how up- rightly did God feek his good ! Would not God have had him come to a true fenfe and repentance ? Would not God have had him believed and offered in the faith, and been accepted as his brother was ? And for Pharaoh, God indeed was againft that nature and fpirit in him which oppreffed Ifraelj but would not the Lord have Vol. in. X had
322 POSTSCRIPT.
had him denied and turned from that nature and fpirit, and let Ifrael go ? God would have no man do evil, and bring upon themfelves deftru6lion ; though in his jult judgment he is many times provoked to give men up to that which leadeth into and hardeneth in evil. So not only Pharaoh, but Ifrael alfo, was given up to their own hearts lufts, when they would none of the Lord, nor hearken to his counfel, Pfal. Ixxxi. 12. But faith the Lord, oh ! that it had been otherwife ! " Oh! '' that my people had hearkened unto me !" Sec. it fhould then have been otherwife with them, ver. 13, Sfc.
So that God of himfelf doth not defire the dellruc- tion of his creature j nor doth he defire to harden them, or to give them up to a deluding fpirit, that they might be damned j but men firft refufe the truth, and turn from it, or let it goj not receiving it in the love of it, or not liking to retain the knowledge of ic (which is death to the man's corrupt nature, fpirit, will, and wifdom, and fuch a crofs and yoke as he is in no wife willing to bear) j and then the Lord, in his juft judgment, gives them up to the deceitfulnefs of fm, to be hardened by it. Now this liveth in God's own breaft when and to whom to do it, according to his own will, and according to his own wifdom and counfel •, fo that it may be truly and properly faid, " he hath mercy and compaflion on whom he will, " and whom he will he hardeneth." But that God hath determined to harden any, without giving them a day of mercy j or that it is God's will and determi- nate counfel that men fhould reject the day of his mercy and precious invitation, that they might be hardened by him and perilli ; this is not God's truth, but mens mifapprehenfions upon true words, gather- ing meanings therefrom in their own wifdom, and not waiting upon God till he caufe the true light to Ihine in them, and thereby give them the true knowledge and underftanding.
Therefore, fince there is fuch mercy in God towards all, and he hath given all men a day of vifitation,
greater
POSTSCRIPT. 323
greater or lefler; yea, fince of late he hath caufed his light to (hine forth, and given this age fuch a vifita- tion as many ages have not had, oh! let men take heed how they clofe their eyes, (lop their ears, and harden their hearts againft it, left they provoke God to give them up to their own imaginary, conceited, fielhly comprehenfive knowledge of the letter, and fo feal them up in that hardnefs of heart and deafnefs of fpi- rit which they firft gave themfelves up to. For the letter, without the Spirit, killethj and fo doth all lite- ral knowledge : and there needs no greater curfe from God (it will fufficiently avenge the caufe of his re- proached light, and holy covenant of life in Chrift Jefus, now abundantly revealed and made manifeft) than to clofe mens eyes, and flop their ears, and har- den their hearts (in their literal knowledges and prac- tices) from beholding and partaking of the preciou? life and virtue of the holy and living miniftration in Chrift Jefus the Lord, wherewith God vifiteth and re- deem.eth his people.
Indeed the phyfician is come inwardly and fpiritu- ally, and he inwardly heals and reftoreth his people, faithfully feeking after the fick, the diftrefled, the broken, thev/ounded; pouring oil into their wounds, and healing them. But there are fome who are fo found and whole in their notional apprehenfions and practices, that they have no need of the phyfician, and them the phyfician pafTeth by, as unworthy of him, and whom he intendeth fliall have no fliare with him, " Ephraim is joined to idols," (he is well, he hath enough, he hath no need of me) " let him alone," faith the Lord. I will pour out the choice virtue of my fpiritual life and redeeming power among my ga- thered fheep and lambs, who have need thereof, and will rejoice therein, Thcfe will know my voice j thefe will juftify the appearance of my Spirit and power; thefe love the favour of my anointing and precious ointment, v.'hich runs down^from the head upon all the living body, and thefe fhall have it. Thefe under- itand how 1 have mercv on whom I will, and whom I
X 2 will
324 POSTSCRIPT.
will I harden j and it is my will to have mercy on the(c my once-greatly-diflreffed ones, and to deftroy (in- wardly to deftroy, oh ! who knows what that means !). the fat and the ftrong, and to feed them with judg- ment. Oh ! that men did know to whom the mercy and to whom the judgment belongs ! To the wifdom of the fiefh, to the wife comprehenders of the things of God after the flelh, is the judgment : to the poor, to the diftrefled, to the broken in fpirit, (not to them that are at eafe in their literal knowledge, but to the mourners in Sion after the holy God, and his living power and righteoufnefs) is the everlafting gofpel, the mercy, the love, the peace, the binding-up, the redemption which is by Chrift Jefus, the living Minif- ter in the holy fandtuary of our God.
NAKED
NAKED truth:
O R
Truth nakedly manifefting itfelf,
In Several Particulars,
For the Removing of Hindrances out of the Way of the Simple-hearted,
THAT THEY MAY
Come to true Knowledge, Life, Liberty, Peace, and Joy in the Lord, through the Virtue and Power of his precious Truth revealed and working in them.
Given forth by Way of
QJJESTION AND ANSWER.
Whereunto are added.
Some Experiences, with fome Scriptures, very fweet, and neceflary to be experienced in the Gofpel-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, b«t at length an happy Experiencer of, the Truth, as it is in Jesus,
ISAAC PENINGTON.
*« Blcflcd are the Eyes which fee the Things that ye fee." Luke x. 13.
: H T
cT a
■k V:
[ 327 ]
THE
PREFACE.
TRUE knowledge and true experiencCj efpecially concerning things of neceffity, and great con- cern to the foul, is very precious. As -, to know the true foundation, the corner-done, which God lays in his fpiritual Sion ; and the heavenly Jerufalem, which is the mother of all that are born of God ; and the gathering out of the fpirit of this world (with the vanity and falfliood thereof) into God's Spirit, which is truth, and no lie ; and the building up of the holy temple, in which God appears, and is worfhipped j and the heavenly communion with the Father and Son, in the one pure light which Ihines from them into the heart i and the one faith, the one circumcifion, the one baptifm, the one holy mountain, the one feaft of fat things made thereon -, the one water of life, the one bread, the one cup of falvation, &c.
Now the things of the kingdom are all at the dif- pofal of the king thereof. To him all power is given, in him are hid all the treafures of wifdom and know- ledge; he hath life in himfelf, and he hath life to dif- pofe of, and difpenfe to his. He gives the true knowledge, which is life eternal ; he gives repentance, and remiffion of fins. Fie teacheth to believe in the P'ather, and he giveth faith alfo. He is the Shepherd of the fheep, who by his voice quickeneth, and maketh alive, and leadeth, and prefeiveth, and nou- rifhcth up to life eternal.' Therefore, whoever will underitand aright, mull receive underftanding from
X 4 himj
t 328 ]
him; and whoever will repent aright, muft receive repentance from him ; and whoever will believe aright, muft receive faith from him ; and whoever will hear and fee aright, muft receive an ear and eye from himj and whoever will come unto him, and receive him, muft witnefs that new heart forming or formed in him, wherewith and whereby he is received. Men greatly miftake and err about the gofpel knowledge and religion, by beginning therein without the gofpel- fpirit and power.
Therefore that man that would not be deceived, and lofe his foul for ever, let him take heed how he begins, how he ftands, and how he proceeds in his re- ligion. The Jews ftood in the revelation of God's Spirit and power outwardly ; and the ftate of the Chriftians, the new-covenant ftate, ftands in the reve- lation of God's Spirit and power inwardly : for none can beget a new-birth to God inwardly, but his own Spirit and power working inwardly in the heart.
Therefore, thou that wouldft live with God for ever, and not perifti from the prefence and glory of his power, mind thefe three things :
Firft, God's inward vifiting thee, and making a real change in thee. I do not mean a change in thy mind from one notion to another ; but a change in ^thy heart from one nature and fpirit to another. This is. the great work, which nothing but the mighty power of God, which raifed Jefus from the dead, can cfFed in the hearts of the children of men. Now that this may be wrought out in thee, wait for the appearing and working of that power, which (by its iRppearing and working) doth effedt it daily more and more in thofe that unite to it, and give up to its operations. Oh ! wait to feel the power begetting fomewhat of its own nature in thee, leavening thee into its nature by the pure heavenly leaven where- with God waits to leaven thy heart 1 Thus feel thy beginning from the true root, from the holy princi- ple, from the feed of the kingdom ; and then wait to feci that grow up in -thee, and to grow up therefrom,
that
[ 3^9 ]
that as the beginning is pure, fo the growth may be pure alfo. For after God hath vifited thee, and be- gotten fomewhat in thee, and leavened thee in fomc meafure, fo that there is true life, true fenie, true hungerings, true breathings after the Lord and his righteoufnefs, after the fountain of living waters, then (in the next place) mind and wait to learn of the true teacher how to come to the true waters, that thou mayefb drink thereof, and of no dirty pud- dle, of thy own or any other's forming. Where are thefe waters difpenfed, and where are they to be found ? Why in the new covenant, which God makes with the hungry and thirfty fouls, as they come to the Shep- herd, and hear his voice, and learn of him, and fol- low him. Therefore thou muft wait to diftinguifli fpirits, and the knocks of fpirits in thy own heart. Thou muft know when the Shepherd knocks, and when the ftranger knocks ; and let in the Shepherd' ■when he knocks, and not let in the ftranger when he knocks. Thus, by knowing him, inclining thine ear to him, and hearing his voice, thou comeft to have the everlafting covenant made with thy foul, even the fure mercies of David, wherein the union with God is fure, the teacher fure, never more to be removed from thee ; the fear which God puts into the heart fure; the law of the new life fure, being fq written in thy heart by the finger of God's Spirit, as none can blot out ; the love of God fure, his prefervation fure, the inheritance of life fure. O fweet covenant! O holy covenant ! O bleifed covenant ! and blefted are all thofe fouls with whom God makes this covenant, and who are kept by him in the fenfe and enjoyment of it!
Now, laftly, after God hath made this covenant with thee, and fpoken peace to thee, and given thee of the power, righteoufnefs, and joy of the kingdom, and let the holy hedge of his power and wall of falvation about thee, thou muft take heed of going forth after any luft, after any defire of the flefti, after any temp- tation of thq enemy ; thou muft keep within the holy
limits.
C 330 ]
limits, and not touch any dead or unclean thing, left thou be defiled, and fo in degree feparated from him who is pure, iy^'.-'^fttl: brn- ,»f
The occafion oFwhat follows was briefly thus : There was a controverfy between me and another about many of thefe things, towards whom my love was in a travail j and having a fenfe on my heart that the enemy makes ufe of the wrong apprehenfions and miftakes he begets in mens minds about thefe things, contrary to the true knowledge and experience which God giveth to the children which are born of the hea- venly womb, who indeed alone can rightly plead for and juftify their mother, in this day of great ftrife and contention about the kingdom, and the right heir thereof; I fay, having this fenfe on my heart, and thefe things naturally fpringing up and opening in me upon this occafion, I was drawn in love, and in the motion of life, thus to give tiiem forth to others, hoping that the Lord may thereby open the minds of fome towards, and confirm the minds of others in, the fenfe and belief of the truth, and the inward ma- nifeftation of his Spirit, which difcovers and ftrives againft the darknefs, lulls, and corruptions in them. The Lord give people the fenfe of the ftrivings and reproofs of his Holy Spirit inwardly in their hearts, and join their fpirits thereto, that they may receive light, life, virtue, and ftrength from his Holy Spirit, and thereby witnefs the overcoming and keeping under the enemy of their fouls, that they may know what it is to have the feed of the woman bruife the ferpent's head in their own particulars, that fo the holy child, Jefus may be exalted, "(his horn exalted in them) and he may reign, and exercife his government in them, and they may become kings and priefts to God, and reign in him over all that his power is ordained to break and keep under, yea, utterly confume and de- ftroy, in the hearts of thofe that fubmit themfelves willingly to him, and walk in the light and leadings of his Holy Spirit. Amen.
N A K E n
[ 331 ]
NAKED TRUTH.
GIVEN FORTH BY WAY OF
QJJESTION AND ANSWER.
I. Concerning under/landing the Holy Scriptures truly and aright,
Queft. '\'\JHE'THER the fcripures can he under- VV fiood aright i without the light of God's Holy Spirit JJjining inwardly in the hearty and giving the true underftanding of them ?
Anf. No ; not poflibly. For as the outward eye cannot poflibly fee without the fliinnig of fome out- ward light, no more can the inward eye fee without the ihining of the inward light. God, who com- manded light to Ihine out of darknefs, caufeth the light of his Spirit to fhine in the hearts of people according to his holy pleafure, and thereby they come to fee. God feeth all things in his own light, in the light of his pure eternal Spirit j and in his light do the children of light fee light. The things of God's kingdom are holy myfteries, and the words which he fpeaks concerning thofe holy myfteries none can un- derftand, but as he pleafeth to open and reveal them. He hath given us an underftanding to know him that is true, i John v. 20. " The infpiration of the Al- " mighty giveth underftanding," (Job xxxii. 8.) without which, man is dead, and can neither hear, nor fee, nor underftand any' of the things of God's kingdom,
II. Con-
332 N A K E D T R U T H.
'II. Concerning the illuminating Spirit, andfanSii- Jying Spirit.
Queft. Whether the illuminating and fan^fifying Spirit he one and the fame Spirit or no ? becaufe it is affirmed by fame (and written by one to me as a found dijtin^lion of divines J which difiin£iion he faith he hath a mind I fhould learn) that there is a Spirit of fanotif cation ^ and that is peculiar to the godly ; and there is a Spirit illuminating, and that is oft vouchfafed to the wicked, as it was to Balaam.
AnJ. The Spirit which illuminateth, and the Spirit \vhich fanftifieth, is one and the fame Spirit ; and the illumination of the Spirit is in order unto fanflifica- tion. The fame light which difcovereth the darknefs, alfo chafeth away the darknefs, as it is received and fubjefted to, and purifieth the mindj for the light hath not only a property [of enlightening, but alfo of cleanfing and fandifying. And the reafon why men are not changed, juftified, and fandified, in and by the light, is becaufe they love it not, a,nd bring not their hearts and deeds to it ; and fo it is their reprover and condemner, and not their juftifier ^nd faudifier. But the fame Spirit, light, and life which enlighten-' eth, alfo fandifieth, and there is not another.
in. Concerning the Holy Spirit of God, and the Holy Scriptures,
Queft. Whether they be always joined -y or fome may have the Spirit, who have not the fcriptures j andjome may have the fcriptures, who have not the Spirit ?
Anf, The Holy Spirit of God, and the holy fcrip- tures, are not always joined together; for fome in the dark corners of the earth may be vifited by the Spirit, become fenfible of the Spirit, and receive the Spirit, who never heard of the fcriptures 5 and many may
have
NAKED TRUTH. 333
have the fcriptures, and yet be very ignorant of, and ftrangers to, God's Holy Spirit j as the Jews were, who had thenn read in their fynagogues every fabbath- day, and yet Chrift told them, *' Ye neither know ** the fcriptures, nor the power of God."
IV. Concerning the Law of the Lord, which is perfeSly and which converts the fouL
Queft. What is the law of the Lordy which is perfe5i, and converts the foul? Is it the outward law or writing in the letter, or the inward law and writing in the Sprit ?
Anf. No man is, or ever was, or ever can be, con- verted to God from the inward law of fin and death, but by the inward law of life and righteoufnefs written in the heart; and 1 am lure that law is perfed, the' new covenant is perfecl, and the law thereof perfefl; the law of the Spirit of life in Chrift Jefus perfe6t, which converts the mind to Chrift, the righteoufnefs of God, and fets it free from the law of fin and death. And David was a fpiritual man, and knew the inward covenant, and the inward creating of the heart anew, and God's holy and free Spirit, and the law and teftimony thereof. I will grant a great deal to the letter and miniftration outward j but I muft attribute more to the inward ; or elfe God's light, and the holy experience which he hath given me, will condemn me. And as the Jew outward had the law, and teftimony, and ftatutes outward •, fo I am fure the true Jew, the Jew inward, hath the law, and tefti- mony, and ftatutes inward, written in his heart by the finger of God's Spirit ; yea, and the fame Spirit put within him, to caufe him to keep this law, and the holy teftimony, ftatutes, and judgments of the Lord i and the fpiritual Jacob, and Ifrael of God, in this the day of their redepnption and falvation from on high, do follow the Lamb whitherloever he goes, and walk in the light of the Lord,
V. Con-
^^4 NAKED tRUTH.
V. Concerning David*s longings, exprejfed in Pfah
xlii. xliii. cxix. and other places,
Qucft. JVere David's longings more after the law out' ward, or after the law and light of God's Spirit inward?
AnJ. David was a man after God's own heart j a man that knew an inward and clean heart of God's creating, and knew the free Spirit of the Lord, and the frefh fpringing life thereof, and the leadings of the pure living truth inwardly in his heart, and this was it he moft efpecially prized and longed after. *' Create *' in me a clean heart, O God, and renew a right *< fpirit within me^ and take not thy Holy Spirit from " me," &c. faith he (Pfal. li. lO, ii.) after his fall, fhewing what he had been acquainted with before, and what he now (God having touched his fpirit afrefh) began to long after again. And faith he, in another place, ** Oh! fend out thy light and thy " truth; let them lead me, let them bring me unto *' thy hill, and to thy tabernacles," Pfal. xliii. 3. Oh! the fweetnefs of light within, truth within ! Oh! the precious leadings and drawings thereof, which were once felt, upon a frefh and tender remembrance thereof, cannot but be longed after again! '' ^'
VI. Concer7iing the Sunt or Fountain of fpirit ual
light.
Queft. Whether the holy fcriptures, or written tejlimo^ flies y be ft he fun or fountain, and the light within but a ray or Jlream from them ? (as is affirmed by my antagonifl).
AnJ. It is juft quite contrary : for the holy men fpake the holy words from the inward light and quick- ening life of God's Spirit within them j fo that that 'was the fountain in them, and is fo ftill. "With thee ** is the fountain of life j and he that believeth," as •the fcriptures have faid, " out of his belly fhall flow '* rivers of living water. This fpake he of the Spirit,*'
(John)
NAKED TRUTH. 33^
(John vii. 39.) that is the fountain. *' The water " that I (hall give him, fhall be in him a well of ** water fpringing np into everlafting life," John iv. 14. Who efteems and honours the fcriptures aright? He that believes their teftimony, comes to Chrift, and makes his Spirit, light, and life all; or he that fets the fcriptures in the (lead of that Word of life which they came from, teftify of, and point men to, as the fountain and foundation of life and falvation to all mankind ?
VII. Concerning the Word's being a Jire and a hamjner to burn up the chaffy and break the rocks in pieces.
Que ft. Is the Word., which is afire ani hammer^ the^ tejlimonies and declarations of the holy fcriptures without^ or the Word nigh in the mouth and heart F
Anf. That which I have felt hammering inwardly, that which 1 have felt burning inwardly, (unquencha- bly, as the mind has been kept to it) has been the Word of life itfelf, from which the good words and holy teftimonics proceed. That which does the work in the inward Jew, is the inward miniftration of the inward covenant, the appearance of God there : he is the confuming fire; he is the Spirit of judgment and burning, who, by his holy flamings inwardly, burns up the filth of the daughter of Sion. A man may be exercifed in the letter all his days, and yet witnefs nothing of this inwardly in truth and righteoufnefs ; but he whom the Spirit of judgment and burning in- wardly comes nigh, and whofe fiefh is kept in that holy furnace, it will be confumed there day by day, until it be quite v/afted and deftroyed, and fo he come to be judged according to the flelh, and to live to God in the Spirit.
VIII. Con-
3sS N A K E D T R U T H.
VIII. Concerning God's writing his law in the heart,
C^ueft. How doth God write his law in the heart ?
AnJ. By his Spirit and power working there, where- by he both creates a new heart, and writes the new law, even the law of the Spirit of life in Chrift Jefus, in the new heart. " The ifles (hall wait for his law." Whofe law ? The law of the Mefliah, the law of grace, which gives dominion ; the law of the anoint- ing, the law of the new-birth, the law of the holy {zt<^. " His feed remaineth in him," i John iii. 9. In that feed is the new nature, and the new law both. What is the law of fin ? What is the law of death ? How is it written in the heart ? How doth the enemy write it there, but by his corrupt fpirit and nature ? And doth not God, by his holy Spirit and nature, write the new law, the law of life, in the hearts of thofe that are renewed and made tender to the ini- preflions of his holy quickening power ? Every motion and drawing whereof is a law to them who are born of the Spirit, and taught of God to eye and walk after the quickening Spirit.
IX. Concerning the inward light of God's Spirit,
Queft. What is it which the mind is to be turned to, to enlighten it, and to work the darknefs and corruption out of it '^
AnJ. It is no lefs than the light of God's Spirit ; nothing elfe can do it. The day-fpring muft arife from on high in the heart, or there will be night for ever there. , All notions or apprehenfions concerning the light will not do it ; it is the fhining of the light alone inwardly which is able to expel the darknefs there. It was not for nothing that Chrift came a light to enlighten men, and direded men to follow him the light, that they might not abide in darknefs, and that he fent his apoftles with this meffage, that " God is
" light.
N A K E D T R U T H. 337
** light, and in him is no darknefs at all;" and fo gave his apoftles wifdom, authority, and power to turn men from the darknefs to the light. And if the darknefs was within, which they were to be turned from, furely the light mud fliine within, to difcover the darknefs, and to that light muft they be turned. And in this light the Holy Spirit is received, and dwells there J but out of this light, and the limits thereof, in every heart, dwells the unclean and dark fpirit, and hath power and rule there j for nothing but the light and ftrength of God's Spirit is able to break his kingdom and dominion inwardly in the heart.
X. Concerning the minifters and minijlry of the gofpeh
Queft. Who are the minijiersj and what is the minijirjf of the gofpel?
AnJ. They are the minifters of the gofpel. who have received the Spirit and power wherein the miniftry of the gofpel flands. For Chrift came in the Spirit and power of the Father, and he fends his apoftles and minifters in the fame Spirit and power, that they might be able to beget, and reach to that birth which is to be begotten and miniftered to. It is one thmg to be a minifter of the law, and to minifter letter; and another thing to be a minifter of the gofpel, and to minifter Spirit. The apoftles were able minifters of the New Teftamenti non of the letter, but of the Spirit ; and fo are all in a degree, who fucceed them in any meafure or proportion of their miniftry. For the miniftry of the gofpel is in the light, Spirit, and power of the Moft High, to turn j^eoples minds to a pro- portion of the fame light, Spirit, and power in them- felves, and fo to come to the manifeftation and quick- ening of the fame life in themfelves, that fo they may walk in the fame light. For the life is the light j and he can never have light, or fee light, who comes not firft to feel fome virtue from the quickening power. Oh ! how precious is this miniftry 1 Blefl^d be the
Vol. Ill, y Lord
338 N A K E D T R U T H.
Lord for his renewing of it in thefe our days 1 And this miniflry is not to be confined to an outward order of men, as the miniftry of the law was j but whoever hath received the gift, fo he is to minifter, as the Lord guides, leads, and orders him in the ufe of that gift which he hath beftowed upon him for that end. And what if he be an herdfman, a filherman, a tent- maker, or the like ? Yet if God hath poured out his Spirit upon him, and openeth his mouth, he hath not only liberty, but more, even authority, from the Lord God Almighty to fpeak in his name, either for turning men unto Chrift, the light and life of men, or for building men up in their holy faith in him, whofe Spirit and power was and is the refurre6tion in tjie life for evermore.
XL Concerning trying of fpirits, and fear ching the
heart.
Queft. What is it which fearcheth the heart, and in- fallibly tries fpirits ?
Anf. God's Spirit, God's word nigh in the heart and mouth, feparateth and giveth true difcerning and judgment there, to all whofe ears are circumcifed and inclined to it. God's Spirit is the fpirit of judgment; and where he is given, the Spirit of judgment is given, and he judgeth in his children by the quickening life and fenife he beftoweth on them, which diftinguifheth between life and death, between truth and deceit; yea, between the fame words, when they come from the dead fpirit, and when they are fpoken in his living power : Chrift gives his Spirit to his fheep, which gives them to know his voice, to know when life fpeaks, and when words are living, and food for the living; and in. what mouth they are dead, and cannot yield living nourifhment.
XII. C(?».
N A K E D T R U T H. 339
XII. Concerning things necejfary to f ah at ion,
Queft. Whether all things necejfary to Jalvation be contained in the fcriptures ?
AnJ. The fcriptures give teftimony concerning the one thing neceffary to falvation j but the thing itfelf, Chrift himfelf, the feed itfelf, is not contained in the fcriptures, but revealed in the fhinings of the true light, and fo received or rejected inwardly in the heart. '* Behold I (land at the door and knock." Blefied are they that hear his voice, and believe him knocking, and open to him, and receive him, who gives eternal life and power to become fons of God to as many as receive him, and believe in, and give up to, the in- ward revealings of his redeeming arm and power therein. " To whom is the arm of the Lord re- *' vealed ?" To them in whom, and to whom, th'is arm is revealed, Chrid is revealed i and they in whom, and to whom Chrift is revealed, know the one thing neceffary, even him who is life eternal, in whom all other neceffary things are wrapped up, and by whom they are conveyed to the foul, according to its need, by him who is faithful in all his houfe, and takes care of every flieep which the Father committeth to him.
XIII. Concerning the true gofpel-churchy orfociety,
Queft. IFbat is the true go/pel- churchy orfociety?
Anf. A company of true believers in the Spirit and power of the Lord Jefus Chrift. A company of true Jews, inward Jews, Jews in Spirit, of the true cir- cumcifion, whom the Father hath fought out, and made true inward worftiippers ; fuch as are gathered to the name, and gathered together in the name of the Lord Jefus, to offer up fpiritual facrifices to God through him. A company of living ftones, who have received life from him, 'the foundation-ftone i and meet together to wait upon, and worlhip the Father,
Y 2 in
340 N A K E D T R U T H.
in the light and Spirit which they have received from him. This is the holy church, or living aiTembly of the New Teflament J blefled are they that are of it! For about this church is the wall of falvation ; and they that are added by God's Spirit and power to this church, and abide in it, fhall certainly be faved.
XIV, Concerning the way to falvation,
Queft. Which is the certain and infallihle way tojal- vation ?
AnJ. It is a new and living ways it is fuch a way as none but the living can walk in. It is an holy way, which none but the cleanfed, the ranfomed, the re- deemed of the Lord, can fet One flep in. The way, the life, and the truth are all onej blefled are they that find it, and walk in it ! In plain and exprefs terms, it is the Lord Jefus, the light of the Lord Jefus, the life of the Lord Jefus, the Spirit of the Lord Jefus, the truth as it is in him, his wifdom, his power, he himfelf, the covenant or holy limit between God and the foul. He that comes into him, comes into the way; he that abides in him, abides in the way i he that walks in him, walks in the way. He that comes to his light, his life, his Spirit, his truth in the inward parts, comes to him-, he that abides therein, abides in him ; he that walks therein, walks in him : and he that walks out of the light and lead- ings of his Spirit, let him walk in what form he will, yet he walks not in him the way.
XV. Concerning Chriji's faving the foul,
Queft. How doth Chrift fave the foul?
Anf. By vifiting inwardly, knocking inwardly, ap- pearing inwardly, caufing the light of life to Ihine inwardly, and fo enlightening and quickening in- wardly, breaking the ftrength of the enemy inwardly, and bringing out of the region and Ihadow of dark-
ncfs
N A K E D T R U T H. 341
nefs ii^wardlv, into the regjon and path of light. By the light and power of his Spirit he begets a child of light; which child of light he brings out of Egypt, the dark land; out of Sodom, the filthy, unclean land J out of Babylon, the land and city of confufion, (where the Spirit of the living God, and the holy order of life, and his precious government in the Iieart, is not fo much as known) and brings him into the light, where he and his Father dwells. And this child of light is not of the nature of darknefs, bun light in the Lord, and walks in the light, as he is in the light; and by the further fhining and working of the light and life in him, he preferves and faves him daily more and more.
XVI. Concerning regeneration^ or the new-birth,
Queft. What is regeneration^ or the new-hirth?
Anf. It is an inward change, by the Spirit and power of tiie living God, into his own nature. It is a being begotten of his Spirit, born of his Spirit; begotten into, and born of tiie very nature of his Spirit. (" That which is born of the Spirit, is Spirit," John iii.) It is not every change of mind which is the right change; but only that which God, by the very fame power wherewith he raifed our Lord Jefus Chrilt from the grave, makes in the hearts of thofe whom he vifits; who are fenfible of, receive, and are fubjedt to his inward life, light, and power.
XVn. C oncer ni fig true holinefs.
QuefV. What is true holinefs ?
Anf. That holy nature, and thofe holy a6lions, which arife from the holy root; all elfe are but imi- tations of holinefs, not the true holinefs. The tree muft be made good firft, and then the fruit will be good aifo. There are many likenelTes of the true ho-
y ^ linefs
342 N A K E D T R U T H.
linefs up and down in feveral profeffions j but there is no real holinefs to be found, nor righceoufnefs neither, but in the trees of God's planting, in the branches which are by him ingrafted into the true vine and olive-tree, whofe ftrength of virtue and holinefs lies in the fap, which they daily receive from him.
XVIII. Concerning Chrifi's works outwardly in the days of his ftejh, and inwardly in the day and inward fiining of the light of his Spirit in the heart.
Queft. Which are greater ^ the works which Chrifi did outwardly on the bodies of men in the days of his flejhj or which he doth inwardly in mens minds and fpirits by the powerful appearance and operation of his Spirit ? Becauje Chriji faidi the works that he did, thofe that believed on him fhould do, and greater alfo, becauje he went to the Father, John xiv. 12.
AnJ. Doubtlefs to reach to the foul, and quicken the foul, and raife the foul out of the grave of death, and cure the blindnefs, deafnefs, hardnefs, and difeafcs of the foul, is greater than the outward, and was fig- nified by the outward.
XIX. Concerning the yoke, or crofs of Chrijl,
Queft. What is the yoke or crofs of Chrifi ?
Anf. It is inward, as that which is to be crucified is chiefly inward. It is that gift of God, that light of his Spirit, which is contrary to the darknefs, contrary to all that is corrupt; which wills and wars againft it; and being received, fubjeded to, and borne patiently, takes away the life of the flefli, the will and wifdom of the fielli, and all the fubtil reafonings and devices of the flelhly part; and fo that languiflies and dies, and God's plant is eafed of it; and the foul abiding under this crofs, comes into the true, pure, and per-
fed
N A K E D T R U T H. 343
feet liberty, where it hath fcope unto holinefs, free- dom unto righceoufnefs, and is in flrait bonds and holy chains from all liberty to the flcfh, and from all unholinefs and unrighteoufnefs of every kind.
XX. Concerning making our calling and elecilon fure,
Queft. How may a man make his calling and ele5fion Jure ?
Anf. By making the gift of God fure to him; by making that fure to him wherein his calling and ele6lion is. For the choice is of the feed, the holy feed, the inward feed, the feed of God's Spirit, and of the creature as joined to the feed. God would have none to perifh •, but would have all come to the know- ledge of Chrifl the truth, who is the feed, in whom" the election ftands : and his holy advice to men is, • whom he begins to call and to lead towards the elec- tion, " to make their calling and eledtion fure." So that the way of making the calling and eledlion fure is, to make the gift fure, the feed fure, the leaven fure, the pearl fure, which God will never reject, nor any that are found in true union with it, and in the love and obedience of it. Oh ! thcrer'bre, as God vifits with power, (with his powerful gift) and as thou received power, dominion, and authority over fin, (for in this gift is God's dominion and authority re- vealed) be faithful to the gift, be faithful to the power, give up to the truth in the inward parts, come into it, dwell in it, that thou mayft feel its virtue and delivering nature from every enflaving and cm- bondaging thing, and then Hand fall in the liberty wherewith Chrift the Lord (by the life, virtue, and power of his truth) lets thee free. And fo here thou wilt read thy calling, and read thy election day by day; and find them fealed, and fure to thee, in that truth, in that gift, in that heavenly light, in that holy feed, which came from God,' and is of him, and which he delights to own, and will never reject.
Y 4 XXI. Con-
344 N A K E D T R U T H.
XXI. Concerning Prayer,
Queft. What is the true prayer ?
An/. The breathings which arife from the true birth, from the living fenfe which God gives to the true birth ; thefe are the true prayer. There is a Spirit of prayer and fupplication given by God to his children to wreftle and prevail with him by. All prayer that arifes from, and is given by, that Spirit, is true prayer; all other prayer is not right and true, but at bcft but an imitation of the true. " We know not what to ** pray for as we ought ; but the Spirit maketh inter- *' ceflion for us with groanings which cannot be ut- " tered." Mark : the very groanings that come from God's Spirit, from his breathing and work upon the heart, are right prayers in God's fight j but other fighs and groans are not fo.
XXII. Concerning Repentance.
Queflr. Which is the true repentance?
AnJ. That which Chrift gives, whom God hath ex- alted to be the Prince and Saviour, to give repentance and forgivenefs of fins, Ads v. 31. It is not in man's power to repent; his heart is hard and impenitent. It is God's power which melteth, tendereth, and changeth the heart. So that there is a great differ- ence between the fenfe and forrow of man's nature, and the fenfe and forrow which God gives to the heart which he renews and changes. The one is of an earthly, the other of a heavenly nature. The one is like the early dew, or morning cloud, it foon paffeth away ; the other is written in the new heart, and abideth. So that in it there is a real forrow and mourning over the corrupt nature, and all the dead works of the flefh, and a turning from them, and meddling no more with them. This is the repentance of the renewed-ones, which is the gift of the Lord
Jefus
N A K E D T R U T H. 345
Jefus Chrift unto them, and is a godly forrow for fin not to be repented of.
XXIII. Concerning Faith.
Quefl:. JVhat is the true faith ?
Anf. It is a belief in the power which faves, from a true fcnfe and experience of it in the heart. For the power which faves muft firft manifeft itfelf, before it can be believed in; and how doth it manifeft itfelf, but by fhining in the heart, which hath been darkened by tranfgreflion, to open the eye of the underftand- ing, which the god of the world hath blinded, and to unftop the deaf ear, and fo it begets and creates fome- what capable to receive its further manifeftation. The fcripture fpeaks of a new creation in Chrift. Indeed all true believers are fo: and they have the' ability, the faculty, the power of believing from him who creates them anew. There is that which is called faith in unregenerate men ; but that is not the faith I am now fpeaking of, but that which is the gift of God to his own birth, to his own begotten. " To " you it is given not only to believe," &:c. Phil. i. 29. Mark : // is given to believe. Oh ! this holy gift! this faith of the new-birth is the faith which pleafeth .God, prevaileth with him, purifieth the heart to which it is given, giveth accefs to God, intereft in his power and promifes, and viftory over the worldly nature, and over all the foul's enemies. Blefled be the Lord for beftowing and increafing it in the hearts of his children.
XXIV. Concerning Obedience,
Queft. What is obedience?
AnJ. The obedience which flows from the true tin- derftanding of God's will, and from the holy nature which he begets in the heart. It is the obedience which flows from true fenfe, true underftanding, and
true
346 N A K E t) T R U T H.
true faith. There is no birth can believe aright but one ; nor is there any birth can obey aright, but that birth which believes aright. The true believing is from the quickening virtue of God's Spirit (all other faith is but dead faith) ; and the true obedience is in the newnefs of the Spirit, Rom. vi. 4. and vii. 6. Man may ftrive to underftand and obey all his days; but he can do neither, but as he is quickened, taught, and enabled of the Lord. *« Teach me, O Lord, the " way of thy ftatutes," Pfal. cxix. ;^^. There is a myftical path of life. The way of wifdom, the way of holinefs, the holy fkill of obeying the truth, is hid from all living, from all mankind, but fuch as are begotten and brought up by him in the holy fkill and myftery of fubjeftion to the Lord. " Thy people " fhall be a willing people in the day of thy power." It is the power of God that works the will in the heart, and the fame power works to do alfo j and none can learn either to will or to do aright, but as they come to be acquainted with that power, joined to that power, and feel that power working in them. And here, in this power, to this new-birth, faith and the holy obedience are as natural, as unbelief and difobe- dience are to the birth of the flefh. It is frequently and abundantly experienced by his holy birth, by the child of his begetting. Blefled be the name of the Lord.
XXV. Concerning yuflification,
Quefl. TVhat is jujiijicatioriy or how is a man jujiified in the fight of God^
Anf. By a true fenfe of, and faith in, that which juftifies ; which is the Spirit, the life, the water, the blood, the virtue, the power of the Lord Jefus. All thefe are one in nature, and they go together. Man is finful naturally, fallen from God, found a tranfgref- for againft him. Now he needs juftification from his fins, and he needs juftification in refped of what God
hath
N A K E D T R U T H. 347
hath intrufted him with, and requires of him ; and in the new-birth, and joining to the Spirit of the Lord Jefus Chrift, he meets with both. Being quickened by his Holy Spirit, turned from the darknefs, coming into the light, and walking in the light; there his fins are done away, blotted out, as if they had never been, for his name's fake j and there he receivech a new ability, a new heart, a new Spirit, yea, the Spirit of the living God, to quicken him, and work in him; and whatever he doth in this Spirit (or rather what God doth by him, in and through this Spirit) is jufti- fied, owned, and accepted. God finds no fault in any of the fruits of his own Spirit, (in any of the children of men) but only in the fruits of the flelli. And if, for want of watchfulnefs, the enemy fhould prevail, and draw into a fnare ; yet upon turning ta the light of God's Holy Spirit, which difcovers and reproves for it, in the holy light the water flows, the blood is fprinkled, the confcience is cleanfed, and io becomes clean even in God's fight. Oh ! blefied is he who is not deceived with dead notions of juftifica- tion, but feels the iuftification which comes from God, and is accompanied with a living fenfe, and with the teftimony of his Holy Spirit.
XXVI. C oncer ?2i/2g good JVorks,
Queft. What are good works ?
AnJ. The works that flow from God's good Spirit, the works that are wrought in God, they are good works. The works of the new-birth, of the new- creature, are good works j whereas all the works of the flefli are bad, though never fo finely painted. All its thoughts, imaginations, reafonings, willings, run- nings, hunting to find out God and heavenly things, with all its facrifices, are corrupt and evil, having of the bad leaven, of the bad nature in them. Make the tree good, or its fruit can never be good ; fo that they are only the good works that flow from the good
tree.
348 N A K E D T R U T H.
tree, from the good root. And here all the works of the flefh, though never fo glorious and taking in man's eye, are fhut out by God's meafure, by God's line and plummet of righteoufnefs and true judgment; and every work of God's Spirit, the meaneft work of faith, the leaft labour of true love, the leaft fhining of life in the heart, and the giving up thereto, is owned by God as coming from him, and wrought in him, whp worketh both to will and to do, of his own good pleafure. He that is gathered to the light which God hath enlightened him with, hath received the light, dwelleth in the light, and walketh in the light; the Spirit of the living God is near him, and dwelleth with him, and worketh in him ; and he bringeth his deeds to the light, where it is manifeft that they are wrought in God. But he that is out of the inward light of God's Holy Spirit, his works are not wrought in God, and fo can but make a fair fhew in the fielh, (to the flefhly eye) but are not good in God's fight. The erring man's way and works are often right in his own eyes -, ah ! but blelTed is he whofe way and works are good and right in the eye of the Lord, in the judgment of his fearching unerring light and Spirit.
XXVII. Concerning Love.
Queft. Which is the true love ?
Anf. The love which arifeth from the nature which God begets, and froip this circumcifing the heart from the other nature. Love is the beautiful thing. What can be higher expreffed concerning God himfelf, than to fay he is love ? Love is greatly commended and admired, and there are many pretenders to it ; but none have the true love, but only thofe that are born of God, and circumcifed by him. " The Lord *' thy God will circumcife thine heart, and the heart ** of thy feed, to love the Lord thy God with all " thine heart, and with all thy foul, that thou mayell.
" live^*'
NAKED TRUTH. 349
*' live," Deut. xxx. 6. Mark : the true love arifeth from the true circumcifion j and the more a man comes to have his heart circumcifed from the flelhly nature, and to grow up in the pure and heavenly na- ture, the more he loves. God is love; and the nigher any one comes to him, and the more he partakes of him, the more he becomes love in the Lord, and the more he is taught of God to love the Lord his God, and his brethren in the Spirit, and all mankind who are of his blood (for of one blood God made all man- kind) according to the flefli, or according to a natural confideration.
XXVI n. Concernmg Meeknefs and Patience,
Queft. What is the true meeknefs and patience ?
Anf. The me^"knefs and patience which arifeth from the Lamb's nature. Deceit will put on an appearance of love, and deceit will put on alfo an appearance of meeknefs and patience; but it cannot put on the true love, the true meeknefs and patience : that is only- learned of the Lamb, and received of him by receiv- ing of his Spirit and nature from him. And oh ! how precious is this ! how fweet is it felt in the heart! To feel a meek, a quiet, a patient fpirit in the midft of all trials, all troubles, all fears, all doubts, all temptations of every kind. Indeed this is of much price in the fight of the Lord, and alfo in the eye of him who hath received it from the Lord, and enjoyeth it in him, and polfelTeth his foul in him.
XXIX. Concerning the knowledge of the new covenant.
Queft:. What is the knowledge of the new covenant ?
Anf. The knowledge which js given by God to the new- birth: for to it the new covenant belongs, and the knowledge thereof. The truly begotten of God,
the
350 N A K E D T R U T H.
the true difciples of Chrift, to them it is given to know the kingdom of God j but to others it is not given. The Jew outward, the firft birth, the birth after the flefh, for them the prieft's lips were to pre- ferve knowledge, and they were to feek the law at his mouth j and to them God fent prophets to fpeak to them, and taught them by his prophets : but concern- ing the inward Jews, the children of the new cove- nant, the children of the Jerufalem which is above, concerning her feed it was prophefied, that they all Ihould be taught of the Lord j they all fhould hear and know the voice of the Shepherd himfelf ; they fhould all be gathered to the Shepherd and Bifhop of the foul, and taught by him. So that in this new, holy, living covenant, God himfelf is the Shepherd, God him- felf is the Teacher, not only of the greateft, but of the very lead, Heb. viii. For he teacheth them all to know the Lord, and to know his Son, and to come to his Son, and to love him their Father, and one another. So that he that is taught of God, he hath the true knowledge, the living knowledge, the fubftantial knowledge, the knowledge of the thing itfelf, of the life eternal it- felf. All that are not thus taught (but learn only from a literal defcription and relation of things) have not the knowledge of the new covenant, the know- ledge of the thing itfelf; but only an outward know- ledge, fuch as the firfl; birth may catch at, lay hold on, and comprehend;
XXX. Concerning the fear of the new covenant,
Qiieft. What is the fear of the new covenant?
AnJ. It is the fear which God puts in the hearts of his children ; which fear cleanfeth their hearts, and keepeth them from departing from their God. There is a great deal of difference between the fear which may be learned from precepts from without, and the fear which God puts in the hearts of his children from a root of life within j which fear is of an heavenly
nature.
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nature, and is the free gift of God to his own heavenly birth, and none elfe ; which no man can polTibly attain by any thoughts or reafonings of his own, but only by the fpringings of life from God. And he that would have this fear, mud know the place of wifdom, and wait there for it; and when he hath it, this fear will foon begin to make him wife towards falvation, and teach him to depart from evil, which is the caufe of deftru(5lion. Job xxviii. 28.
XXXI. Concerning Hope,
Queft. What is the true hcpe?
AnJ. The ftay of the mind upon the Lord, the ftay of the heavenly birth upon its Father: for we mult diftinguifh between hope and hope. There is the hope of the hypocrite, or falfe birth, which fhall pc- rifhj and the hope of the true birth, which will never fail it, nor make it alhamed ; becaufe that birth is taught of God to hope aright. Now in hope, there is both the ground of it, and the hope itfelf. The ground of the hope is God's love, God's truth, God's faithfulnefs, God's grace, his feed, his Chrift felt with- in j being of him, united to him, in him, he in me: here is the ground of my alTurance of the everlafting glory and inheritance, v/hich is fure to the feed, and to all that are of and in the feed. So knowing Chrift within me, feeling Chrilt within me, living in him, and he in me, I have an anchor fure and Itedfaft with- in the veil, which no florms, no tempefts, no trials, no temptations, prefent or to come, have power over me. And then there is the hope, or hoping itfelf; that is, the flaying of the mind upon the Lord, the leaning upon the Lord, the retiring beyond all thoughts, or reafonings, or lookings out, to the in- ward life ; to feel fomewhat fpring from it, for the foul to hope or truft in, beyond all outward ap- pearance. And this hope never deceives nor makes afhamed thofe who are taught of God tlius to ilay
their
352 N A K E t) T R U T H.
their minds upon him. Nay, though the ftatc be darknefs, and no light feen ; yet beneath the darknefs there is fomewhat to (lay the mind of the child and fervant of the Lord till he appear, and caufe light to break out of obfcurityj for light is fown for the righteous, and joy for the upright, even in their dark- eft, faddelt, and moft diftrefled conditions-, in all which jthe Lord is near them, and there is ftill ground for them to hope in him.
XXXIL Concerning Peace.
Que ft. Which is the true peace ?
Anf. The peace which God fpeaks to the foul j the peace which Chrift gives to his own difciplcs. The way of truth, the way of life leads to peace ; and the peace which is found therein is of God's giving, and is the true peace. Firft, God breathes upon the heart, begets a right birth, a true child ; then he leads him into the holy way, the righteous ways from that which loads and burdens, to that wherein is the eafe and reft. Thus in the believing and following him there is joy and peace. This is experienced by all the true travellers, and by none elfe. No man, with all his wifdom, knowledge, and underftanding, can fo much as guefs at what this peace is. The peace of God, the peace which he fpeaks to his children, the nature of it, the fweetnefs of it, the heavenlinefs of it, paf- feth man's underftanding; but he who is born from above, who hath a new and heavenly underftanding, he knoweth the nature, excellency, and precioufnefs of it i and would not for all this world, for any fear, or danger, or expedation of any thing from without, hazard the breaking off this precious peace and reft of hi& foul in his God.
XXXIII. Con-
N A K E D T R U T H. 353
XXXIII. Concerning yoy.
Queft. Which is the true joy ?
An/. The joy which flows from God's prefence, and the work of his power in the heart, and the alTured expectation which he gives of the full inheritance and glory of life everlafling. When the bridegroom is prefent, when the foul is gathered home to him, mar- ried to him, in union with him, in the holy living fellowfhip; when he appears againft the enemies of the foul, rifing up againll them, breaking, fcattering them, and giving of his good things, filling with life, filling with love, filling with virtue, feafting the foul in the prefence of the Father -, oh ! what fweet joy ! oh! what fulnefs of joy is there then in the heart! " In thy prefence is fulnefs of joy, and at thy right-* " hand are pleafures for evermore," faid the pfalmift, Pf. xvi. II. Surely he had had a tafte of the thing, he had been in God's prefence, and that made him cry out, " Caft me not away from thy prefence," Pfal. ii. II.; and he had drank of the river of God's plea- fure, which is at his right-hand, which made him i'peak fo fenfibly of it, Pfal. xxxvi. 8. and xlvi. 4. Chrift faid to his difciples, that becaufc of his going away they fhould have ibrrow j but he would fee them again, and their heart fhould rejoice, and their joy no man fhould take from them, John xvi. 22. How or when was this fulfilled? What were they forry for? Was it not the lofs of his outv/ard prefence, which had been fo fweet and comfortable to them ? Plow would he come to them again ? Was it not by the Comforter ? Was it not by his inward and fpiritual prefence ? So that he that was with them fhould be in them ? Before they knew Chrift with them i now they fliould know Chrift in them; the Father in them, and they in him ; Immanuel, the gofpel-ftate, God with us, dwelling with us, tabernacling in us, living in us, walking in us, and we living and walking in him. When the apoftles came to this ftate, then they came Vol. III. Z t».
554 N A K E D r R U T H.
to witnefs the joy in the Holy Ghoft, even the joy uil- fpeakable, and full of glory. And hence it is that the gofpel ftate is a ftate of joy and rejoicing in the Lord, even in his glorious living prefence, and in the glory of his power. For in the gofpel ftate the true light fhines inwardly in the heart, the life is mani- fefted } and being manifefted, they that come into the jnanifeftation of it, come into the holy union, and in- to the holy fellowfhip with the Father and Son, where the joy is, and where the joy is full j where the power is revealed which does away that which is contrary to the holy fellowfhip, and hinders the holy joy and re- joicing in the Lord. See i John i. 3, 4.
XXXIV. Concerning Poverty of Spirit and Humility,
Queft. JVhicb is the right poverty of Jpiritf and the true humility ?
Jnf. That poverty and humility of fpirit which fpringeth from the fame root from which the faith, the love, the peace, the joy, and the other heavenly things arife; and is of the fame nature. There is a voluntary humility, and a voluntary poverty, even of fpirit, which man cafts himfelf into, and forms in himfelf, by his own workings and rcafonings. This is not the true, but the falfe image, or counterfeit of the truej but then there is a poverty which arifeth from God's emptying the creature, from God's ftripping the crea- ture j and an humility which arifeth from a new heart and nature. This is of the right kind, and is lafting, and abides in the midft of the riches and glory of the kingdom. For as Chrift was poor in fpirit before his Father, and lowly in heart in the midft of all the fulnefs which he received from himj fo it is with thofe who are of the fame birth and nature with Chrift, They are filled with humility, and clothed with hu^ mility, in the midft of all the graces and heavenly riches which God fills them and adorns them with. Keep in the faith, keep in the truth, keep in the
light,
N A K E D T R U T H. 355
light, ke«p in the power j it excludes boafting in or after the flelh, and keeps the mind in that humility and poverty of fpirit which God hath brought, and daily further and further brings it into; and fo the hu* mility and poverty remains (poor in fpirit for ever, humble in fpirit for ever, nothing before the Lord for ever) even as that remains which brought into that frame, and keeps in that frame for ever. And fo the Lord of life is only exalted, and the creature kept abafed before him, and low for ever j and is nothing but as the Lord pleafeth to fill, and make it to be what it is. So what I am, I am by God's love, by his grace, by his mercy, by his goodnefs, by his power, by his wifdom, by his righteoufnefs, by his holinefs, which he of his own good pleafure commu- nicateth, and caufeth to fpring in me, and filleth and clotheth me with, as feemeth good in his fight.
THE
CONCLUSION.
THERE is mention made in the book of the Re- velations, in the epiftles from Chrift to the feven churches of Afia, of a tree of life, which is in the midft of the paradife of God (the fruit whereof is good for food, and the leaves thereof for the heal- ing of the nations) J and of hidden manna, and a white ftone, and in the ftone a new name written, which none knoweth but he that receivethit; and of a morning-ftar to be given, and power over the na- tions, to rule their fpirit, even as Chrift hath received of his Father; and of being clothed in white, and his name confefled before the Father (This is the fheep
Z 2 Ox
3561 The CONCLUSION.
of my fold, the child of my Father's begetting, who is named by me among the living, I know him by his name, John x. 3.) j as alfo of his being a pillar in the temple of God, and of going no more out, but bear- ing the name of God, and the name of the city of God, the new Jerufalem (which cometh down from God out of heaven) ; and of Chrift's new name, (oh ! what is that!) and of fitting with Chrift in his throne.
This is the generation of fpiritual kings, who have a fpiritual kingdom, and a fpiritual throne, even Chrift's kingdom, and Chrift's throne, the royal prieft- hood of God. Oh! precious things ! Oh! rich glory I Surely eye hath not feen, nor ear heard, nor hath it entered into the heart of men to conceive what thefe things are.
Now he that would witnefs thefe things j he that would know, experience, and enjoy thefe things, muft mind that feed in which they are wrapped up, as in a feed, and out of which they fpring, and ftioot forth. The kingdom is in the feed, the throne in the kcd, the pov^er in the feed. Pie that is united to the feed, and abideth in the feed, receiveth power from the feed, and overcometh, he fhall inherit all things -, and I will be his God, and he ftiall be my fon. Rev. xxi. 7. But he that will be fo, muft not be fearful or unbelieving of overcoming fin, or his foul's enemies j but muft depend upon the almighty, and all-fufficient power of God, which will give him viftory over fin, and keep him that he touch no unclean thing ; that he may be holy, as the Lord his God is holy^ and righteous, even as the Lord his God is righteous. Indeed it becometh the heavenly children to partake of the divine life, of the heavenly nature of their Father, and be like him. And he that partaketh of his nature, of his holinefs, Heb. xii. 10. is holy, as he is holy: and he that from the holy root of purity and righteoufnefs, doth righteoufnefs j is righteous, even as he is righteous, I John iii. 7. So it is written without, and fo it is teilified within, by him that is born of God in whom
the
The conclusion. 357
the feed remaineth, which overcometh the wicked one, bruifeth him and keepeth him under : and the juft live by die faith which giveth victory over him.
Some EXPERIENCES added. I. Concerning the feed of the kingdom.
CONCERNING the feed of the kingdom, this I have experienced ; that it confifts not in words or notions of the mind, but is an inward thing, an inward fpiritual fubflance in the heart, as real in- wardly in its kind, as other feeds are outwardly in their kind : and that being received by faith, and tak- ing root in man, (his heart, his earth, being ploughed up and prepared for it) it groweth up inwardly, and bringeth forth fruit inwardly, as truly and really as any outward feed doth outwardly. This feed is known by its contrariety and enmity againft the feed of the ferpent; againft all the feeds of evil in the hearts of men; it difcovering them, turning the mind from them, and warring againft them, and bruifing and overcoming them in all that receive it, and let m its holy nature ; which, as an holy leaven or fait, work- eth out that which is unholy and unrighteous, dark and dead, and feafonech with light, with life, with grace, with the hoiinefs and righceoufnefs of truth.
II. Concerning the foul's food.
The foul's food is that which nourifheth it, which is the fame with that which giveth it life. Every word proceeding out of the mouth of God, every mo-
Z 3 tion.
55^ Some Experiences added, &c.
tion, every quickening, every operation of his Spirit is living, and nourilheth the foul with life, which re- ceiveth it and feedeth on it. The fpiritual manna, the fpiritual water, from the holy well or fountain, the milk of the word, the flefh and blood of the Son of the living God, his words, which are fpirit and life, nourifh up the living birth unto life everlafting. How comes man to live at firft j but by hearing the voice of him that giveth life ? And how comes man to live afterwards, and to increafe in life, but by hearing the fame voice ftill ? " Incline your ear, and come unto " me : hear, and your foul Ihall live," &c. Ifa. Iv. 3. This I have alfo experienced to give me life, to nou- rifh up and ftrengthen me in life; even frelh life com- municated from the living Fountain ; and fo my life is hot in myfelf, not in any thing I can comprehend, concerning Chriftj but in being joined to him, in being ingrafted into him the holy root, into him the true olive-tree, into his Spirit : and fo by the fap that fprings up into me from him, my life is maintained and increafed in me daily. Glory to his name fof ever*
IIL Concerning God's power.
Concerning God's power, this I have experienced ; that that is it which doth the work in the foul. It beo-ets to God, it brings out of the land of darkncfs, it leads through all entanglements, and preferves in the midft of them all. It breaks down the old build- ing of fin and iniquity, (both inwardly and outwardly, both in heart, and alfo in life and converfation) and raifeth the new and holy building. It makes willing, it makes obedient, it gives to believe, it gives to fuf- fer. Oh ! bleffed be the Lord for the day of his power, which is inwardly broken forth ! Oh ! what would the poor child do (the poor lambs in the midft of the wolves, inwardly and outwardly) were it not for the Father's hand, the Father's arm, the Father's
power.
Some Experiences added, &c. 2S9
power, which is ftill with them, and compafTeth them about ! Oh ! blefled are they that know the miniftra- tion of the life inwardly, the power of life inwardly * For in life, in the feed of life, is the holy power; which is manifeft, appears and works, as it gains ground on the creature, to put forth and exercife in it the virtue and ftrength which it daily receiveth from its Father.
IV. Concerning Temptations,
Concerning temptations, this I have experienced} that the ftrength and hurt of them, as to the foul, lies in the foul's looking at them. For the ftrength of God is revealed in his children againft the tempter ; which being patiently waited for, and trufted in, wili never fail them. The leaft babe, the Lord would not' have let in temptation and fin : but watch to that, and keep joined to that, which will preferve out of temptation, and out of fin. God is faithful, who hath care of all his, and whofe promife is to all his : and as he would have none fin^ fo none that diligently wait, fhall want his power to ftand by them, to preferve out of fin. " Look unto me, and be faved, all ye ends " of the earth." It is univerfally true. Look unto me, truft in me; look not at yourfelves, truft not in yourfelvesj look not at the enemy, fear not the ene- my ; I will fave you from every fnare, every tempta- tion, as your eye is ftedfaft upon me. What if the enemy come in like a flood ? If the Spirit of the Lord lift up a ftandard againft him, can he prevail ? Wha though he caft fiery darts ? What though he befet round about ? Will not the Ihield of faith quench them all ? Will not the whole armour of God defend and keep fafe from them all ? If the enemy be refifted lawfully, (that is, in true faith in that power which is engaged for the foul againft him) doth not the power of the I^rd arife and fcatter him, and ftrengthen and cftablifti the foul In the grace, and in the truth ? Oh !
Z 4 the
^$0 Some Experiences added, &c.
the holy myftery of the heavenly warfare, and of the working of the pure power againft the enemy j which overcomes all his impurities, and keeps clean from them! Look not at the enemy j let not in the reafon- ings of the mind ; keep in the patience, keep in the pure fear, in the holy living fenfe -, be only what thou art in the feed, in the new birth, in the life which God hath begotten in thee; then art thou fafe, then art thou in the name of the Lord, which is the ftrong tower. The enemy indeed may make a noife about thee with his lufts, with his temptations, with his floods, with his ftorms, with his fiery darts : but he cannot enter thy habitation. The fpirit of darknefs, the prince of darknefs, is fhut out of the land of the living. Abide thou there: dwell in the light, and "walk in the light, as God is in the light, and he fhall never have power over thee.
V. Concerning Prayer,
I have experienced prayer to be the breathing of that birth which God begets, to the Father of life which begat it -, who by his Spirit makes known to it, its condition and wants, and gives a fuitable fenfe of heart, and cries to it. For as it is not in man to beget himfelf to God j no more can he pray to God in his own will or time, but as God pours out the Spirit of prayer and fupplication upon him, and by his Spirit teacheth and helpeth him to pray as he ought. " Be- *' caufe ye are Tons, God hath fent forth the Spirit " of his Son into you^ hearts, crying, Abba, Father." I have had a fenfe of the natural man, and of the fpiritual man ; and of the cries and prayers of each : and this I have been taught and learned of God, that the gofpel-prayer is the prayer of that birth which is begotten by the Spirit and power of the gofpel ; and which prays in the Spirit, and in the fpringing of the holy life and power-, whereby it rightly wreftles, and prevails with God, obtaining the mercies and bleflings
which
Some Experiences added, Sec. 361
■which it wreftles with him for. For to this child there is accefs from God in the faith, through that holy Spi- rit of life which makes way for it, to obtain grace and mercy in the time of need. And through this Spirit it prays to God, and prevails with him on the behalf of others alfo. For the prayers of the right- eous avail much, as it is written.
VI. Concerning ^ujiijication and SanBtficatlon, fome things which it hath pleajed the Lord, in his tender mercy, to give me to experience.
Firfl, That it is the fame Chrifb, the fame Spirit, the fame life, the fame wifdom, the fame power, the fame goodnefs, love, and mercy, the fame water, the fame blood, which both jultifies and fanclifies.
Secondly, That juftificacion and fanc^lification g6 hand in hand together. There is none juftified, but he that is in meafure fanftified : and there is none fanc- tified, but he that is in fome meafure juftified. For (jod juftifieth by a rule (by the new covenant, and according to the law thereof) j and men receive and partake of juftification, according as they are brought into, and keep within, the compafs of that rule. For God afted of old toward, and juftified, the children of the old covenant according to the law thereof; and the children of the new covenant are juftified, and partake of juftification, according to the law thereof.
Thirdly, That juftification and fandlification are both of and through the grace It is fo in the begin- ning, and it is {o all along. *' By grace ye are faved," faith tiie apoftle. The whole work of falvation is begun and carried on through grace. It is through that, God vifits and reaches to the foul, with his quick- ening virtue and power. He regenerates alfo thereby. Through that hejuftifies; through that he fanclifies, &:c. So that as the work goes on, grace, grace, is to be cried to him that does the work, from his very
laying
362 Some Experiences added, Sec,
laying the foundation, and faftening the foul there- upon, to his very laying on of the top ftone.
Fourthly, Though juftification and fanftification be of God's grace and mercy in Chrift j yet this doth not exclude faith : but they are alfo through faith, and not without it. God doth not juftify man in the unbe- lieving Hate, in the dead ftate, in his abiding there j but in the coming out of it, in the repenting and turning from the dead works to the living God, and in believing in him : and fo he alfo fanftifies him.
Fifthly, Faith and obedience are of the fame na- ture, and always go together. So that wherever there is faith, there is obedience likewife j and wherever there is obedience, there is faith. Obedience flows from faith, and cannot be without itj for the very nature and virtue of faith is in it. And faith is obe- dience. For this is the command of God, that the foul believe on him (and in his appearances) whom he hath fent to fave; and this believing is obedience unto him that commands it. And this faith, and this obedience, is holy and jufl in God's fight; and through it (but not without it) the foul is both juftified and fanftified.
Sixthly, That the works of faith, the works of the new life, are not the works of the law, the works of the old covenant; nor are excluded juftification, as the works of the old covenant are. For I have found the Lord, who hath condemned and excluded all my doings, which ever I have been able to do of myfelf, ftill juftify and accept what his Spirit and holy power hath done in me. They are not of the fame nature in themfelves ; nor are they fo accounted of in the eye of the Lord. For the Lord diftinguifheth be- tween root and root ; and what fpringeth from the holy root, hejuftifieth as holy; and what arifeth from the unholy root, he condemneth as unholy.
Seventhly, That by the law of faith all boafting i» excluded, in the whole work both of juftification and fandtification. What is the law of faith? Is not this its law, to fetch all from the Son, to do all in the
Son?
Some Experiences added, &c. 363
Son ? to quit felf, and its own ability, and to perform all in the newncfs of the Spirit, in the ability which is of God, given and continued, in and through his grace and mercy, to the foul in the Lord Jcfus Chrift; all the veins of life, all the ftreams of the new cove- nant run here. Here is no boafling of the creature ; here can be no boafting: for all its ability and ftrength is fliut out J and that which is given of God to it, is all and doth all. Yet every Jew here hath praife of God. His faith is commended, his love is com* mended, his faithfulnefs is commended, his zeal for the Lord, his obedience to the Lord, his patience in fufFering, is commended, &c. But the praife and ho- nour of all redounds not to his flefh, but to the Spirit and grace of God in him. So that here flefh is laid low, and kept in the duft for ever, and God alone exalted in this day of his pure power in the heart. He that truly believeth, entereth into reft. How into reft ? From what doth he reft ? Why, from his own works, from the works of the flelh j yea, from the works of the old covenant j from the works that arife from his own ability, from the works wherein he can never be juftified with the gofpel-juftification. But doth he ceafe from the works of faith ? Doth he ceafc from the labour of love ? Doth he ceafe from obe- dience to any thing that God requires ? Nay : then furely he rather beginneth to work and labour in thfc vineyard ; and his labour is not in vain in the Lord.
VIL Concerning 'Faith,
Several things I have experienced, both concerning the nature, virtue, and operations of it j fome where- of (as 1 feel them fpring up livingly in my heart) I may mention at this time.
Firft, This I have often experienced ; that it is an hard thing truly and rightly to believe. It is an eafy matter to believe notions "concerning God, and con- cerning Chrift : but to believe in God, to believe in
Chrift,
3^4 Some Experiences added, &c.
Chrift, to believe in him that raifed up Jefus, to be- lieve in the light, life, and power, which flows from Jefus; this indeed is hard, by reafon of the great darknefs and ignorance which man is fallen into through tranfgreffion.
Secondly, I have experienced this alfo ; that faith is God's gift, and that it flows from the power of his life. There is firft a quickening, firfl a touching of the heart, by the holy pure power of the Lord -, and when a man is touched and quickened, then in and by and through that virtue which flows into him, he can believe in that which toucheth and quickeneth him.
Thirdly, That faith never Hands in a man's own power, but always in the virtue and power of the life of the Son. So that he that will believe aright, mnft wait to feel the life of the Son revealed in him, and faith flowing therefrom. For the true belief fprings from the life of the holy root; and from the flowing up and fpringing up of that life, faith receives its nourishment and daily virtue.
Fourthly, I have obferved this in my travels; that the earthly wifdom, and notions therefrom got into the mind, and held in the mind out of the fenfe of life, are a great let to faith. For thefe ftrengthen and tiourilh that in man, which is to be weakened and die; that life, and the birth of life, may be all in the heart. Man is to die -, man is to be ceafed from ; his underftanding, his wifdom, is to be brought to nought. But after it hath had a ftroke and wound from God's Holy Spirit and power, (even the very wound which tends to death) yet it will be getting life again, (getting its deadly wound healed) and nou- rilhing its life by thofe very notions, which came from that life and power, which in meafure flew it. And thus the Jew outward hath his life in the outwardnefs of knowledge, in the outwardnefs of the law, in the letter which killeth: for the relation and outward knowledge of things killeth and deadeneth more and more, unlefs man come into the inward life and vir- tue, and daily feel them quickened there. " If ye
" live
Some Experiences added, &c, 365
" live in the Spirit, walk in the Spirit," faid the apoltle. A man cannot live in an outwardnefs of knowledge concerning the Spirit and power of the endlefs life ; but he that would truly live, muft live in the Spirit itielfi and he that would rightly walk on in his way, muft walk in that Spirit wherein he received life, and wherein he that abideth lives before the Lord.
Fifthly, This 1 have alfo obferved ; that all notional faith, wherein is not the living virtue, (as concerning Chrift, his fufferings, death, refurredion, afcenfion, intercefllon ; and concerning juftification by him, &c.) the enemy will let the foul alone with, and let him enjoy peace in ; but his war is defperately againft the true faith, againft faith in the true power, againft faith in the light of life. Oh ! how many fore and fharp aflaults doth he make againft the faith which receives its virtue from God, and caufeth the foul to live to' God ! And how fore is it with the foul, when faith is weak, and the enemy comes on againft it with the ftrength of his aifaults and temptations. " Lord in- " creafe our faith," faid the fenfible difciples.
Sixthly, It is a precious thing to feel faith quick- ened by God, and helped by God, againft the enemy. For then the enemy cannot prevail againft the foul; but the foul, through the virtue and power of life, -prevails over the enemy in the faith. And this is the great work of a Chriftian, not only to wreftle and fight, but to learn fo to wreftle, and fo to fight, as to overcome.
Seventhly, That in the pure fear (not that which is taught by the precepts of men, but which God puts into the heart) faith hath its ftrength, and exercifeth Its ftrength. Oh ! who knows the precioufnefs of this fear! The power of faith, the power of life, the power of falvation, and everlafting prefervation is re- vealed in it. Therefore, faith the Lord, when he fpeaketh of providing for his children in the new co- venant, that they ftiall abide with him for ever, and not depart any more from him, as the children of the
old
^$^6 SoRTE Experiences added, &c.
old covenant did ; " I will put my fear in their hearts, *' and they Ihall not depart from me." And when the angel preached the everlafting gofpel, how did he preach it ? *' Fear God, and give glory to him, for *' the hour of his judgments is come," &c. Rev. xiv. When the pure fear is felt, when that which is con- trary to God is judged; then the gofpel is known, and the work thereof experienced in the heart. And how eafy is it, when the pure fear is felt, to diftruft and deny onc*s felf, and trufl: in the Lord ! Oh ! how weak are the reafonings and imaginations then, and how ftrong is the power which fcatters them, and lifts up the head over them 1
Now it concerns every one deeply to confider, of what nature his faith is, and what virtue is in it, and what it can do in and through the power of the Lord for him J how it fetcheth in the true living nourifh- ment every day, how it delivers the foul, and gives it victory over that which faith was appointed to deliver from. For he who through the faith overcometh that which is contrary to God, ihall inherit ; and he that fights the good fight of faith, (hall overcome : but he that overcomes not his enemies, which Hand in his way, (hall be fure to be hindered by them from at- taining to his journey's end.
VIIL Concerning Obedience, fome experiences alfo,
Firft, True obedience, gofpel-obediencc, flows from life, flows from the living faith. If I could obey in all things that God requires of me, yet that would not fatisfy me, unlefs I felt my obedience flow from the birth of his life in me. " My Father doth all in me," faith Chrift. This was Chrift's comfort. And to feel Chrift do all in the foul, is the comfort of every one that truly believes in him.
Secondly, True obedience, gofpel obedience, is natural to the birth which is born of God. It is un- natural to the fleih, to man's wifdom, to deny himfclf,
and
Some Experiences added, he, 367
and take up the crofs j but it is natural to the birth which is born of God's Spirit. " That which is born *' of the Spirit, is Spirit;" and it is natural to it to be converfant in, and exercifed about, that which is fpiritual.
Thirdly, That honouring and pleafing, and anfwer- ing the will of the Lord, is the proper aim of the truly- obedient. Oh! how do they delight to do the will of God 1 " I have meat," faith Chrift, " that ye know <* not of." To do the will was his meat and drink: and it is meat and drink to all that are of his nature and Spirit. If I (hould never have any other reward, but the pleafure of obedience ; yet I could not but fay and teftify, that in anfwering the law of the pure life, in keeping the holy Itatutes and commandments of God's Spirit, there is great reward. But yet there is a crown alfo, and a reaping after this life of every thing that is Ibwn to the Spirit : and the crown is weighty and everlaftingly glorious.
Fourthly, Gofpel obedience is exceeding necefTary in and to the gofpel ftace. Mark ! T'be Lamb is the leader: and can any be faved by him, but they that follow him ? When Chrift calls out of the world, muft not the foul come to him, who is the Shepherd ? And muft not the Iheep daily learn to know his voice, and follow him ; even till they come to be acquainted with every moving, drawing, and leading of his Spi- rit ; and fo come to follow the Lamb whitherfoever he goes ? Mark ! what a weight Chrift laycth upon doing. " If ye know thefe things, happy are ye if " ye do them." Why then the difciple cannot come to happinefs, but in the doing, in the obeying of the will of Chrift, his Lord and Mafter. And " he " that heareth thefe fayings of mine, and doth them, <* I will liken him to a wife man, that built his houfe " upon a rock." But the believer, without doing the will, is the foolifti builder, whofc building will not ftand. Again, faith Chrift, " As the Father hath ** loved me, fo have I loved you ; continue ye in my *^ love. If ye keep my commandments, ye fhall
« abide
~^69 Some Experiences added, &c.
" abide in my love ; even as I have kept my Father's .** commandments, and abide in his love." The dif- ciples, whom he mod dearly loved, muft keep his com- mandments, if they will continue in his love. And his apoflles taught the fame, even the working out of the falvation, and the purifying of the heart, through the obedience of the truth. For mark ! Tliere is a covenant of life, a way of life : and how can life be reaped, how can the work of life go on, but in fub- je6tion and obedience thereto ?
Oh ! blefled is he, who meets with the power of life, which enables to obey; and who is obedient and fubjed: to that power. For he that truly believes in.Chrift, is turned by him to his light, and to the power of his Father ; and the peace, growth, joy, bleffednefs, &c. is witnefled in fubjedion thereto..
IX. Concerning the crofs of Chriji,
This I have experienced concerning the crofs of our Lord Jefus Chrift ; that it is an inward and fpiritual thing, producing inward and fpiritual efFedts in the mind; and that this is it, even that which flays the enmity in the mind, and crucifies to the world, and the affeftions thereof. " God forbid," faid the apof-. tie, " that I fhould glory, fave in the crofs of our *' Lord Jefus Chrift, whereby the world is crucified " unto me, and I unto the world." Now mark; That which is contrary to the world, and crucifies to the world, that is the crofs. The crols hath this power, and nothing elfe •, and fo there is nothing elfe to glory in. " The flelh lufteth againft the Spirit, and the *' Spirit againft the flefli j and thefe are contrary one '< to the other." Mind, here is the crofs: the Spirit which is contrary to the flefti, which mortifies the fiefh, through the obedience whereof the flelh is cru- cified. " If ye, through the Spirit, mortify the deeds " of the body, ye flaall live." Whatfoever is of and in the Spirit, is contrary tg the flefli. The light of
the
Some Experiences added, Sec, 369
the Spirit is contrary to the darknefs of the fiefh. The holinefs of the Spirit is contrary to the unholinefs of the corrupt heart. The life of the Spirit is con- trary to the life (or rather death) that is in fin. The power of the Spirit is contrary to the power that is in Satan, and his kingdom. The wifdom of God is con- trary, and a foolifh thing, to the wifdom of man. Yea, the new creature, which fprings from God's Holy Spirit, is contrary and death to the old. Now he that comes hither, out of his own wifdom, out of his own will, out of his own thoughts, out of his own reafonings; and comes to a difcerning of God's Spirit, and to the feeling of his begetting of life in his heart, and his ftirrings and movings in the life which he hath begotten j and waits here, and re- ceives counfel here ; he is taught to deny himfelf, and to join to and take up that, by which Chrift daily crof- feth and fubdueth in him that which is contrary to ' God.
And here is the fight of faith, and the good travel under the crofs, v^'hereby the holy journey is gone, and the enemies (which rife up to oppofe in the way) vanquifhed and overcome. For here is the power re- vealed ; the preferving power, the leading power, the conquering power of him who rideth on conquering and to conquer his fpiritual enemies in the hearts of his children, who know his voice, and are fubjedt to him •, who daily denying themfelves, and taking up his crofs, follow him.. Woe is to them that are at eafe in Sion, under any thing that is contrary to God ; but bleflings are upon them whofe dwelling is under the crofs, and who know no eafe but what it allows. It will make truth, life, holinefs, righteoufnefs, faith, obedience, mtcknefs, patience, love, feparation from fin, communion with the Lord, and all the fruits of the Spirit, as natural to them in the renewed (late, as ever fin was in the corrupt ftate. And in that llate they fhall be able to fay with Paul j who once com- plained of his captivity, and that he did what he hated ; yet after he had known the power of the crofs.
Vol. III. A a and
370 Some Experiences added, &c.
and was crucified with Chrift, he could then do no- thing againft the truth, but for the truth j yea, then being a conqueror, having overcome the enemies which flood in his way, he could do all things through Chrifl that ftrengthened him. The caufe of fo many complaints and bowings down of the head, and going mourning bccaufe of the prevailings of the enemy, through temptations, fin, and corruption, is becaufe the crofs of Chrifl, which is the power of God, (which is his ordinance againfl the flrength of the enemy) is either not known, or not taken up. And this is the reafon that many that make a fair Ihew for a while, yet afterwards come to nothing, (but are like untimely figs, or like corn upon the houfe-tops, which hallily fpringeth up, but foon withereth) be- caufe they either never rightly learn, or keep not to the crofs. For that alone hath power from God to bring down and keep down that which is contrary to him. So that from under the crofs of Chrifl, there is no witnefTing falvation or prefervation from the Lord; but out of the limits of the crofs, the enemy hath power to recover and bring back under his dominion again. And whofoever in his travels leaves the crofs behind him, does draw back unto perdition, and not travel on, in the living faith, and newnefs of obedience, to- wards the falvation of the foul.
X. Concerning the Myjlery of Life, and the Myf- tery of the Fellowjhip which is therein,
God is hid from man, as he lies in his finful and fallen flate ; and no man can find or know him, but as .he pleafeth to reveal himfelf by his own blelTed Spirit. And Chrift, being God's image, there is no knowing or confefTing him, or right calling him Lord, but in and by the fame Spirit, i Cor. xii. 3. When he ap- peared in the days of his flefh, flefh and blood could not reveal him, but only the Father. And he is the
fame
Some Experiences added, &c, 371
fame to-day as he was yefterday. He is not to be known now, but in the fame Spirit; in his own grace and truth, in a meafure of his own life. The dead cannot know him ; they only know him, who are his fheep, who are quickened and made alive by him. And this life is a myftery : none can underftand it, but they that partake of it. Can a man that is naturally dead, know what the life of nature means ? No more can a man that is fpiritually dead, know what the life of the Spirit means. The natural man may get the words that came from life, and cry up them, and fpeak great words of the fame of wifdom, and of her children j but the thing itfelf is hid from^ them all. Oh ! it is a llrait gate at which the birth enters, at which none el!e can enter. The wife and prudent knowers and fearchers after the flefh (and of the fcripr tures, as they can put meanings upon them and com-^ prehend them) are lliut out in every age; but there is a babe born of naked truth (born of the pure fimpli- city) admitted by God, while men difdain and de- fpife it.
And the feliowfhip of the faints is in the life, and in the light, which is this myftery. The feliowfhip is not outward, but inward. All they that meet together in the outward place, are not in the fcllowfliip, or worlhip ; but only they that meet together in the in- ward life and Spirit. " They that worihip the Father, " mud worfhip him in Spirit and truth." Look, there is the worOiip, there ;u-e the worlhippers; they that are in the Spirit, in the truth ; they that meet in the Spirit, in tiie truth, they meet together in the one fpiritual place, as I may call it. And fo we own no man after the flefl"), no man according to the appear- ance ; but in the righteous judgment of the Spirit, thofe only who are of the Spirit. Indeed we are ten- der, where there is the leaft beginning of the work of God in any heart ; yea, where there is but fo much as a conviction of the underftandino- ; but men are not prefently of us, who own our principle in words or outward appearance, but only fuch as are inwardly
A a 2 changed
yri Some Experiences added, &c.
changed thereby in the heart. It is true, perfons may walk among us, and afterwards go out from us, who were never of us, (as it was in the apoftles days) that were never in the fellowfhip of life with us, whom we could never own in the fight of the Lord, as being born of him ; though we were willing to wait and watch for their good, that they might come to witnefs the true birth. Now from fuch come the offences, even from the failing off of fuch as never were truly ingrafted, and alfo from the flips of fuch who are not watchful to that which preferves. And woe is to the world, becaufe of the offences which cannot but come. For they which are to be approved in the fight of the Lord, mufl not fomewhat or other happen to make them manifeft ? And when they are made manifeft, the world's eye is offended, and is apt to think hardly of, and reproach the truth itfelf, be- caufe of them. Bleffed is the eye which fees into the myftcry, into the life itfelf, where there is no offence. Truth is one and the fame for ever.
XL Concerning judging according to the appear- ance, and judging righteous judgment. Judge not according to the appearance y (faid Chrift) but judge righteous judgment y John vii. 24.
What is it to judge according to the appearance \ and what is it to judge righteous judgment ? I fhall fpeak what I have experienced, having been deeply cxercifed about this thing. Mark then:
The holy Spirit of life breatheth upon the heart j and, by his breathing and working there, he quickens and begets life, John iii. 8. And that which is be- gotten and born of him, is begotten and born in his nature, and fo is of the fame nature with him, as verfe 6. of that chapter.
Now to that which is born of the Spirit, the Spirit is the leader, the preferver, the fupporter, the com- forter.
Some Experiences added, &c. 373
forter, the daily quickener. He can do nothing with- out the Spirit, without the prefent life and power of him that begat him : To that all the judgment which the birth of life hath, is from, and of, and in the Holy Spirit of the Father.
And here is true judgment, both concerning right- eoufnefs, and againft: all unrighteoufnefs ; fo that keep to the life, keep to the Spirit, keep to the birth, keep to the power, then is the wTdom and righteous judg- ment of God revealed : uuc any that go out of this, and meafure ..'^hout this, they meafure in the un- righteoufnefs ; and though they fearch the fcriptures, and think in themfelves they meafure from the fcrip- tures, yet they are miflaken, and meafure but from their own knowledge and apprehenfions upon the fcriptures, as the Scribes and Pharifees did, when they feemed to conclude, upon fearching the fcriptures, that Chrift could not be the Meffiah, John vii. 52.* '^ Search and look, (faid they) for out of Galilee " arifeth no prophet." How then can this Galilean be he ? See by the fcriptures if this can be the Chrift.
It is faid of Chrift, " He fhall not judge after the " fight of his eyes, nor reprove after the hearing of *^ his ears, but with rigiiteoufnefs ftiall he judge,'' &c. Ifa. xi. 3, 4. Chrift judged righteous judgment. How came he to judge fo ? Why; he judged in and - with the Spirit. He kept to the Spirit's judgment. The Spirit of the Lord rcfted upon him, and made him quick of underftanding in the fear of the Lord, ver. 2, 3. And no man can judge aright concernbig the things of God, but in and by the fame Spirit. How fhall I know whether my duties be right, my prayers right, my ways right, my worlhip right, my faith right, my hope of the right kind, my knowledge and underftanding of the fcriptures right, &c. ? Why there is none but one can determine. He who be- getteth life, knows whether that which is in thee be from his life; and whether that which thou offcreft to him^ be truly living or no: and when the Lord fepa-
A a 3 rates
374 Some Experiences added. Sec,
rates the living from the dead, what will remain m many that make great profeflions at this day ?
I would have no man miftaken about thefe things ; I know many are deeply miftaken, as their own hearts will one day acknowledge, when the Lord fhall make manifeft to them, how they have called evil good, and good evil J and put darknefs for light, and light for darknefs. Indeed it is juft as it was in the days of Chrift's appearing outwardly in a body of flefh. The fame life, the fame Spirit, is denied now as was then. Then the Jews cried up Chrift CQcomej but they then fpiritually faw him not. They faw the flefh, (or out- ward form) but they faw not him who dwelt in that flefh. And though the world of Chriftians now ac- knowledge Chrift is come, and did appear, yet neither do they know him who did appear, but deny his life, his Spirit, his virtue, his power, which is revealed in this day of his love and goodnefs to the eyes of the children of the true wifdom. Oh! let not fiejh judge: hejilenty 0 all fiejh , before the Lord^ and ceafe judging^ for he is arifen to judge. He is Judge in the midfi of his peo- flCi and he will judge the heathen alfo, ,
And every one bring this near. Wait to feel flelh judged in thee, and brought down in thee, that it may not judge in theej but Spirit and life may be exalted, and fit upon the throne in thy heart: and when life is exalted, and doth begin to judge. Oh ! take heed of hearkening to the flefh, of letting in the judgment of flefh afterwards, left the Spirit be grieved and quench- ed ! For the wifdom of the flefh is near, and will be ftriving to get in and recover its feat again ; and if the watch be not fingly kept to God's Holy Spirit, fome- what elfe will be judging in thee, which will judge according to the appearance of things to thy mind, and fo thou wilt mifs of the true and righteous judg- ment of God's Spirit.
XII. A
Some Experiences added, &c, 37^
XII. A quejiion anfwered about knowing God's
Spirit,
Queft. How Jhall I know God's Spirit? How Jball I know the motions thereof? How may I know whether the faith and hope in my heart be from him ? Whether my prayers and dejires arife thence j ^c.
Anf. No man of himfelf, or by any way he of him- felf can take, can know God's Spirit : there mud firfl: be a capacity given before any man can know the Spi- rit of the Lord; his life, his power, mud firfl be felt, and fomewhat quickened, fomewhat formed by him, fomewhat begotten of him, which is Spirit, and this can know him. Now man in this may know him, but out of this can never know him. Therefore this is the great fkill, and diligence, and wifdom of a Chriflian, to keep to this, to wait for this, to have his eye toward the pure fpring of wifdom, that, when it fprings, he may difcern and receive it; and when that which is of a contrary nature fprings, he may dif- cern it under all its deceitful appearances, and turn from it. For out of the heart are the ifTucs both of life and death. There is all manner of deceivablenefs of unrighteoufnefs in the unrighteous nature, in the unrighteous fpirit j and if the watch be not diligently kept, it is eafy to be deceived at any time : but the true feed, the holy feed, the living feed, the eledl feed, the immortal feed, is never deceived. Oh ! bleffed are they who have their eyes opened and kept open in it, to difcern the myflery of godlinefs and the myflery of iniquity, that they may be preferved fafe in the one, out of the reach of the other !
A a 4 XIII. Some
37^ Some Experiences added, &c.
XIII. Some queries concerning the feed of the king- dom, in which the kingdom itfelf is contained,
■ fas the nature and fubflance of things is contained in the feed thereof) and out of which it fpringetb up and arifeth in the heart.
^ery i. What is that feed which is fpoken of, I John iii. 9. which remaineth in thofe that are born of God, and preferveth out of fin thofe that are led by it and comprehended in it ? Is it not the feed of the kingdom ?
^ery 2. Do not the natural herbs and flowers, the natural plants and trees, grow from a natural feed ? Do not the fpiritual plants, the fpiritual trees, the trees of righteoufnefs, grow from the feed of righteouf- nefs?
^ery 3. Was it not the great doctrine of Chrift to preach the kingdom ? and how did he preach it ? Did he not preach it as a feed, as a grain of muftard-feed ? and did he not liken this fpiritual feed to leaven, to a precious pearl, to treafure hid in a field, to a piece of filver loft, &c. Oh ! how happy is he who knows and enjoys the thing itfelf which Chrift preached ! All the prophets prophefied concerning him -, and when he came, this was his doftrine, that men (hould mind this, look after this, purchafe this, poflcfs this, feel this planted and grow up in them, and themfelves in- grafted into and growing up in it.
^ery 4. Can any man be born of God, and not born of this feed ? Can any man be born of this feed, and not be born of God ?
^uery 5. How doth grace and truth come by Jefus Chrift ? Doth it not grow up from this feed ? Can it grow up any other way in any heart ?
^ery 6. Is not falvation felt and witnefTed in every heart (of thofe that are in any meafure redeemed) as this feed grows up and overfhadows them ? Was not this the falvation ready to be revealed in the laft time,
I Pet.
Some Experiences added, &c. 377
I Pet. i. 10. whereof the apoftle Peter himfelf was made a partaker ? chap. v. 10. In the law were the fhadows of good things to come; but in the gofpel the fubftance, the feed itfelf, is revealed.
^ery 7. Is it not the right beginning in religion to begin in the Spirit ? and can any begin in the Spi- rit, but he that begins in and with the feed of the kingdom ?
^ery 8. Is it not the main and chief thing in re- ligion to know this feed, and to feel this feed, to be joined to this feed, and abide in this feed ?
^ery 9. Is not all that flows fiom this feed true and certain ? Is not the knowledge certain here ? the faith here ? the love here ? the peace here ? the joy- here ? the righteoufnefs here ? From this true root, can thei^e grow or fhoot forth any thing but that which is true ? Oh! every breathing here is from pure lif(^, and precious in the eye of the Father. Is there any certainty elfewhere ? Oh ! when the Lord appears, will he not difown all the religion and worlhip which is not of this growth ?
^ery 10. But fome may fay. How may I know this feed, and how may I be joined to it ?
Anf. In the quickening life mayeit thou know it, and no where elfe. Didtl thou ever feel that which quickened thy heart towards the Lord ? Therein and thereby, at that time, thou mayeft feel an eye and heart opened, which can truly fee and know fomewhat of God : and, keeping thy eye to the quickening power of God, as that (lirs, moves and operates, in thee and upon thee, thou mayeft know again and know more.
Therefore eye the power which quickens, and eye the feed which it reveals and raifcth in thee, and wait to feel the power fubjecting thee to the {tttd^ that thou mayeft come under it, and it may come over thee, and prefs down in thee all that is contrary to its pure nature.
And as thou comeft hither, thou wilt fini that which death hath no power overi and, as thou abi.lcft
there.
378 Some Experiences added, &c.
there, thou fhalt find it to have no power over thee. For, of a truth, in the holy covenant of life and peace, death never had nor can have power ; but he who abideth in him who is the covenant, who is the Shepherd, who is the love, who is the wifdom and power of God, witneffeth there a fure defence and ftrong tower, where falvation is for a wall and bulwark againft the enemy.
There are many forts of talkers concerning the thing, but there are few travellers into itj but he alone who is a true traveller into it, and takes up his reft there, certainly knows and can truly witnefs what is to be found there. And this is the reafon that fo many (who feem great and experienced knowers) can- not receive our teftimony, becaufe they know neither the feed nor its voice, concerning which and whereby we teftify. But wifdom is juftified of her children ; and they that know the voice of the Shepherd, know his prefent appearance in this our day, which is con- trary to the wifdom and knowledge of all other feeds and births whatfoever. " He that hath an ear to ** hear, let him hearj" but he that hath not the true ear, cannot hear the true teftimony, though it fhould ever fo often be declared unto him. But blefled is he that knows and ftumbles not at the appearances of the feed and power of life in his own heart, but is turned from the darknefs to the light there, and from the power of Satan to the manifeftation of God's Spi- rit there. For the end of words (even of Chrift's own direftions in the days of his flefli) is to turn men to the holy life and power from whence the words came; and thither ^man is to travel, and therein to center, waiting on the Lord, in the way of his judg- ments and tender mercies, to witnefs a tranflation from darknefs to light, and from the kingdom of Sa- tan into the kingdom of the dear Son ; which king- dom is at firft but as a grain of muftard-feed, and muft be fo known and fo received.
And now let every ferious heart examine concerning himfelf. Doft thou know the kingdom ? Is the feed
grown
Some Experiences added, &c. 379
grown In thee ? doth it overfpread thee ? Art thou in it as in a kingdom ? doft thou feel it overfhadowing thee ? art thou in unity with it ? doth it fpeak peace to thee from the Lord ? Is the wall of partition broken down in thee ? Is there of twain made one new man ? Doft thou feel than which is contrary to Chrift fubdued in thee by his power ? and his holy nature, life, and Spirit, reigning over it ? Canft thou read that fcrip- ture fenfibiy and experimentally, *' if ye through the " Spirit mortify the deeds of the body, ye (hall live?"
Ah ! how miferably do men talk of Chrift, the power of God, and mifs of the effed: and work of his power in them !
Faith is a powerful thing, it gives viflory, (true faith gives victory) it fcatters that which ftands be- tween, and gives real accefs to God, and lets in his pure, frefti, living virtue, upon the heart.
Love is a powerful thing, it conftrains to obedience: and the heart that is circumcifed to love the Lord God, Oh! how doth life flow from him into it!
Oh ! away with empty notions, and come to the miniftration of the Spirit, where the knowledge i$ living, the faith victorious, the love pure and undc- filed, the worftiip truly fpiritual, even flowing from, and comprehended in, the life and virtue of the Spirit. Oh ! that all that truly breathe after the Lord, might be gathered hither, found here, and dwell here. Amen.
Post-
m. . [ 380 ]
Postscript to the Experiences.
PERSONS that have had fome true touches of life, and true breathings after the Lord, yet not having their eye fixed rightly upon him, nor difcern- ing from v^hcnce thofe come, may eafily lofe the true fenfe of life, and another birth of another nature fpring up in them inftead thereof. This was it we generally wanted in the day of our former profefTion, even the difcerning of that, and fixing upon that, which begat life in usj through want whereof, many of the mod tender-hearted came to a lofs ; whom the Lord at length fhewed mercy to, manifefting to them the light of their eyes, and the ftay of their fouls. Now to all that have been gathered hither by the Lord, life hath been renewed, and their former expe- riences (of the Lord and his goodnefs to them in the Lord Jefus Chrift) reftored again with advantage. And here they fenfibly fee, and daily experience, that nothing is of their own works, but all of grace and mercy in and through Chrift, in whom they are created unto good works, which God before ordained that we fhould walk in them. And here the glory is re- vealed j the glory of life, the glory of peace with the Lord, the glory of righteoufnefs in and through his Son, the glory of viftory over the foul's enemies, and of leading captivity captive, and treading upon the necks of kings, even of mighty lufts, which mightily prevailed over and oppreflTed the foul, before the Captain of our falvation appeared in the power and authority of his own Spirit. But bleffed be the Lord, there is not only this glory revealed, but there is a defence over the glory; for there is that revealed which is able to defend it, and doth defend it, in the hearts of many, and in the living aflemblies which
have
Postscript to the Experiences. 381
have been gathered by God's holy power j which holy power (which gathered) daily quickens and overlha- dows, and is a rock unto, and will be fo for ever, even to all that abide with him in his holy covenant j but out of the limits of that into which God gathers, and wherein and whereby he preferves, there is no defence to any. The curfed thing, the unclean thing, the earthly fpirit, the earthly mind and wifdom, the Lord hath excluded, and it is to be excluded out of his camp for evermore, that the inward Ifrael may be kept holy to the Lord, and may ferve and worfhip the Lord in the beauty of the inward holinefs, as the outward Ifrael was outwardly, to be, and to do, in that outward miniftration of the fhadows of the gofpel ftate.
Some fcriptures 'very fweet, and necejfary to be, experienced in the gofpel J}ate,
" This is life eternal, that they might know thee " the only true God, and Jefus Chrift whom thou haft *' fent," John xvii. 3. There is a knowledge of God and Chrift, which is life eternal : and there is a knowledge of them (or at lead that which men call fo) which is not life eternal. The knowledge which is life eternal, is that knowledge which God gives to his own birth; even the fpiritual knowledge which God gives to thofe which are born of the Spirit j which is the knowledge of the myflcry of God, and of Chrift in the myftery, inwardly appearing, and working in the heart againft the myftery of fin and death. Oh ! precious is the birth to which God gives this knowledge, and precious is the knowledge which he giveth to it. The knowledge (or that which men call knowledge) which is not life eternal, is that knowledge which man can get and comprehend from without, of himfelf, v/ithout the enlightenings and quickenings of God's Holy Spirit and power inwardly felt, and operating in the heart.
« No
382 Postscript to the Experiences.
" No man can fay that Jefus is the Lord, but by «* the Holy Ghoft,** i Cor. xii. 3. It is precious ti| witnefs that confeffing and acknowledging Jefus to be the Lord, which is by the Holy Ghoft. For only they that are governed by the Holy Ghoft can fo confefs him. The devil did confefs Jefus to be the Holy One, the Son of the living God, &c. and many now confefs Jefus to be the Lord, in the fame fpirit, being alienated from the life of God, and having no true fenfe or undcrftanding of that. But there is a con- feflion which cannot arife but from God's Spirit, and from the knowledge, fenfe, and undcrftanding which he gives ; blefted are they that experience that.
*« It is written in the prophets, and they ftiall be all " taught of God. Every man therefore that hath *< heard, and hath learned of the Father, cometh unto *« me," John vi. 45. Ah ! bleffed is he that can in true undcrftanding fay. The Lord hath made good this promife to me 1 he is become my teacher. I have heard his voice, as truly and certainly, inwardly in my heart, as ever I heard the voice of Satan there. He hath revealed his Son, his pure, holy, living child Jefus in me. He hath drawn me to his Son j he hath taught me to come to his Son : and indeed fo foon as ever I heard and learned of the Father, I could not but come to the Son, and receive the Son, and give up myfelf to him : and he hath received me, and daily preferveth me from death, and the fting and power thereof, and giveth unto me eternal life.
" He that hath the Son, hath life j and he that hath " not the Son, hath not life," i John v. 12. Ah ! this is abundantly experienced ! bleffed be the name of the Lord ! Many who had not life, while they had not the Son, but mourned and lamented deeply after him, (the Spirit of the Lord being grieved in them, and his life not poffeffed by them) the Father revealing his Son in them, and giving him to them, and they enjoying and poffeffing him, feci that they are daily in the enjoyment and poffeflion of pure and frefh life in him.
« My
Postscript to the Expiriences. 383
*« My flefh is meat indeed, and my blood is drink ** indeed. He that eateth my flelh, and drinketh my ** blood, dwelleth in me, and I in him,*' John vi. 55, 56. We are of his flefh, and of his bone, faid they that did eat his flefh, and drink his blood. They that eat Chrifl: the one bread, are by that food made partakers of his divine nature, and become one bread (for we being many, are one bread, as faid the apo- ftle) ; lb that now they are no longer darknefs, but light in the Lord. Oh I the pure flefh and blood of the immaculate Lamb ! Oh ! the incorruptible food which gives life to the foul ! Oh ! the living word ! Oh ! the milk of this word, the milk of the heavenly breafl, which nourifheth the babes I but the bread, the flefh, the blood, is fl:ronger nourifliment. Oh ! how brightly might this be opened, in the demonfl:ra- tion of life, to the fpiritual ear and underfl:anding I but the carnal-minded are thick and grofs, being drowned in their own apprehenfions and fenfe of the letter, but having no fenfe of the myftery, what it is myflically to eat and drink the flefh and blood of Chrift, (of him who is life, and gives life) and to dwell together with him in the one Spirit, light, life, and power eternal.
" For with thee is the fountain of life ; in thy " light fiiall we fee light," Pfal. xxxvi. 9. Oh! bief- fed are they that can experimentally fpeak thus, who know the fountain of life, and dwell there, where light Ihines more and more !
** Ho, every one that thirfteth, come ye to the " waters ; and he that hath no money , come ye, buy 'f and eat : yea come, buy wine and milk without ** money, and without price. Wherefore do ye fpend " money for that which is not bread ? and your la- " bour for that which fatisfieth not ? hearken dili- *' gently unto me, and eat ye that which is good, " and let your foul delight itfelf in fatnefs. Incline *' your ear, and come unto me; hear, and your foul *' fhall live J and I will make an everlafting covenant " with you, even the fure mercies of David," Ifaiah
Iv.
384 Postscript to the ExPERiEiifCES.
Iv. I, 2, 3. Here is happinefs, true happinefs, full happinefs ! He that experiences this one portion of fcripture is happy. He that knows the true thirft after the true waters, and comes to the waters which he thirfts after, and knows how to buy, and hath bought the wine and nnilk which is to be had at the waters (Oh ! who knows what this buying is ! this is beyond all talk and outward profeflion concerning the thing, concerning the precious pearl j this is the real, hearty trafficking of the wife merchant for it). And then to hearken diligently, and eat that which is good, and to have the foul delight itfelf in the fatnefs of God's houfe, in the riches and fatnefs of his goodnefs and mercy in Chrift Jefus ; and not only to tafle of mercy, but to witnefs it fure in the everlafting cove- nant, that God will never be wroth with me more, never be a ftranger to me more, never depart from me more, nor fuffer me to depart from him ; but pre- ferve me pure and chafte to him, through his love flied abroad in my heart, and his holy fear, which con- ftrains me to abide with him, and to keep his com- mandments.
" But whofoever drinketh of the water that I fliall " give him, (hall never thirft: but the water that I " (hall give him, fhall be in him a well of water *' fpringing up into everlafting life," John iv. 14. Is not this an univerfal promife, to be made good to every one that drinks of the water of life, of the water that Chrift gives ? Did not Chrift promife it fhould be a well ? a fpringing well ? The fountain is of a fpringing nature : and is not every drop of the fame nature ? of a living nature ? of a fpringing na- ture ? He that rightly drinks, doth he not receive a .well ? Oh ! the water which Chrift giveth'! doth it not become a well in the true difciple, in the living dif- ciple, out of which well the water is ftill fpringing and flowing, to nourifh up with life and unto life, even with life of an everlafting nature, and unto life everlafting. Oh ! the pure glory that is revealed in the gofpcl difpenfation ! why is it fo hid from mens
eyes.
Postscript to the Experiences. 385
eyes, who profefs themfelves to know the Lord Jefus Chrift, and to be his difciples ?
** For the life was manifefted, and we have feen it; " and bear witnefs, and fhew unto you that eternal «« life which was with the Father, and was manifefted " unto us. That which we have feen and heard, de- " clare we unto you, that ye alfo may have fellowfhip " with us J and truly our fellowfhip is with the " Father, and with his Son Jefus Chrift," i John i. 2, 3. This is precious to experience the life inwardly manifefted, and to come out of death inwardly felt, into life inwardly manifefted, and fo to come into the holy fellowlhip with the Father and Son, and with the faints in light : for he that comes out of the darknefs into the light, comes out of the fellowftiip of the dead into the fellowfliip of the living.
" Come unto me all ye that labour and are heavy
*< laden, and I will give you reft. Take my yoke
" upon you, and learn of me, for I am meek and
*f lowly in heart : and ye ftiall find reit unto your
«' fouls. For my yoke is eafy, and my burthen is
*' light," Matt. xi. iS, 29, 30. This invitation of
Chrift was to be fulfilled in the hearts of his difciples j
and it is precious inwardly to witnefs it effedlually in
the heart, as really as ever it was fpoken by him.
To be able to fay, in the evidence and demonftration
of his Spirit, It is true, I did labour, I was heavy
laden, none could cafe or help me, till he called, tilt
he knocked at the door of my heart, and till I came
to him, and received him in •, and he hath made
good his word to my foul ; he hath given me reft from
my labours and heavy loads. He hath laid his yoko
upon me, and I have took it and borne it, and have
learned of him to be meek and lowly in heart like
htm, and I have found reft to my foul. And now I
lliall never complain more of his yoke or burthen, he
hath made it, and doth daily make it, i^o eafy and
light to me.
*' And we know that the Son of God is come, and
" hath given us an underftanding, that we may know
Vol. III. B b « him
2^6 Postscript to the Experiences,
" him that is true j and we are in him that is true, *^ even in his Son Jefus Chrift. This is the true God '* and eternal life," i John v. 20. There is an in- ward, fpiritual coming of the Son of God into the heart, by which coming (to them that receive him) he giveth a new and fpiritual underftanding, whereby they know him that is true, (and without it they can- not) and are ingrafted into him and found in him ; partaking of his life and righteoufnefs, to the glory of God the Father j and fo in true underftanding are able to fay, " Lo this is the God, this is the Saviour *' we waited for. This is the true or very God, and " eternal life." What are all notions about God, and about his Son Chrift Jefus, to this inward fenfe and experience of them ?
" God, who commanded the light to Ihine out " of darknefs, hath (hined in our hearts, to give the " light of the knowledge of the glory of God in the " face of Jefus Chrift," 2 Cor. iv. 6. Oh ! how pre- cious is it to be able to witnefs this in meafure! to experience God ftiining upon my tabernacle, (as Job fpeaks. Job xxix. 2, 3.) and by his light my walking through darknefs ! It is true, Chrift was the light, he had the fulnefs of light, and the apoftles a very great proportion : but, blcfled be the Lord, I have received fome, and am changed by it, and become light in the Lord; and walk with God, and dwell with God in the light, even as he is light, and dwells and walks in the light. Is not this a bleflfed teftimony ? and is not he blefled who can fet his fcal to it ?
" Which veil is done away in Chrift," 2 Cor. iii. 14. It was promifed of old, that in the mountain, where God would make the feaft of fat things, he would deftroy, fwallow up, or do away the veil, or that which veils the life and glory of the Lord from man, and hinders it from being revealed in him, Ifaiah xxv. 6, 7. Now in Chrift there is no veilj in his light, life. Spirit, and power, there is no veil : where they are inwardly manifefted and received, the
veil
Postscript to the Experiences. 38-7
veil is done away, and the glory of the myftery re- vealed and beheld.
" If ye continue in my word, then are ye my difci- " pies indeed -, and ye fhall know the truth, and the " truth Ihall make you free," John viii. 31, 32. What is this word which the difciples of the Lord Jefus Chrift are to continue in? Is it any lefs than Spirit and life ? And what is it to be a difciple in- deed, but to learn the law of life at his mouth, and to continue therein ? And what is the truth which makes free ? Is it not the living truth, (the word which lives and abides for ever) the powerful truth, the operative truth ? This cuts between a man and his lovers ; this divides between foul and fpirit, joints and marrow, and makes the foul free from that evil fpirit which hath embondaged it. It fandlifieth, it cleanleih, itreneweth, it quickeneth, it giveth rtrengthj it maketh free from the foul's enemies, from the bon- dage of fin and corruption, and brings into the glo- rious liberty of the fons of God : and they that are made free from fin by that which is contrary to fin, and which fubdues, overcomes, and deftroys fin, they doubtlefs are free indeed. Oh ! precious is it to ex- perience this, even the truth that is free from fin, and makes free from fin all that truly know it, and arc joined to it, and live and abide in it !
'' For fin fiiall not have dominion over you ; for " ye are not under the law, but under grace," Rom. vi, 14. What's the law? what's the miniftration of the law? Is it not the miniftration of the letter? of that which is holy and righteous, by an outward or literal conunand ? What's grace ? Is it not the inward teacher, which inv.'ardly inllrucleth to deny ungodli- nefs and worldly lufts, and to live foberly, righteoufly, and godly, 6ic. ? Is it not the miniiiration of the Spirit and power? Is it not the minifiration of the new covenant, where the law of the Spirit of life in Chrift Jefus is written in the heart, and the command- ment of life made eafy by the power of the Lord
B b 2 Jefus,
388 Postscript to the Experiences*
Jefus, who manifefts himfelf within to make willing unto, and to ftrengthen to obedience ?
Now they that are under this grace, under this Spi- rit, under this power, doth it not break the power and dominion of fin in them, and fet them free there- from ? Can fin break in upon thofe who dwell under the (hadow of the Almighty ? Indeed a man may be under a literal difpcnfation of holy commands againft fin, and yet be under the power of fin : but he that is gathered under the wing of Chrift, under the grace and Spirit of the gofpel, turned from Satan's power to God's power, and within the wall and bulwark thereof, he witnefieth this true, Sin hath not dominion^ Jin cannot have dominion^ Jin Jhall not have dominion over you. No device of the enemy fhall be able to hurt or deftroy on God's holy mountain; for his light fliines there to difpcl the darknefs, and his power is revealed there, to fcatter and daih in pieces the fi:rength of the enemy whenever it appears.
" Upon all the glory Ihall be a defence," Ifaiah iv. 5. Oh! the Lord God, by the Spirit and power of the gofpel, in the day thereof, is bringing many fons to glory, into great, inward, fpiritual glory j yea, into exceeding glory (for the miniftration of the Spi- rit exceeds in glory). And as God hath ordained this glorious miniftration for his fons and daughters under the new covenant, fo by the Spirit and power of the new covenant, when it breaks forth, he is daily working, tranflating, and changing them, out of the earthly nature and image, into his own divine nature, into his own heavenly glory, 2 Cor. iii. 18. And, blefled be the Lord, the defence of his power is fpread over the glory of his holy mountain, fo that nothing can make a prey of, or devour the birth of life, or deprive of the inheritance of life there. The Lord doth not only give a blefied lot and lines in pleafant places, but he maintains the lot of his children; fo that they can dwell in their Father's houfe, and feed on the heavenly food and rich dainties of the kingdom, in the majefty of the name of the Lord their God ;
which
Postscript to the Experiences. 389
which is fuch a dread unto the enemies, and fuch a defence about them, as none can make afraid : but they are kept in perfect peace, in perfed: reft, in pure love, out of which life fprings and flows continually.
'* And in that day thou fhalt fay, O Lord, I will *' praife thee ; though thou wall: angry with me, thine ** anger is turned away, and thou comforteft me. " Behold, God is my falvation : I will truft and not '^ be afraid j for the Lord Jehovah is my llrength and " fong, he alfo is become my falvation. Therefore '^ with joy (hall ye draw water out of the wells of " falvation," Ifaiah xii. i, 2, 3. Oh ! precious to witnefs the inward fpiritual day of redemption and deliverance, wherein praifes from a living fenfe natu- rally fpring up to the Lord ! to witnels the reproofs at an end, the anger, indignation, trouble, and forrow at an end, and the Comforter come, miniftering peace, joy, and comfort to the foul ! Ah ! when the Lord is felt, the falvation (his prcfence, his power, his life, his virtue the falvation) ; when faith fprings towards him, and the fear of the enemy (or concerning the enemy) is banifhed; when he is experienced to be the foul's daily ftrength againfl him •, yea, and doth ib deliver, that inftead of the former fear, becaufe of the fury and opprefTion of the enemy, the foul can now fing, becaufe of that ftrength and heavenly au- - thority, which the Lord putteth forth and exercifeth in the heart againft him ! When the well of life, the well of falvation, the Saviour's well, is kept open, and the Philiflines, the uncircumcifed fpirir, power, and nature, caft out, that they can flop it no more ; bur. the foul can draw the water of life out of the well and fountain of life with joyj ah! then the gofpel difpenfation is indeed knov/n, and the bleiTed eftate thereof witneiTed and experienced !
" I counfel thee to buy of me gold tried in the " fire, that thou mayeft be rich; and white raiment, *' that thou mayefl be clqthed, and that the fname of ''* thy nakednefs do not appear; and anoint thine eyes <*' with eye-falve, that thou mayeft fee," Rev. iii. 18.
B b 3 What
590 Postscript to the Experiences.
What is the gold tried in the fire, which man is to buy of Chrift, that he may be made rich therewith ? What is the white raiment which the foul is to be clothed with, without which It is naked in God's fight, and in the fight of the truly difcerning (and there is a time when the fhame of its nakednefs will appear more generally, as it doth already to the eye of the fpiritual man who judgeth all things)? What is the eye-falve wherewith the eye is to be anointed, or it cannot fee ? Is it not precious to purchafe this gold and raiment of Chrift, and to have this eye-falve to anoint the eye ■ with, and to keep it open that it may daily fee its way, and walk in the light of the Lord ? Certainly this is all inward and fpiritual, as a remnant witnefs it this day ; glory to the Lord God.
" But the anointing which ye have received of *' him, abideth in youj and ye need not that any " man teach you : but as the fame anointing teach- *' eth you of all things, and is truth, and is no lie; ** and even as it hath taught you, ye iTiall abide in " him," I John ii. 27. The outward anointing was a fiiadow of the inward, and had a glory in it under the difpenfation of the lawj and the inward anointing in the gofpel difpenfation is fpiritual and divine, and exceeding glorious. Chrift, the anointed one, anoints all his. No being a fon, without being begotten by the Spirit and power of the Father; and no abiding a fon, but by the virtue and power of the fame Spirit, remaining in and with the foul ; fo that every fon re- ceives of the anointing of the Father: Chrift received the Spirit, the fulnefs, that he might give to them a proportion. Now to experience this anointing, and to experience it abiding and teaching all things ; and (o know this voice, the voice of the Shepherd, the voice of the anointing, which the fheep ftill finds to be true, and no lie; and to abide in the vine, in the life, in the Spirit, in the power, as this Spirit or anointing teacheth : Oh ! here's the fweet ftate, the clear ftate, the blefi!ed ftate ! Here the promifes and bleflings are Yea and Aqnen in Chrift : and the foql
can
Postscript to the Experiences. 391
can fay, he is faithful and juft who hath promifed, who hath opened the treafures of life to his family, to his houfe, to his children, to his fervants, and blef- feth them with all fpiritual blefllngs, in heavenly- things, in Chriil.
" Surely his falvation is nigh them that fear him, " that glory may dwell in our land : mercy and truth " are met ; righteoufnefs and peace have kilTed. Truth ** (hall fpring out of the earth; and righteoufnefs " fhall look down from heaven. Yea, the Lord " fhall give that which is good ; and our land fhall " yield her increafe. Righteoufnefs Ihall go before " him, and fhall fet us in the way of his fteps," Pfal. Ixxxv. 9. to the end. Is it not precious to witnefs that fear of God in the heart to which falvation is nigh, and the land wherein glory dwells ? Where mercy and truth meet, righteoufnefs and peace kifs ? Where truth fprings out of the earth, and righteoufnefs looks* down from heaven ? Where God gives that which is good, and the land of the living yields the increafe of life to him ? Where righteoufnefs goes before him, and he fets his in the way of his fleps ? Where the Lamb goes before, and the way is not known, but as the Lamb goes before, and leads into it ? Where God is the Shepherd, and the foul doth not want, becaufe he maketh it to lie down in paftures of tender grafs, and leadeth by the waters of quietnefs, (where it drinks of the brook in the way) and in the paths of righteoufnefs for his name's fake ? See Pfal. xxiii. Is there not a kingdom of darknefs, a land of iniquity inwardly ? and do not they that dwell there, and fit there, dwell in darknefs, and fit in the region and fhadow of death ? And is there not a travel out of this land into the holy land, (the land of light, the land of the living) and a tranflation out of this king- dom into the kingdom of the dear Son r And is not God the Shepherd there ? Chrift the Bifliop of the foul there ? and doth not he overfee and take care of fouls there, leading them into ftelh paftures, and by the foft flowing waters ? Is not falvation nigh there, yea, raund about that land ,^ Do not mercy and truth meet
B b 4 there ^
39? Postscript to the ExfERiENCf.s.
there ? righteoufncfs and peace kifs there ? yea, doth not the glory of the Moft High dwell in, and over- ftiadow that land ? Is not the eye of the Lord upon it for good, from one end of the year to the other ? doth not he watch over it night and day, that none hurt it, and water it in the proper feafons ? Oh ! who can utter the goodnefs and glory of the Lord which ig revealed and fhines here !
Rev. iii. 20. " Behold, I ftand at the door, and " knock ; if any man hear my voice, and open the *^ door, I will come in to him, and will fup with him, ** and he with me." Here are feveral things, which, in their order and feafons, the living come to a certain and fenfible experience of.
As, Firft, Chrift's {landing at the door, and knock- ing. What is the door at which he Hands ? and how doth he knock ? How doth the contrary fpirit knock ? how doth his Spirit knock ?
Secondly, What is his voice ? and how is his voice heard ? To hear Wifdom's cry within, in the inward ftreets } his call at the door, at which he would enter; muft not the true ear in fome meafure be opened firft .^^ Can any one hear without an car?
Thirdly, What it is to open the door ? There is a door-keeper's ftate to be witnefled, and the right door- keeper knows how to open and how to fhut the door, and is exercifed in opening and fhutting the door. The King of glory is to be opened to, and let in, but no wolf, no ftranger, no ftrange fpirit, is to be hearkened or opened to.
Fourthly, What Chrift's coming in is at the door opened to him ? When he knocks, would he not come in ? Would he ftand always at the door knocking ? Nay, nay ; when the door is opened at which he knocks, he who is the refurreftion and the life enters; the King of righteoufncfs, the King of peace, enters; he who is the wifdorn and power of God enters; and what becomes of the power and goods of the enemy then ? Doth he not kill ^nd deftroy them ? Doth he not confume and devovir thenr Doth he not empty
the
Postscript to the Experiences. ^g^
the houfe of them, and garnilh the houfe with that which is truly pure, glorious, and beautiful ?
Laftly, What is it to have him fup with the foul ? And what is it for the foul to fup with him? Is not here eating and drinking in his Father's kingdom ? Doth he not firft deftroy the devil's kingdom, and then fet up his own kingdom ? And doth he not fall with the foul, and feaft with the foul, in the kingdom which he fets up there ? Oh ! that all men knew how near he who is eternal life, is to them ! Doth not God fearch the heart ? Is not he near the heart ? Doth not his light fhine there, in the midft of man's darknefs and corruption ? Doth not his power reach thither, and affault and trouble the enemy ? Doth not his pure love wherewith he loveth man pierce thither ? Doth he not knock ? Doth he not call ? Doth he not touch ? Doth he not draw ? Doth he not give, at times, fomc living tender {tnCe to many hearts, who too muclr negleft and defpife him, and regard not the day of his tender vifiting them, and calling after them ? Oh I how is the love of God, the Spirit of God, the life of God, the wifdom of God, the power of God, the drawings and inftrudtions of his grace day by day refifted by the wifdom and will of the flefh, in thofe that are born thereof, and hearken thereto, and fo live after the flefh, and not after that which reproves the -flefh ?
Many more fcriptures might be mentioned, and alfo fenfibly and livingly witnefTed toj but thcfe arc enough to give a tafte. The Lord open mens un- derftandings into the thing itfelf, and give them the key which opens into the truth, even into the myftery thereof, wherein is the hidden life and virtue. Amen.
A few
394 Postscript to the Experiences*
A few words concermng the true Chrifi ', how it may be certainly and infallibly known which is he.
This queftion relates not to his outward appearance, in the days of his flelli j but to his inward and fpiritual appearance, how it may be known. To which the anfwer on nny heart is, Even after the fame way, and by the fame means is he to be known in his inward appearance, as he was known in his outward; which was by the revealing of the Father. For " none " knows the Son but by the Father, and he to whom " the Father reveals him." And when Simon Peter confeffed him to be Chrift, the Son of the living God, " BlefTed (faid he) art thou, Simon Bar-Jonaj for <* flefh and blood hath not revealed it unto thee, but <' my Father which is in heaven," Matth. xvi.
And if none could know Chrift in his appearance in the flefh, notwithftanding fo many manifeft and exprefs prophecies concerning him, but fuch only to ■whom the Father revealed him ; how fhall any know his inward and fpiritual appearance, unlefs they be taught of the Father, and hear and learn of him fo to do ?
But more particularly to fliew how the Father re- vealed his Son, and how they came to know in that day that he was the Son of the living God, the Holy One, the anointed Saviour ; and that the fame way, and by the fame means, people that will truly know him, muftcome to the knowledge of him now;
Firft, They came to know him by the manifeftation of the life that was in him, by the fulnefs of the grace and truth which dwelt in him, and put itfelf forth, fo as to be difcerned by the inward and fpiritual eye in them. "For the life was manifefted," i John i. 2, The life which was in him was manifefted to the fpi- ritual eye which was in them : ^nd thus they came ta Icnow him,
Secondlyj^
Postscript to the Experiences. 395
Secondly, By his voice and knocks. Thus faid he concerning his fheep in thole days, " that they knew *' his voice," John x. 4. Oh ! he hath fuch a voice, as none hath but he ! He fpeaks in his Father's au- thority (not as the fcribes, not as earthly-wife, learned men) ; he fpeaks in the evidence and demon ftration of God's Spirit. The words which he fpeaks are Spirit and life; they that hear his voice live; and when he (lands at the door and knocks, he pierceth deep.
(Dh ! the beatings of his hand upon the tender and fenfible hearts and confciences ! Oh ! his fecret re- proofs, his fecret inftructions, his fecret quickenings and enlightenings ! How did they, and how do they, eternally make him manifeft in the hearts and confci- ences of his ?
Thirdly, By his baptifm, or by his baptizing into his own Spirit and power. While people were in ex-. pe6lation, and mufed in their hearts of John, whether he were the Chrift or not, John anfwers the cafe, and tells them how they might difcern and know the true Chrift. It is not I, who baptize with water; but he that baptizeth *' with the Holy Ghoft, and with fire; ** whole fan is his hand," &c. Luke iii. 15, 16, ly. Was not this then, and is not this now, the way to know the true Chrift ? He that knoweth him who inwardly and fpiritually baptizeth, him who hath the fan, who inwardly fanneth and purgeth the floor, gathering in the wheat, and burning up the chaff, dotli not he inwardly, truly, and fpiritually know Chrift? He that knoweth the word, which is quick and powerful, and (harper than any two-edged fvvord, piercing, even to the dividing afunder of foul and Ipirit, and of the joints and marrow, and is a dif- cerner of the thoughts and intents of the heart; doth not he know " the word which was in the beginning, " which was with God," yea, "which was God?" For he is the only fcarcher of the heart, and trier of the reins.
Fourthly,
^g6 Postscript to the Experiences.
Fourthly, By his mighty works. " The works " which the Father hath given me to finifh, the fame " works that I do, bear witnefs of me, that the Fa- •* ther hath fent me," John v. 36. And when John fent two of his difciples to Jefus with this queftion : " Art thou he that fhould come, or look we for an- " other ?" Chrift bids them go and tell John what things they had feen and heard ; " how that the blind ** fee, the lame walk, the lepers are cleanfed, the " deaf hear, the dead are raifed, to the poor the " gofpel is preached ; and bleffed is he whofoever *' fhall not be offended in me," Luke vii. 22, 23. ** Why herein is a marvellous thing," (faid the blind frian) " that ye know not from whence he is, and *' yet he hath opened my eyes" John ix. 10. He who hath the power, and putteth forth the power in- wardly; who openeth the inward eye, the inward ear, loofeth the inward tongue, caufeth the inward feet to walk in the way of life, and the inward hands to work the works of God; he is the Mefliah, the Saviour, the Word of life, the Son of the living God. They that believe in him, in his Spirit, in his power, in his inward appearance, have the witnefs in themfelves, the living tcftimony, which none can put out, or take away from them. He hath opened mine eyes, he hath opened my heart, he hath raifed me out of the grave, he hath given me eternal life. He hath changed me inwardly, created me inwardly, by the working of his mighty power ; and I daily live, and am preferved, and grow by the fame power. I feel his life, his virtue, his power, his prefence day by day. He is with me, he lives in me; and 1 live not of myfelf, but by feeling him to live in me, finding life fpring up from him into me, and through me ; and therein lies all my ability and flrength for evermore.
Afsm
Postscript to the Experiences, 397
A few words in the bowels of tender love and good' will to my natroe country.
It is written, " When thy judgmeats are in the " earth, the inhabitants of the world fliall leara " righceoufnefs." Oh ! that this might be verified concerning thee, O England ! even that thou mightefl: learn rigiUeoufnefs, and that the days of thy untight- eoufnefs mioiht come to an end ! Have not God's
O
judgments been upon thee ? Yea, are not God's judg- ments (till upon thee ? And can any thing divert thenti from coming more upon thee, but thy fpeedy return- ing unto the Lord, in breaking off thy fins by un- feigned repentance? Oh! -that thou mighteft be fen- fible of the hand of the Lord, and mighteft hear the • rod, and him who hath appointed it ! The Lord hath power over all nations, and can break them in pieces as a potter's vefiel. They are but as the drop of a bucket, as the fmail dull of the balance j they are before him as nothing, and are counted to him lefs than nothing, and vanity.
Read Ifai. xxiv. fee how God will plead with na- tions, and confidcr whether he be not dealing thus with thee ? Oh ! hath not that been found in thee, and is not that found in thee, which provoketh the Lord exceedingly ? Oh ! that the weighty fenfe of thy fins were upon thee, and that thou mighteft truly re- pent, and turn from them; that thou mighteft reap the benefit of God's judgments, and learn righteouf- nefs, and his indignation might be removed from thee, and his tender bowels of companion m.ove to- wards thee.
But perhaps fome may fay. What is the rigbteoufnefs we Jhould learn ?
AnJ, Oh ! learn to know God ; that is a righteous thing. Learn to fear God ; learn to worfliip him aright. How is that ? Why in his own Spirit and truth, in which he leeks to be worlhippcd. Learn
humility
398 PoSTSCRIPt TO THE EXPERIENCES.
humility towards God j learn juftice and mercy towards men; learn to love thy enemies. If ye will be Chrif- tians, that is the law of Chrift j but that which is called the Chriftian world, many of them have not yet learned fo much as to love their friends : but hate and perfecute fuch as fear the Lord, and feek their good, and ftand in the gap to keep back the wrath of the Lord from breaking in upon them, and are wreftling mightily with him, with ftrong cries, that he would ftay the fharpneft thereof, that it might not break forth to their dcftrudion.
Learn to do to others as ye would be done to. Do not do to any, becaufe of their religion and ten- der confciences towards the Lord, what ye would not have done to yourfelves becaufe of your religion. How long will it be ere ye learn this ? How many judgments and diftrefles fhall come upon you, before ye bow in fpirit under the mighty hand of God, and yield yourfelves in fubmiffion to him, to learn thefe things of him ?
Queft. But how JhaJl we learn right e oufnefs ?
Anf. Retire inwardly to that, and hearken inwardly to that, which gives the fenfe of judgments, and learn of that ; and that will wean you inwardly from all your unrighteoufnefs, and teach you righteouf- nefs. There is that inwardly in the unregenerate which hardens and mi (leads i there is alfo that inwardly which tenders, melts, teacheth, and leadeth aright, as it is believed in and obeyed.
Oh ! that men knew the difference between thefe two, and how to turn from the one to the other ! For out of the heart proceeds all that is evil and vain, and out of the heart are the ilTues of life alfo. The well or puddle of the muddy waters, of the waters of Egypt, of the wine of Sodom, and waters of Babylon, is there; and the well and ciftern of the pure waters is there alfo.
Oh ! my native country, that thou mighteft be the firft nation in this age of the world that might pafs through the judgments of God, and be cleanfed
thereby.
Postscript to the Experiences. 399
thereby, and be happy ! Oh ! that thy rulers and go- vernors were weaned from the fpirit and wifdom of this world, and might receive of God's holy Spirit and wifdom, and judge and govern themfelves and the people thereby ! When the Jew outward was chofen to be the people of God, did not he pour out of his Spirit to govern them by ? Were the judges, kings, and leaders thereof only anointed with outward oil ? Were they not alfo anointed with God's Spirit ? And can any Chriftian magiflrate govern aright any Chriftian nation without the afliftance and guidance of the fame Spirit ? And oh ! that all the people were anointed alfo, that they might be inwardly kings and priefts to the Lord, and the kingdom of Chrifl might be inwardly fet up in all their hearts, and every man might reign, in and through him, over the ene- mies of his own foul ! Oh ! that the power and glory of the Lord might cover thy governors and inhabit- ants, O England! Oh! the prayers that have been long put up in bowels of tendernefs for thee ! Oh I the befom of the Lord, the befom of his righteous judgments, that it might fweep the hearts of men in- wardly, that this nation might be prepared for the glory of the Lord (for the glory which he reveals in his heavenly birth) to break forth outwardly, to the admiration and m.agnifying of the work of his power m the eyes of all beholders ! Amen, Amen.
T II E
THE
FLESH and BLOOD
O F
CHRIST,
In the Mystery and in the Outward,
Briefly, plainly, and uprightly Acknowledged, and Teftified to ;
P'or the Satisfadion and Benefit of the Tender-hearted,.
WHO
Defire to Experience the Q^iickening, Healing, and Cleanfing V1K.TUE 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 Bleffing of God, may be experimentally found ufeful to the true Pilgrims and faithful Travellers out of the Nature and Spirit of this World.
Written in true Love and Tcndernefs of Spirit by
ISAAC PENINGTON.
" And without Controverfy great is the Myftery of Godlinefs. God was ma- «' nifeft in tlic flcfh, juftified in the Spirit, fccn of angel*, preached unto the Gcn- *' tiles, believed on in the world, received up into Glory," i Tim. iii. 16.
" Of whom are the Fathers, and of w^hom as concerning the Fleflj Chrlrt: *' came, who is over all, God blelleJ for ever. Amen." Rom. ix. 5.
Vol. III. C c
• %
[ 403 1 THE
PREFACE.
HAVING been lately at London, upon occafion of a meeting between fome of the people called Quakers, and fome of the people called Anabap- tists, and other confederates, wherein I was fame- what concerned, being charged or brought in by Thomas Hicks, in his fecond book of Dialogues, called Continuationy p. 4. to prove, that the Quakers. account the blood of Chrift no more than a common thing ; and having been at that meeting to clear my innocency in that particular; but the thing not then coming in queftion, and I being to return to my ha- bitation in the country (though I ftaid alfo a fecond meeting for that purpofe) i it was on my heart, in the clearnefs and innocency thereof, to give forth this teftimony, to take off that untruth and calumny of T. H. both from the people called Quakers, and myfelf J being both of us greatly therein injured, as the Lord God of heaven and earth knoweth. I have had experience of that defpifed people for many years, and I have often heard them (even the ancient ones of them) own Chrift both inwardly and outwardly. Yea, I heard one of the ancients of them thus teftify, in a publick meeting ftiany years fince, That if Chrift had not come in the flefli, in the fulnefs of time, to bear our fins in his own body on the tree, and to offer himfelf up a facrifice for mankind, all mankind had utterly perifhed.
What caufe then have we to praife the Lord God, for fending his Son, in the likenefs of finful flefh, and for what his Son did therein ! O profelTors ! do not pervert our words (by reading them with a preju-
C c 2 diced
[ 404 ]
diced mind) quite contrary to the drift of God's Spirit by us ! If ye fliould thus read the holy fcrip- tures, yea, the very words of Chrift himfelf therein, and give that wifdom of yours which fights againft us fcope to comment upon them, and perverts them after this manner, what a ftrange and hideous appearance of untruth and contradiftion to the very fcriptures of the Old Teftament might ye make of that wonderful appearance of God ? For the words of Chrift feemed fo foolifh and impoflible to the wife men of that age, that they frequently contradided, and fometimes derided him.
If we be not of God, we fliall come to nought j nay, we had not ftood to this day, if his mighty power had not upheld us. We could not have ftood inwardly, nor could we have ftood outwardly, againft the fierce aflaults we have met with both ways. And as we have not had by-ends to move us inwardly, fo neither have we had by-ends to move us outwardly, as our God knoweth.
Ohl T. H. doft thou believe the eternal judgment at the great day, not outwardly only in notion, but inwardly in heart ? Oh 1 then confider how thou wilt anfwer it to God, for faying fo many things in the name of a people, as their belief and words, which never were fpoken by any one of them, nor ever came into any one of their hearts 1 Innocency in me, life in me, truth in me, the Chriftian fpirit and nature in me, is a witnefs againft thee, that thou wroteft thy dialogues out of the Chriftian nature and fpirit j and thy brethren, William Kiffin and the reft, who have ftood by thee to juftify thee, (or at leaft feemed fo to do) muft take notice of thefe things, and condemn them i.n thee, or they will expofe themfelves (and their religion) to the righteous judgment of God, and of all who love truth, and hate forgery and deceit.
I pity thee -, yea, I can truly fay, I forgive thee the injury thou haft done me (though indeed it is very great, thus to reprefent me publickly ; what thou couldft not have done, if thou hadft equally
confidered
[ 40J ]
confidered the things written in that book) ; and I alfo define that thou mayell be fenfible of what thou haft fo evilly done, and confcfs it before God, that he alfo might forgive thee. Oh ! I would not bear the weight of this fin at the judgment feat of Chrift for ten thoufand worlds ! And that thefe books fhould be fo long publick, and thy brethren take no notice of them, but rather at laft apply themfelves to juftify thee, oh 1 how will they anfwer this thing, when they come to anfwer it for ever ! Oh 1 why will ye fet up an intereft againft our Lord Chrift, (who is the truth, and teacheth truth) and bend all your ftrengch and underftanding to make lies, falfhoods, and forgeries to appear as if they were truth, and not forgeries ?
[{ ye will judge yourfelves, and repent of thefe things, ye fhall not be condemned of the Lord ; but if ye will go on, to cover and hide this great iniquity, ye (hall not profper therein.
As for my particular, I had committed my caufe to the Lord, and intended to have been wholly filent, knowing my innocency will be cleared by him in this particular at the great day, and the love, truth, and uprightnefs wherein I wrote thefe things owned by him.
But in the love of God, and in the ftillnefs and ten- dernefs of my fpirit, I was moved by him to write what follows. And oh ! that it would pleafe the Lord to make it ferviceable even to T. H. himfelf, for his good.
C c 3 THE
t 406 ]
THE
Flefti and Blood of Chrift, Sec.
IN the fecond part of Thomas Hicks's Dialogues^ called Continuation, p. 4. he maketh his perfonated Quaker fpeak thusj Thou fayeft, we account the blood of Chrijl no more than a common thing ; yea, no more than the blood of a common thief. To which he makes his perfonated Chriftian anfwer thus : Ifaac Penington {who Ifuppofe is an approved ^aker) afks this quejtion ; Can outward blood cleanfe? 'Therefore faith he, we muji en- quire, whether it was the blood of the veil, that is, of the human nature, or the blood within the veil, viz. of that fpiritual man, confifting of flejh, blood, and bones, which took on him the veil, or human nature. It is not the blood of the veil', that is but outward; and can outward blood cleanfe ?
Now to fatisfy any that defire to underftand the truth as it is, and to know what the intent of my heart and words (as fpoken by me) was, I Ihall firft fay fomewhat to his dating the queftion, and then open my heart nakedly and plainly, as it then was, and ftill is, in this matter.
Firft, I anfwer, thefe were not my words, which he hath fet down as mine ; but words of his own patch- ing up, partly out of feveral queries of mine, and partly out of his own conceivings upon my queries, as if he intended to make me appear both ridiculous and wicked at once. For I no where fay, or affirm, or did ever believe, that Chrift is a fpiritual man, confifting of flelh, blood, and bones, which took on
him
The Flesh and Blood of Christ, &c. 407
him the veil of human nature. Thus he reprefents me as ridiculous. It is true, Chrift inwardly, or as to his inward being, was a Spirit, or God blefled for ever, manifefted in flefli j which (to fpeak properly) cannot have flelh, blood, and bones, as man hath. And then, befides his alterations at the beginning, putting in only four words of my query, and leav- ing out that which next follows, (which might have manifefted my drift and intent in them) he puts in an affirmation which was not mine, in thefe his own words: // is not the blood of the veil i that is but out' ward', and then annexeth to this affirmation of his own, the words of my former query. Can sutward blood clean/e? As if thefe words of mine (Can outward blood cleanfe ?) did neceflarily infer that the blood of Chrift is but a common thing.
Herein he reprefents me wicked, and makes me fpeak, by his changing and adding, that which never was in my heart, and the contrary whereto I have feveral times affirmed in that very book where thofe feveral queries were put (out of which he forms this his own query, giving it forth in my name). For in the loth page of that book, beginning at line j, I poficively affirm thus : that Chriji did offer up the flejh and blood of that body (though not only fo, for he poured out his foul, he poured out his life) a facrifice . or offering for fin, a facrifice unto the Father^ and in it tafied death for tvery man ; and that it is upon confideration (and through God's acceptance of this facrifice for fin) that the fins of believers are pardoned, that God might be juji, and the juftlfier of him who believeth in Jefus, or who is of the faith of Jefus, Is this common flelh and blood ? Can this be affirmed of common flefli and blood ? Ought not he to have confidered this, and other paflages in my book of the fame tendency, and not thus have reproached me, and mifreprefented me to the world. Is this a Chriftian fpirit \ or ac- cording to the law or prophets, or Chrift's do6lrine .^ Doth he herein do as he wolild be done by? Oh ! that he had a heart to conflder it ! I might alfo except againft thofe words : human nature, (which he twice
C c 4 putteth
4o8 The Flesh and Blood of Christ, &c.
piitteth in) being not my words, nor indeed my fenfe ; for by human nature, as I judge, is underftood more than the body : whereas I, by the word veil, intended no more than the flefh, (or outward body) which in fcripture is exprefsly fo called, Heb. x. 20. through the veil, that is to Jay y his flejh.
Secondly, I cannot but take notice of this, that he hath not cited the place, page, or pages j nay, not fo much as named the book, where thofe words or fay- ings which he attributeth to me are written ; whereby any perfons that are not willing to take things upon bare report, (efpecially in fo deep charges, reflecting not only upon one perfon, but a whole people) might confult the place, and fee whether they were my words or no; and whether the queries I did put (indeed to the hearts of people) had any fuch drift or no, and might compare the words (if they were mine) both with what went before, and alfo followed after ; and with what was faid in feveral other places of the book, which fpeak of Chrifl's flefh and blood as of no common thing, but as that which God makes ufe of toward the redemption of mankind.
Thirdly, The drift of all thofe queries in that book was not to vilify the flefli and blood of Chrifl:, by re- prefenting it as a common or ufelefs thing, but to bring people from fl:icking in the outward, to a fenfc of the inward myfl:eryj without which inward fenfe and feeling, the magnifying and crying up the out- ward doth not avail. Indeed, at that time, I was in a great exercife concerning profeflTors : love was deeply working in my heart; and I was in a very tender frame of fpirit towards them, as any may perceive, who, in the fear of God, and in meeknefs of fpirit, (hall read that book (it is entitled, J ^ejiion to the Profejfors of Chrijliamty, whether they have the true, living, powerful^ faving knowledge of Chrifl, or no, i^c.) And in this tender frame, in the midft: of my crying to God for them, thofe queries, from a true fenfe and underftanding, fprang up in my heart, even to necef- fitate them, if pofllble, to fomc fenfe of the myfl:ery,
which
The Flesh and Blood of Christ, &c. 409
which there is an abfolute necefllty of unto trueChrif- tianity and falvation. This was the very intent of my heart in the feveral queries, which generally fpeak. of one and the fame thing, under feveral metaphors and figures. And that this was my intent, thcfe words following, in the fecond page of my preface to that book, do plainly exprefs ; the words are thefe : Now to draw mens 'minds to afenfe of truths to afenfe of that which is the things that they might know the bread indeed, that they might knoiv the living waters^ come to them and drink thereof and find Cbrijl in them a well of water fpringing up to eternal life •, therefore was it in my heart to give forth this queftion and the enfuing queries^ which he that rightly anfwers^ mujl know the thing ; and he that doth not know the things by his inability to an/wer, may find that he doth not^ andfo may wait upon Gody that be may receive the knowledge of it, and come to it, for the eternal life which it freely giveth.
And that I did mean the myftery, when I fpake of bread, water, the wine, the live coal from the altar, the leaves of the tree of life, the putting on Chrift, the flelh and blood of Ciirift, &c. is very plain to him that reads fingly. But to make it manifeft, par- ticularly concerning the ^^^a and blood of Chrift, I fhall recite one query-, it is the 33d query, page 29. The query is thus : Is not the true church flefh of ChrijVs fiefh, and bone of his bone? Is not the falfe or antichrijiian church fleflj of Antichriji's flejh^ and bone of Antichrift's bone ? IVhat is the flejh of the fpiritual wkore^ which is to be Jlripped naked and burnt with fire ? Shall ever the churchy which is of Cl.rifi^s flefh ^ be ftripped naked and burnt with fire ? Nay^ doth not his flejh make able to abide the devouring fir ey and to dwell with the ever lafling burnings? Can this poITibly be underftood of outward flefh and bone? Is it not manifeftly intended of flefii and bone in the myftery ? Yea, that it did relate to the myftery, in that very query, out of which he takes the four firft words, and no more, is very manifeft by the follow- ing words of the fame query. It is the 17th query, page 25. The query runs thus ; Can outward blood
cleanfe
410 The Flesh aitd Blood of Christ, &c.
cleanje the confcience ? Te thai are fpiritual, confider j can outward water wajh the foul clean ? Te that have ever felt the blood of Jprinkling from the Lord upon your con^ JcienceSy and your conjciences cleanjed thereby, did ye ever feel it to be outward ? It is one thing what a man appre- hends {in the way of notion) from the letter concerning the things of Gody and another thing what a man feels in Spirit. Is it not manifeft, by the exprefs words them- felvcs, that I fpake of the inward feeling of the blood in the myftery ?
Fourthly, This query. Can outward blood cleanfe the confciencCy &c. doth not neceflarily, nor indeed at all infer, that the blood of Chrift, as to the outward, was but a common thing, or ufelefs. If I had been to anfwer this query myfelf, he doth not know what my anfwer would have been. It was put to the profefTors to anfwer inwardly in their hearts, who 1 did believe, upon ferious confideration, could not but confefs, in way of anfwer thereto, that outward blood itfelf (or of itfelf) could not cleanfe and purge away the filth that was inward j but that muft be done by that which is inward, living, and fpiritual. Then hereby they had been brought to fee the neceflity of the myftery, the Spirit, the power, the life of the Son, to be in- wardly revealed in them ; and then I had obtained my end. Nor was I their enemy in defiring or aiming at this for them, or in fetting queries before them, which to my eye (as in the fight of God) feemed proper and conducible in themfelves (however they might fail as to them) towards the obtaining of this end. And if they could once come to this, to own the flefh and blood in the myftery, and fo come to partake of its cleanfing and nourilhing virtue, and not fix and ap- propriate that to the outward which chiefly belongs to the myftery ; 1 fay, if they could but go thus far with me, in owning the inward life and power in the fenfible feeling and operation thereof, I could meet them a great way in fpeaking glorious things of, and attributing a cleanfing or wafhing virtue to the out- ward, in, and through, and with the inward. For I
do
The Flesh and Blood of Christ, &c. 411
do not feparate the inward and outward in my own mind , but the Lord opened my heart, and taught me thus to diflinguifh, according to the fcriptures, in love to them, and for their fakes. For that was not my intent to deny the outward, or make it appear as a common or ufelefs thing. There was never fuch a fenfe in my heart, nor was ever word written or fpoken by me to that end ; which, to make more ma- nifeft, I Ihall now plainly open my heart, how it hath been, and is ftill with me in this refpe6l, fince ic pleafed the Lord and Father of mercies to reveal the myftery of himfelf and of his Son in me.
In the firft place, I freely confefs, that I do own and acknowledge, as in God's fight, our Lord Jesus Christ, his flesh and blood in the mystery. The apoftlc Paul fpeaks of the myftery of God, and of the Father, and of Chrift, Coloflf. ii. 2. The Son was revealed in him. Gal. i. 16. and fo he knew the" myftery of Chrift, and preached the myftery of Chrift, Colofl'. iv. 3. He was made an able minifter of the new covenant, not of the letter, but of the Spirit or myftery ; and fo he preached the wifdom of God in the myftery or Spirit, i Cor. ii. 7. 2 Cor. iii. 6. Coloft". i. 25, 26, 27. and he had great conflift to bring people to the rich knowledge and acknowledg- ment of the myftery, chap. ii. i, 2. He was fent to turn men from darknefs, and from the power of Satan (which is a myftery, and works in mens hearts in a myftery) to the light, to the Spirit and power of God, which is a myftery alfo -, and remiftion of fins is re- ceived in and through this myftery, A6ls xxvi. 18. And I deftre every ferious and tender heart to confider, whether this knowledge of Chrift in the myftery, was not that which he called the excellency of the know- ledge of Jefus Chrift his Lord, Phil. iii. 8. Certain I am, that the knowledge of God and Chrift in the myftery, is the moft excellent knowledge, and no Icfs than life eternal, inwardly revealed and felt from God in the heart. And here no legal righteoufnefs, no felf-righteoufnefs can ftand -, but the virtue and power
of
412 The Flesm and Blood of Christ, &c;
of Chrift's death and refurreftion, inwardly revealed and felt in the myftery, fubdues and deftroys it all. Indeed fclf-righreoufnefs may be given up in the way of notion, or feemingly deftroyed as to nnens appre- henfions, without the revealing or working of the myftery ; but it cannot be deftroyed in reality but where this is felt : but where the myftery is known, is received, and thoroughly works, felf-righteoufnefs can have no place there. Now the apoftlc, who was acquainted with the myftery of Chrift, he fpeaks of his body, fleftj, and bones, in the myftery, Eph. v. 30. (and if there be flefli and bones in the myftery, is there not alfo blood in the myftery ?) yea, the apoftle John fpeaks of the Spirit, water, and blood, i John V, 8. Now confider ferioufly, are all thefcof one and the fame nature ? or are they of a different nature ? the Spirit of one nature, and the water and blood of another nature ? Blelfed be the Lord, the birth which is born of the Spirit, and is fpiritual, knoweth the nature of the Spirit which begat it, and knoweth wa- ter which is inward and heavenly, and blood which is not at all of an inferior nature to it : and Jefus Chrift, our Lord and teacher, fpeaketh of flefti which came down from heaven, which flefti is the bread of life, which he that lives, feeds upon, and none can feed upon but they that live. And by this it is manifeft (to all to whom God hath given underftanding in the myftery) that his flefti and blood in the myftery is intended by him, in that he faith, " He that eateth *« my flefh, and drinketh my blood, dwelleth in mc, ** and I in him,'* John vi. 56, This dwelling in each other is an efi'ed of the myftery, and is witneflied by none that know not the myftery- And to this effcd: Chrift himfelf cxprefsly expoundeth it, ver. 6^' " It «« is the Spirit that quickeneth, the flefti profiteth " nothing: the words that I fpeak to you, they are " Spirit, and they are life." As if he had faid, I am fpeaking of the foul's food; I am fpeaking of the heavenly bread j I am fpeaking of Spirit and life j I am fpeaking of th« myftery, which ye look upon and
undcrftand
The Flesh and Blood of Christ, &c. 413
nnderftand as outwardly intended by me, and fo mifs of the niyitery of the Spirit, wherein is the quicken- ing virtue, and look only at the outward body or flefh, which, without the Spirit, profiteth not, nor ever can profit man.
Secondly, I confefs further, that I have the fcnfe, experience, and knowledge of this alfo, that in the myftery is the quickening virtue, the cleaning virtue, the nourifhing virtue, unto life eternal. The Spirit, the watf^r, the blood inwardly fprinkled, inwardly poured by God upon the foul, inwardly felt and drunk in by the thirfty earth, do cleanfe, do feed, do nou- rifh, do refredi. Doth not God promife to fprinklc clean water upon his Ifrael in the new covenant, and they j(hall be clean ? and to pour water on him that is thirfly, and floods upon the dry grounds ? Is it not by the fpirit of judgment and burning, that God ■wafheth away the filch of the daughter of Sion, &c. Ifai. iv. 4. Doth not the live coal from the altar purify and take away the iniquity? Ifai. vi. Oh! read inwardly ! Oh ! wait to be taught of God to read in- wardly, that ye may know what thefe things mean ! Why fhould ye quarrel at the precious and tender open- ings of truth, in love to you^ fouls ?
Thirdly, 1 have likewife this fenfe, and have alfo had this knowledge and experience, that the outward without this cannot avail. A man is not cleanfed by notions or apprehenfions concerning the thing, but by the thing itfelf. Let a nian believe what he can con- cerning the blood of Chrift, and apply to himfelf what promifcs he can, yet this v;ill not do, (Oh ! how grievoufly do men miftake herein !) but he muft feel fomewhat from God, fomewhat of the new creation in Chrift Jefus, fomewhat of his light, (fhining from him the Son into the heart) fomewhat of his life, fome- what of his power, working againft the darknefs and power of the enemy in him. Now a man being turned to this, joined to this, gathered to this flandard of the Lord, tranflated in fome degree out of himfelf into this i here fomewhat of the myftery is revealed, and
found
414 The Flesh and Blood of Christ, &c,
found working in him ; and Co far he is of God, and hath fome true underftanding from him. And here alfo he hath right to Chrift's flefli and blood in the outward, and to all the benefits and precious effe6ls that come thereby. For by owning the myftery, and receiving the myftery, we are not taught of God to deny any thing of the outward flefli and blood, or of his obedience and fufferings in the flefli, but rather are taught and enabled there rightly to underftand it, and to reap the benefits and precious fruits of it.
Fourthly, The Lord hath fliewn me this alfo, very manifefl:ly and clearly, that in former times, (in this nation as well as clfewhere) before profeffors ran fo into heaps, (I mean, into feveral ways and forms of church-fellowfliip fo called) they had more inward fenfe of the myftery than now they have j and were a great deal more tender (both unto the Lord, and one towards another) than now they are. For then grace in the heart, and the inward feeling, was the thing that was mofl; minded among the fl:rider fort. They did mind fo much bare reading, or hearing, or pray- ing, or any outward obfervation whatfoever, as what they felt therein. Let men have fpoken ever fo many glorious words concerning the things of God ; yet, if they had not been fpoken warmly and freflily by him that fpoke them, there was little fatisfadtion to the foul that hungered after that which was living, but rather an inward grief and diflfatisfadlion felt : fo that in that day there was an inward fenfe of the myftery^, (though not a diftind knowledge of it) which was precious in the eye ot God, and very favoury inwardly in the heart. But now, in fo long time, by looking fo much outward, and beating their brains, and dif- puting about the outward, many have very much (if not wholly) loft the fenfe of the inward, and are found contending for the outward, againft the very appear- ance and manifeftation of the inward; and foare in danger of being hardened and fealed up in that which is dead and literal, out of the limits of that which is living and fpiritual. It is a dreadful thing to fight
againft
The Flesh and Blood of Christ, &c. 415
againft the living God, and his living appearance in the hearts of thofe whom he choofeth, in any age or generation. The Lord hath been pleafed to bring us (a poor defpifcd remnant) back to that which firft gave us life, in the days of our former profefTion. Oh I that yc were brought thither alfo, that that might remove the veil, hardnefs, darknefs, and deep prejudices from you J which can never be removed while ye ftick in literal apprehenfions, without the light and teachings of God's Spirit ! Now as touching the outward, which ye fay we deny, becaufe of our teftimony to the inward, I have frequently given a moft folemn teftimony thereto ; and God knoweth it to be the truth of my heart; and that the teftifying to the inward (from which the outward came) doth not make the outward void, but rather eftablilh it in its place and fervice. God himfelf, who knew what virtue was in ' the inward, yet hath pleafed to make ufe of the out- ward; and who may contraditl or flight his wifdom and counfel therein ? Glorious was the appearance and manifeftation of his Son in flefh ; precious his fubjec- tion and holy obedience to his Father; his giving himfelf up to death for finners was of great cfteem in his eye ! It was a fpotlefs facrifice of great value, and efFeftual for the remifTion of fins : and I^do ac- knowledge humbly unto the Lord the remiflion of my fins thereby, and blefs the Lord for it; even for giv- ing up his Son to death for us all, and giving all that believe in his name and power to partake of remiffion through him.
And feeing it is thus with me: feeing the root of the matter is in me. Oh ! how can any man, that hopes to be redeemed by my Lord and Saviour, re- proach me for fpeaking of the myftery, witliout the leaft derogation to the outward, or what was done by him in the outward ! But if I fhould fpeak vehe- mently concerning mens neglefting the myftery, and fetting up that which is outward inftead of it and without it, I fhould not be condemned, but juftified of the Lord in fo doing. Indeed there is a great and
weighty
4i6 The Flesh and Blood of Christ, &c.
weighty charge from God's Spirit upon the profeflbrs of this age, for departing from the inward, (I mean that fweet fenfe, which, in fomc meafure, God gave them in former times of the inward) and magnifying and ftriving to eftablifti that which they apprehend concerning the outward, without it, and againfl it. Oh ! that it were otherwife with them, that God may not have this charge to manage againft them, when at the great day they are to appear before him, and be judged by him ! When all that have flighted or fpoken contemptuoufly of his Son's appearance in flefh, and ftave not come to a fenfe thereof, and repentance for it, Ihall be condemned ; and they that have flighted or fpoken contemptuoufly of his appearance in Spirit, fhall not be juftified : which appearance is now made manifeft in the hearts of many, bleflTed be the Lord for it ! Oh ! what cries have been in my heart many years concerning you, O ye profefTors of all forts who have had any tendernefs towards the Lord ! th«t ye might fee and know the Lord Chrift i and confcfs him in Spirit, in the myftery, even in his inward appear- ance in the heart, and might feel his redeeming power and virtue there, and fo be brought into union and fcUowfhip with him !
The Conclusion of the First Part,
THERE is a precious promife of God's making a feaft of fat things on his holy mountain, and of deftroying there the face of the covering, caft over all people, and the veil that is fpread over all nations, Ifaiah xxv. 6, 7. Now, what is this mountain ? Was there not a Mount Sion under the law, which was figurative ? and is there not a Mount Sion under the gofpel, which is the fubfl:ance of that figure ? and did not the Chrifliians in the apoflles days, who were called of God and fandtified, come tp this Mount
Sion,
The Flesh and Blood of Christ, &c. 417
Sion, and the city of the living God, the heavenly Jerufalem, where they had fellowfhip with God the Judge of all, and with Jefus the Mediator of the new covenant, &c. ? Heb. xii. 22, 24. And was not the veil here done away in him who was their Lord, their light, their life, their ftrength, their fun of right- eoufnefs, their bright and morning ftar ? fo that with open face they could behold the glory of the Lord, and were changed thereby into his heavenly image, from glory to glory, 2 Cor. iii. 18.
But alas! how hath that life, Spirit, and power been loft, fince the days of the apoftles ! Men have ftill owned the apoftles words, and formed many notions and apprehenfions out of the letter, but loft the apo- ftle's fpirit, loft the knowledge of the holy mountain, where the veil is taken av/ay, and where the feaft of fat things is made ; and fo are only dreaming , about eating and drinking fpiritually, buc know not what it is to feed on the living fubftance. And fo (be- ing ignorant of that) the veil is over their hearts while they read the prophets words, and Chrift's and his apoftles words } and the myftery of life, and of the redeeming power, is hid from their eyes : and that which God intended to them for a table, is be- come their fnare (as it was with the Jews) -, and their back is fo bowed down under the loads and burdens of the enemy, that they cannot fo much as hope or believe in the power of life for redemption therefrom, but conclude it muft necelfarily be lb with them all their days.
Oh ! where's the faitli that gives vitftory over the enemies? Where's the ability in the faith, fo to refift him as to make him fly? Where's Satan's falling like lightning? (Oh! his ftrength before the power of the Lord is but a flafii !) and the God of peace his treading him under the feet of his faints ? Oh ! where's that truth, or that knowledge of the Son, which makes free from him ? (John viii.^ 32, 36.) Where's that Spirit wherein liberty from his power and fnares is felt? 2 Cor. iii, 17. Where's living in the Spirit,
Vol. III. D d and
41 8 The Flesh and Blood of Christ, &c.
and walking in the Spirit, and in the pure light of the Lord, where he cannot come ? Where's reading of the fcriptures in that which gives to witnefs them, and which fulfils them in the heart ?
Oh ! the myftery of godlinefs, the power of godli- nefs, where the life is revealed, and the veil taken away, and an underftanding given, opened, and kept open, to read and underftand the fcriptures aright ; yea, and the hidden glory alfo ! Where it cannot be laid in truth to thofe that are there. Ye know not the fcriptures, nor the power of God ; but ye have re- ceived power to become fons of God, and ye are in him that is true; who truly opens the fcriptures in your hearts, and gives you the enjoyment, inheritance, and pofleffion of the precious promifes, whereby ye are made partakers of the divine nature, and live in him who is the head and fpring of that nature. Oh ! that people that profefs Chrift were here ! Oh ! that they did know him who begets ! and then they would not be fo ignorant of thofe that are begotten by him ; but would come into the true faith, into the true love, into the true knowledge and obedience of him, whom God hath appointed to guide and govern, and build up the whole living body. The Lord guide me in- wardly thither, where the myftery is revealed, and the fellowfhip with God, and his Son and faints, held in the myftery ! For our fellowftiip is not in a notional knowledge concerning Chrift, but in the life itfelf ; which the Lord God gather his people more and more into, and build them more and more up in. Amen.
A BRIEF
[ 419 ]
BRIEF ACCOUNT
CONCERNING
The People called QUAKERS,
X N
Reference both to Principle and Doctrine.
We are a People of God's gathering, who (many of us) had long waited for his Appearance, and had undergone great Diflrefs for Want thereof.
Queft. 13 VT Jome may Jay^ What appearance of the J3 gT"S^t God and Saviour did ye want ?
AnJ. We wanted the prefence and power of his Spi- rit to be inwardly manifefted in our fpirits. We had (as I may fay) what we could gather from the letter, and endeavoured to pradife what we could read in the letter ; but we wanted the power from on high, we wanted life, we wanted the prefence and fellowlhip of our beloved ; we wanted the knowledge of the heavenly feed and kingdom, and an entrance into it, and the holy dominion and reign of the Lord of life over the flefh, over fin and death in us.
Queft. How did God appear to you?
AnJ. The Sun of righteoufnefs did arife in us, the
day-lpring from on high, the morning-flar did vific
D d 2 us.
420 A BRIEF Account concerning the
us, infomuch that we did as really fee and feel the light and brightnefs of the inward day in our fpirits, as ever we felt the darknefs of the inward night.
Que ft. How did God gather you?
Anf. By the voice of his Son, by the arm of his Son, by the virtue of his Son's light and life inwardly revealed and working in our hearts. This loofed us inwardly from the darknefs, from the bonds of fin and iniquity, from the power of the ca'ptiver and deftroyer, and turned our minds inwardly towards our Lord and Saviour, to mind his inward appearance, his inward Ihinings, his inward quickenings ; all which were frefh from God, and full of virtue. And as we came to be fenfible of them, join to them, receive and give up to them, we came to partake of their virtue, and to witnefs the refcuing and redeeming of our fouls thereby. So that by hearing the Son's voice, and following him, we came to find him the way to the Father, and to be gathered home by him to the Father's houfe, where is bread enough, and manfions of reft and peace for all the children of the Moft High.
Now as touching the blefled principle of truth, which we have had experience of, and teftify to, (for how can we conceal fo rich a treafure, and be faithful to God, or bear true good- will to men !) it is no new thing in itfelf, though of late more clearly revealed, and the minds of men more clearly direfted and guided to it than in former ages. It is no other than that which Chrift himfelf abundantly preached, who preached the kingdom, who preached the truth which makes free, and that under many parables and refem- blances ; fometimes of a little feed, fometimes of a pearl or hid tjeafure, fometimes of a leaven or fait, fometimes of a loft piece of filver, &c. Now what is this, and where is this to be found ? What is this which is like a little feed, a pearl, &c. and where is it to be found ? What is the field ? Is it not the world, and is not the world fet in man's heart ? What is the houfe which is to be fwept, and the candle
• ' lighted
People called QJJ A K E R S. 421
lighted in ? Is it not that houie, or heart, where the many enemies are? A man's enemies, faith Chrifl:, arc thole of his own houfe. Indeed the teftimony concerning this was precious to us; but the finding and experiencing the thing teftified of to be accord- ing to the teliimony, was much more. And this wc fay in perfect truth of heart, and in moft tender love to the fouls of people, that whoever tries, fhall find this little thing, this little feed of the kingdom, to be a kingdom, to be a pearl, to be heavenly treafure, to be the leaven of life, leavening the heart with life, and with the mod precious oil and ointment of heal- ing and falvation. So that we teftify to no new thing, but to the truth and grace which was from the be- ginning •, which was always in Jefus Chrift, our Lord and Saviour, and difpenfed by him in all ages and- generations, whereby he quickened, renewed, and . changed the heart of the true believers in his inward and fpiritual appearance in them, thereby deilroying the enemies of his own houfe, and faving them from them. For indeed there is no faving the creature, without deftroying that in the creature, which brings fpiritual death and deftruclion upon it. Ifrael of old was faved by the deilroying of their outward enemies; and Ifrael now (the new Ifrael, the inward Ifrael) is faved by the deftruction of their inward enemies. Oh ! that people could come out of their own wifdom, and wait for God's wifdom, that in it they might come to fee the glory, the excellency, the exceeding rich virtue and treafure of life, that are wrapped up in this principle or feed of life ; and fo might receive it, give up to it, and come to partake thereof.
And as touching do6lrines, we have no nev^^ doc- trines to hold forth. The dodrines held forth in the holy fcriptures are the doctrines that we believe. And this doth farther feal to us our belief of this princi- ple, becaufe we find it a key by which God openeth the fcriptures to us, and give-th us the living fenfe and evidence of them in our hearts. We fee, and have felt in it to whom the curfe and wrath belongs -, and
D d 3 to
422 A BRIEF Account concerning the
to whom the love, mercy, peace, bleflings, and pre- cious promifes belong; and have been led by God's Holy Spirit and power through the judgments to the mercy, and to the partaking of the precious promifes. So that what fhould we publifh any new faith, or any new dodrines for ? Indeed we have none to publifli j but all our aim is to bring men to the ancient prin- ciple of truth, and to the right underltanding and practice of the ancient apoftolick doctrine and holy faith once delivered to the faints. Head-notions do but caufe difputes ; but heart- knowledge, heart-expe- rience, fenfe of the living power of God inwardly, the evidence and demonftration of his Spirit in tiie inward parts, puts an end to difputes, and puts men upon the inward travel and exercife of fpirit by that which is new and living, which avails with God. Now whereas many are offended at us, becaufe we do not more preach do6lrinal points, or the hiftory of Chrift, as touching his death, refurreftion, afcenfion, &c. ; but our declaration and teftimony is chiefly concerning a principle to diredt and guide mens minds thereto ; to give a plain account of this thing, as it pieafcth the Lord to open my heart at this time in love and good-will to fatisfy and remove prejudices where it may be -, thus it is in brief,
Firft, That which God hath given us the experience of, (after our great lofs in the literal knowledge of things) and that which he hath given us to tcftify of, is the myftery, the hidden life, the inward and fpiri- tual appearance of our Lord and Saviour Jcfus Chrift, revealing his power inwardly, deftroying enemies in- wardly, and working his work inwardly in the heart. Oh ! this was the joyful found to our fouls, even the tidings of the arifing of that Inward life and power which could do this ! Now this fpiritual appearance of his was after his appearance in the flefh, and is the Handing and lafting difpenfation of the gofpel, even the appearance of Chrift in his Spirit and power in- wardly in the hearts of his. So that in minding this, and being faithful in this refpeft, we mind our pecu- liar
People called QJJ A K E R S. 423
liar work, and are faithful in that which God hath pe- culiarly called us to, and requireth of us.
Secondly, There is not that need of publilhing the other as formerly was. The hiftorical relation con- cerning Chrift is generally believed and received by all forts that pretend to Chriftianity. His death, his miracles, his rifing, his afcending, his interceding, 6cc. is generally believed by all people ; but the myf- tery they mifs of, the hidden life they are not ac- quainted with, but alienated from the life of God, in the midft of their literal owning and acknowledging of thefe things.
Thirdly, The knowledge of thefe, without the knowledge of the myftery, is not fufficient to bring them unto God ; for many fet up that which they ga- ther and comprehend from the relation concerning the thing, inftead of the thing itfelf, and fo never come, to a fenfe of their need of the thing itfelf, nay, not fo far as rightly to feek after it. And fo many arc builders, and many are built up very high in religion, in a way of notion and practice, without acquaintance with the rock of ages, v,^ithout the true knowledge and underftanding of the foundation and corner-ftone. My meaning is, they have a notion of Chrift to be the rock, a notion of him to be the foundation-ftone j but never come livingly to feel him the rock, to feel "him the foundation-ftone, inwardly laid in their hearts, and themfelves made living Hones in him, and built upon him, the main and fundamental ftone. Where is this to be felt but within ? And they that feel this within, do they not feel Chrift within ? And can any that feel him within, deny him to be within the ftrength of life, the hope of glory ? Well, it is true once again, (fpiritually now, as well as formerly li- terally) *' the ftone which the builders refufed" (Chrift within, the builders of this age refufc) " is become *' the head of the corner," who knits together his fanclified body, his living body, the church, in this our day, more glorioufly than in the former ages and generations, blefled be the name of our God.
D d 4 Fourthly,
424 A BRIEF Account concerning the
Fourthly, The myftery, the hidden life, the appear- ance of Chrill in Spirit, comprehends the [other: and the other is not loft or denied, but found in it, and there difcerned or acknowledged nnore clearly and abundantly. It was to be after it, and comprehends that which went before it. Paul did not lofe any thing of the excellent knowledge of Chrift, when he faid, *' Henceforth know we no man after the flefh -, '* yea, though we have known Chrift after the fiefti, ** yet henceforth know we him no more." If he did not know Chrift after the flefti, how did he know him ? Why as the Father inwardly revealed him. He knew him in his Spirit and power. He knew his death in- wardly, he knew his refurreftion inwardly, he knew the Spirit, the virtue, the power of it inwardly; he knew the thing in the myftery in his own heart. Oh ! precious knowledge ! Oh ! the excellency of this knowledge of my Lord and Saviour Jefus Chrift ! What is the outwardly moft exa6t literal knowledge without this ? But what then? Do I now deny Or flight the outward ? No ; I have it here, and I have the in- ward feeling of the Spirit of life, how it dwelt in him, how it wrought in him, and of what wonderful value all his aftions and obedience were, in and through the virtue of this Spirit. Was Abraham's offering his fon fo precious in God's eye ? Oh ! then what is this ! Never was fuch a body fo fan6lified, fo prepared j ne- ver fuch a facrifice offered. Oh ! the infinite worth and value of it ! For by the inward life and teachings of God's Spirit am I taught and made able to value that glorious outward apr-rearance and manifeftation of the life and power of God in that heavenly flefti, (as in my heart I have often called it) for the life fo to dwell in it, that it was even one with it. Yet ftill it was a veil, and the myftery was the thing; and the eye of life looks through the veil into the myftery, and paffes through it, as I may fay, as to the outward, that it may behold its glory in the inward. And here the flefh of Chrift, the veil, is not loft, but is found and known in its glory in the inward. Be not offended at me,
O tender-
People called QJJ A K E R S. 425
O tender-hearted reader ! for I write in love things true, according to the inward feeling and demonftra- tion of God's Spirit, though not eafy perhaps to be underflood at prefent by thee ; but in due time the Lord can make them manifcft to thee, if thou in up- rightnefs and tendernefs of heart, and in the filence of the flefhly part, wait upoi\ him.
A few Words concerning the Way of Peace.
** The way of peace they have not known," Rom. iii. 17.
THERE is a way of peace, of true peace with God, who is an adverfary to all that is unholy and unrighteous. Thofe who have been unholy and unrighteous, who have been awakened, troubled, and could find no reft, but the fevere and righteous judg- ments and wrath of the Lord lying upon their ipirits night and day, having at length had their ears open- ed by him, and being led by him out of the unholy and unrighteous way, into the holy and righteous way, have felt both life and peace therein.
Now there are two forts which the apodle here men- tions, (or two flates, which the apoftle here fpeaks of) which have not knovv'n, nor can know, the way of peace with God, who is an adverfary to them both, and will one day fpeak trouble to them both, when their fouls and confciences come to be fearched and judged by him.
The one is the profane, or Gentile ftate, which is without the fenfe of God, not heeding any appearance of his, or any inward voice^of his Spirit, or the writ- ing of his law upon their heart. Thefe never knew the way wherein the heart is inwardly and fpiritualiy
circum-
426 A FEW Words concerning
circumcifed and renewed, fin forgiven, and peace ob- tained.
The other is the profeffing or outward Jews ftatc, who may ftudy the letter, and apply themfelves to conform outwardly to the letter, but never were ac- quainted with the inward Spirit and power. Thefe greatly differ from the Gentile or profane ftate, both in outward appearance, and in their own eye j but are the fame in the ground with the Gentiles, and know no more of the way of peace than the other do.
Queft. But what is the way of peace^ which neither the profane-, nor any fort of profejfors out of the life and power, ever knew, or can know ?
Anf. It is an inward way, a way for the inward Jews, for the inwardly-renewed and circumcifed to walk in. It is an holy or fanclified way, for the fanc- tified ones to walk in. It is a living way, which none but the living can find. It is a new way, which none but thofe to whom God hath given the new eye can fee. It is a way that God prepares and cafts up, and leads mens fpirits into, (who hearken unto him) and guides the feet of his faints in. It is a ftrait and nar- row way, which no luft of the flelh, nor wifdom of the flefli can find out, or enter into. Oh ! how little, how low, how poor, how empty, how naked, mull he be, that enters into this way, and walks therein ! Many may feek after it, and may think to find it^ and walk in it; but few fliail be able, as our Lord Chrift faid. Here circumcifion outward avails not; here want of that circumcifion hinders not j here bo- dily exercife profits little. The new creature is all here j the crofs of Chrift is all here ; the power of God is all herej and he that walks according to this rule, peace is upon him, and the whole Ifracl of God. But he that knows not this rule, nor walks ac- cording to this rule, peace is not upon him, nor is he one of the inward Ifrael of God, who receive power to become fons, who receive the law of the Spirit of life in Chrift Jcfus, which is the inward rule of the inward Ifracl.
Thii.
THE WAY OF PEACE. 427
This was the way of peace from the beginning; this is the way of peace (till j and there is not another. To be new created in Chrift Jefus, to be ingrafted into him, to abide in him, to have the circumcifion of the fleih (the body of the fins of the flelh cut off) by the circumcifion of Chrift, (made inwardly in the heart without hands) and to walk not after the flefh, but after the Spirit, even in the newncfs of the Spirit, here is life and peace, reft and joy for evermore. The Lord of his tender mercy give me a fenfe of it, an4 lead me into it more and more. Amen.
The Conclusion of the Whole.
THERE is a birth which is born, not of blood, nor of the will of the flefh, nor of the will of man-, but of God, John i. 13. And this birth, which is born of the Spirit, is Spirit, chap. iii. 6. Now this birth, which is born of the Spirit, and is Spirit, hath a life and way of knowledge fuitable to its nature and being j which is veiy far above man. Its life is in the Spirit, and its walking in the Spirit, and its knowledge is after the way of the Spirit, very far above man's way of conceiving or comprehending. The birth itfelf is a myftery to man, and its way of knowledge is a way altogether hid from man. It is indeed in the evidence and demonftration of God's Spirit, in the ftiinings of his light in the heart: '' In " thy light fliall we fee light." The birth knows what this means. There is a wife and prudent part in man, from which God hides the fight of his kingdom, and the heavenly glory thereof; but there is a babe to which God reveals the myftery thereof. Flelli and blood cannot reveal j but tlie Father can and doth to his children, who is the teacher of them all, from the leaft to the greateft, in t;he new and living covenant.
There
4.28 The Conclusion of the Whole.
There is man's day, and there is God's day. There is rnan*s day of gathering knowledge, after his flefhly manner of comprehending ; and there is God's day of giving knowledge, by the Ihinings of the light of his own eternal Spirit. In man's day, how doth wife and prudent man beat his brains, and labour in the fire for very vanity ! But in God's day, how doth the knowledge of the Lord cover the earth, as the waters cover the fea! When the day-fpring from on high vifits inwardly, when the Lord lighteth the candle in- wardly, oh ! how clear is the knowledge of the Lord, and how doth it abound then ! Oh ! what a difference there is between man's apprehenfions and conceivings concerning Chrift, and God's revcalmg him inwardly j and between man's coming to Chrift, according to his own apprehenfions, and his coming to Chrift in the heavenly drawings and teachings of the Father ! John vi. 45. Oh! that the begettings of life and the birth thereof were felt in mens hearts, that in it men might know the day of God, and the kingdom of God, and the treafures of wifdom which are hid in Chrift, and will ever be fo, biit as Chrift is inwardly revealed and formed in the heart ! Many may have notions of Chrift being formed in them -, ah ! but to feel it in- wardly ! there is the fweetnefs, there is the aflurance, there is the life, there is the peace, there is the right- eoufnefs of the Lord Jefus Chrift, and there is the joy of the true Chriftian for ever. Come, oh ! come, all forts of tender profeflbrs, out of yourfelves, into. God's Spirit, into God's truth, that ye may know what it is to be in the Spirit, and in the truth, and what it is to live there, and to know things there, and to worfliip there, and to have fellowftiip with the Fa- ther and Son there. The poor receive the gofpel, the poor receive the kingdom, the poor receive the pow- er, the poor receive the righteoufaefs and falvatioa of our Lord Jefus Chrift. Ye are too rich in your comprehenfions and gathered knowledge from your own literal conceivings, to learn to wait aright, to receive of him his gold, his raiment, and his eye-falve.
What
The Conclusion of the Whole. 429
"What pleafure is it to us to teflify againft you ? Were it not for obedience to our God, and love to your fouls, we would never do it. We are content and fa- tisfied to be of the little defpifed flock, which the Shepherd feeds, giving to every one his proportion of daily nourifhment, life, peace, righteoufnefs, and joy. It is our love to you that we would not have you lay out your money for that which is not bread, and your labour for that which will not fatisfy the truly hungry and awakened foul, but might come to feed on fub- ftance, on the life itfelf, on the fweetnefs and fatnefs of God's houfe, where nothing that any of his chil- dren can need or long after is wanting. Oh ! that ye had the fenfe of our love ! If ye had the true under- ftanding and fenfe ot God's love, ye could not but have a fenfe of our love alfo j for it comes from him, and it flows towards you in his will and tender mov- ings. Do ye love God ? Are your hearts circumcifed to love God ? If not, ye do not truly love. And if ye loved him that begets, ye would love them that are begotten by him. Your love is to your own notions and apprehenfions of God, not to his nature ; for if ye loved his nature, (that holy, heavenly, fpiritual nature as it is in him) ye could not but love it in his children alfo. Well, our God is love, and taught us to love even our enemies, and to wrefl:le with our God for them, that, if it be poflible, the Lord may remove the fcales from their eyes, and give them repentance to the acknowledgment of the truth as it is in Jefus, where it is more living and powerful, more efl^eftual and operative (inwardly purifying, fanc- tifying, yea, and juftifying alfo) than any but thofe only that are born of God, (and kept alive by him) yet ever knew, or can know.
POST-
[ 430 ]
POSTSCRIPT.
Containing a few Words cbnccrning the Doings and Sufferings of that defpifed People called Quakers, which are both mifunderftood and mifreprefented by many : With an Exhortation to true Chriftianity.
FIRST, their doings are looked upon by many tQ be from a natural principle, and according to the covenant of works, and not from the free grace and gift of God's Spirit.
Now concerning this I can fpeak fomewhat faiths fully, as having been long experienced in the principle, and as having had experience of the grace and tender mercy of the Lord from my childhood. And indeed . thus it hath been with me from my childhood j what- ever hath been done in me, or by me, that was good, I have felt to be from God's grace and mercy to me, and have cried grace, grace, mercy, mercy, to the Lord continually therefore. And when I was turned to his truth in the inward parts, I found it was God's grace and tender love to me to turn me to it, and to preferve me, being turned j and to cai>fe it to fpring in me day by day, and to give me ability through it. Ah ! none knows but they that have had experience how we have been weakened in the natural part j how poor we have been made, that we might receive the gofpel, and how poor in ourfelves we are kept, that we might enjoy the riches and inheritance of the king- dom. And this we daily experience, that not by the works of righteoufncfs which we had done, but
accord-
POSTSCRIPT. 431
aecording to his mercy, he faved us, and doth daily fave us, by the wafhing of regeneration, and the re- newing of the Holy Ghoft. Yea, God's writing his law in our hearts, and placing his fear there, and put- ting his Spirit within us, to enlighten and quicken, and caufe us to walk in his ways, and to keep his fta- tutes and judgnnents, and to do them, and all the mortifying of fin, and denying of the lufts of the flefti, and performing that which is holy and accept- able in the eyes of the Lord (as all that proceeds from his own Holy Spirit is) all that is of the new cove- nant, and performed by the working thereof, and not by the working of the natural part of itfelf, but by the working of the Spirit of life in the new-birth, and through the natural part as his inftrument. So let none reproach the works that God brings forth in MS, who hath created us anew in Chrift Jefus unto, good works, left thereby he reproach the Holy Spirit and power of the living God, in which they are wrought, and by which they are brought forth, and could never be brought forth without it.
Then for our fufFerings, indeed they are gifts we received from God ; fo that we can truly fay, it is given us by the Lord our God not only to believe in his Son, but to fuffer for his fake ; and that it is only in good confcience to God, and by the afiiftance of the Lord, that we fufFer; that the patience and meek- nefs wherewith we fufFer, is not of ourfelves, but of him. Whenever the Lord permits afflidlions or fuffer- ings to come upon us, our eye is to him, and we enter into them in his fear, knowing our own inability to go through them, and looking up to him for ftrength. And when we are in them, while they continue, we daily look up to him for ftrength, and have been many times very weak in ourfelves, when immediate- ly, or very foon after, we have felt great ftrength in the Lord. Alfo after our fufferings, when the Lord hath been with us all along^ and brought us through our fufferings in the peace and joy of his Spirit, we do not look back boaftingly, as if we had been any
thin
6>
4^a POSTSCRIPT.
thing, or done any thing as of ourfelves -, but we bow before the Lord, and blefs the Lord, when we confi- der how he hath been with us, and how he hath up- held us by the right-hand of his righteoufnefs j and what he hath done for us when we were very poor, weak, afflided, and often forely diftrefled. Therefore let none reproach, mifreprefent, or vilify our fuffer- ings, which our God hath helped us through, and for which we (in hunmility of heart) give him thanks, and cannot but do fo all our days, becaufe the thank- ful remembrance and fenfe of them is written by the finger of his Spirit upon our hearts. Oh ! ail forts of people, whom we love and travail for, and ufe our intereft in the Lord our God for, that ye might be truly fenfible of your conditions, know the inward ap^ pearance and vifits of the Shepherd and Saviour of the foul, turn to him, (looking in true faith unto him) and be faved ! I fay unto you, in tendernefs of fpirir, oh ! do not requite us fo ill for our love and truth of heart towards you, as to caft untrue and unjuft re- proaches upon us, and to render that truth vile which God hath made honourable, in fandifying and re- deeming many thereby. Truly our love is from the God of love. We could not fo love you as we do, if our God had not taught us ; nor fo feek after you as we do, in tendernefs of bowels, if we were not inftruments in the hand of the Shepherd of Ifrael. And the light we teftify of, which we feel Ihine in us, it is no lefs than the true fure light of the Sun of right- eoufnefs, which God hath caufed to (hine in our hearts ; who alfo loveth mankind, and caufeth it to glance into the darkeft corners of the earth. And the life we are quickened by out of fin and tranfgreffion, and the power we have received to become fons of God, it is from him who is the fountain of life, and hath all power in heaven and earth. Oh ! that ye could receive the bleflTed report ! Oh ! that the arm of the Lord might be revealed in you ! Oh ! that ye could feel and witnefs the Saviour working out your falvation in ' you, binding the ftrong man in you, calling him out
of
POSTSCRIPT. 433
of you, with all his goods after him, that the place of the wicked-one might be found no more in you, nor none of his lufts or vain thoughts lodge in your hearts any more ; but ye might witnefs and experience the new heart, the clean heart, the pure heart, in which God dwells, and the eye that fees him that is invifible. Oh ! glory to the Lord for what he hath done in and for a defpifed people, (who were no peo- ple before the Lord made them one) who hath brought them to Sion, his holy mountain, where he dwells and reigns, and where he builds up his own houfe and temple, which he eftablifheth over all ; where the fheep of Ifrael feed, and where the Shepherd of Ifrael reigns and triumphs in glory over the enemies of his kingdom. The little innocent babes tafte fomewhat of his holy dominion and power, and of his kingdom of peace and right- eoufnefs j but in his ancients his light fhines very brightly, and before them he reigneth glorioufly ; fo that he is praifed in the very heights of Sion, and his name renowned there over all for ever. Glory, glory to the pure fpring of life, from whence the living ftreams come which refrcfh the fouls of the living. Surely his pure praifes fliall be founded in the hearts of the living for ever and ever. Amen.
An Exhortation to true Christianity.
It is eafy to pretend to Christ; but to be a true Chriftian is very precious, and many Tri- bulations and deep AfHidtions are to be paiTed through before it be attained unto, as thofe who are made fo by the Lord experience.
NOW everlafting happihefs and falvation depends upon true Chriftianity. Not upon having the name of a Chriftian only, or profeffing fuch or fuch Chriftian dodrines; but upon having the nature of Vol. III. E e Chrif^
, t J*- -^ '■ •"■'^ ^ *•* ^ 'w-
434 An Exhortation to true Christianity.
Chriftianlty, upon being renewed by the Spirit of Chri,ft, and receiving the Spirit^ ivalking in the Spirit, and bringing forth the fruits of the Spirit. Oh ! here is the Chriftian indeed! and it (hould be every one*s care not to fall (hort of this. Now becaufe there is a contention about; Chpftianity, who is the right Chrif- tian, it behoyes every man to take care as to himfelf that he be really fuch j that he receive that from God, ^nd be that to God, which none but the right Chrif- tian can be, or can receive. This is the ufe I would make of thefe things in my own heart, even to be fure I be fuch an one as God hath made, and will ac- cept and own as a Chriftian. And having had fome cxperienpe of this thing, and truly underftandingwhat the Chriftian ftate is, and what doth attend it, 1 (hall fet down fome few things, which he that inwardly knoweth, witnefleth, and enjoyeth, is without all con- troverfy a true Chriftian, whatever man may account of him.
Firft, He that is a new creature, is without doubt a true Chriftian. He that is regenerated, he that is re- newed in the fpirit of his mind by Chrift Jefus, he that is new-created in the holy and heavenly image, he has felt the power of God's Spirit begetting him anew, forming him anew, out of the old nature and image of the firft Adam, into the nature and image of the fecond Adam, who is the quickening Spirit ; and that which is begotten and born of him is Spirit.
Secondly, He that is in the new covenant, is a true Chriftian. He that hath thirft after the living waters, and hath heard the call to the waters of life, hath heard the voice of him who gives life, and hath re- ceived life from him, who giveth life to all that come to him, and who maketh the new and everlafting co- venant with all that hear his voice, take np his crofs and follow him, he is without doubt one of Chrift's fheep, whom the Shepherd owneth, and taketh care of.
Thirdly, He that is inwardly circumcifed with the circumcifion made without hands, he is a Jew inward,
a Chrif-
JVni Exhortation to-true Cwri&tianity. 435
a Chriftian inward, (in ^ the fight of God) who hath felt the Spirit and power of Chrift Jefus, and rejoiceth in Chrift Jefus, and is one of thofe worfhippers whom God hath fought out and taught to worfhip him in the life and Spirit of his Son.
Fourthly, He that is inwardly wafhed with clean ■ water, with the inward water, he is the inward Jew, the inward Chriftian. God promifed to pour out clean water upon his Ifrael, and they ftiould be clean. He who hath the clean water poured upon him inwardly, which inwardly wafheth and cleanfeth, he is without controverfy one of God's inward Ifrael.
Fifthly, He that feeds on the bread of life within, and drinks the water of life out of his own well or ciftern, he without doubt is living. He that is in- vited to the marriage-fupper of the Lamb, and comes and fups with the Lamb, he is one of the fame nature and fpirit with him. He with whom Chrift fups, who hath heard Chrift knocking at his door, hath opened to him, and received him in, to purify his heart, and dwell in him, and fup with him, and. give him to fup with himfelf; fo that he eats bread in the kingdom, and drinks wine in the kingdom, and par- takes of the feaft of fat things, which God makes to his Ifrael in his holy mountain, he is without doubt one of Chrift's, and partakes of this in and through him.
Sixthly, He that lives the Chriftian life, who walks nor after the flclli, but after the Spirit} who doth not fulfil the lufts of the flefti, bur hath the law of God written in his heart, aad his fear put within him, and his Holy Spirit given to inftrud: him, and to guide him to anfwer the holy law written iji his heart, which the carnal mind is not fubjecl to, nor can be fubjedt to, without doubt he is fpiritual j without doubt he is a true Chriftian.
Seventhly, He that live§ by faith, who knows the faith which is the gift of God, hath received it, and lives by it j who can do nothing of himfelf, but only by faith in that holy pov/er which doth all in him j Co
E e 2 that
436 Am Exhortation to true Christianity.
that he lives, and believes, and obeys from an holy root of life, which caufeth life to fpring up in hin[i, and love to fpring up in him, and the Lamb's meek- nefs and patience to fpring up in him, and all grace to fpring up in him j I fay, he that lives thus, without doubt is ingrafted into the true vine, into the true olive-tree ; and the root bears him, and minifters fap unto him, and he is a true, frefli, green, living branch of the true vine, of the holy olive-tree.
Many more things might be nrientioned, as they are experimentally known and felt amongft us, who are true Chriftians; though the Baptifts and others have reprefented us to the world as if we were no Chriftians j but that touching us not, their faying fo is no more to us than the profefTing Jews of the fame fpirit, who faid Chrift had a devil. But thefe are to give a tafte ; and he that knows and feels thefe, may alfo know and feel the reft, if ever fo many more fhould be mentioned. Now the way to feel thefe, and to become a true Chriftian, (and to grow up in the Chriftian life) is to feel the feed of the kingdom, which is the beginning of the kingdom, the ^begin- ning of true Chriftianity -, and then to feel the feed abiding, (the feed which is of the Spirit, and which is Spirit) here is the conftant feal of Chriftianity in my heart ; here are true and certain evidences, day by day, of the Chriftian nature and fpirit manifefting themfelves undeniably inwardly.
And now having the witnefs in myfelf, the tefti- mony of him that begat life in me, teftifying to his own work, and to his own birth, of what value are any teftimonies of men without, againft this ? Chrif- tianity is a myftcry, and he only can truly fee who is Chriftian indeed, who hath the inward eye opened, and with that inward eye is taught of God to pierce into that wherein Chriftianity confifteth. There have been many Chriftians of mens making; there are alfo fome Chriftians of God's and Chrift's making i which Chriftians God and Chrift will own, but not the other.
Ohl
An Exhortation to true Christianity. 437
Oh ! let men have a care, that when God cometh to diftinguifh between cattle and cattle, (between Chrif- tian and Chriftian) they be found fuch as God will make up as his jewels, and own as the fheep of his fold ; fuch as fhall be able to bear the trial of his fearching judgment, and pure impartial eye; and not fuch as ftill, notwithftanding all their profeffion of religion and Chriftianity, are found workers of ini- quity, and fo not created anew in Chrift Jefus unto good works, and therefore not truly of him, nor true Chriftians in his eye.
E c 3 TO
v^
, ^ 'i '3 ■.
TO THE
JEWS NATURAL,
AND TO THE
JEWS SPIRITUAL;
WITH A
Few Words to England, my native Country, Sec.
Some fenfible, weighty QUERIES, concerning fome Things very fweet and necelTary to be experienced in the truly Chriftian State.
Whereunto is added,
A Postscript, containing fome Queries on Ifaiah I. lo, it.. A Scripture of deep Counfel and Concern to the darkened and diftrefled States of fome among thofe that fear and obey the Lord.
Whereunto are added,
Two or three Qi^ieries touching the River and City of God, and the pure Stilhiefs wherein God is known and exalted.
AS ALSO,
Some Questions anfwered concerning the true Church, Miniftry* and Maintenance under the Gofpcl, and about the Lamb's War.
Written in travailing Bowels, by
ISAAC PEKING TON.
*' Truly God is good to Ifrael, to fuch as are of a clean Heart." Pf. Ixxiii. i.
" Behold an Ifraellte indeed, in whom is no Guile." John i. 47.
*' For he is not a Jew that is one outwardly ; neither is that Circumcifion which " is outward in the Flefh ; but he is a Jew which is one inwardly ; and Circum- *• cifion is that of the Heart, in the Spirit, and not in the Letter j whofe Praife " is not of Men, but of God." Rom. ii. 28, 29.
<« Behold, the days come, faith the Lord, that I will punifli all thena which arc " circumcifed, with the uncircumcifcd, Egypt, and Judah, and Edom, and the '« children of Ammon and Moab, and all that are in the utmoft Corners that *' dwell in the Wildernefs ; for all thele Nations are uncircumcifcd, and all the <' fjoufe of Ifrael are untircunicifed in the Heart." Jcr. ix, 25, 26.
E e 4
[ 441 ] THE
PREFACE
WHAT a day of diftrefs, and revelation of the righteous judgment of God, is to come upon the wicked and ungodly world (even upon man, who was created in the image of God, but is now fallen from it, and found out of it, and in another image very unlike it) ; the eye which the god of this world hath blinded, and the heart which he hath hardened by fin and tranfgreflion, hath no fenfe of.
What a day of diftrefs and mifery fome in this na- tion (and in other parts of the world) have already met with ! how they have felt the weight of fin upon their fpirits, and what a fore thing it hath been to them to feel their fouls feparated from that God that made them (who is the Hufband and Father, King and Preferver of fouls, that are found in his image and nature) -, how they have been inwardly captivated by a foreign power, and opprefled, and made to ferve under fin, and could hear no effedual tidings of his appearance who was able to fave, but their fpirits were ready to fink, and their hope of redemption, from that which opprefied and captivated them, al- moft cut off J this being an inward ilate and condi- tion, hath been altogether hid from the eye which is outward.
How the Lord at length appeared unto thefe (his bowels having long rolled over them, and he having long waited to be gracious to them, even till the full and acceptable fet time was. come) j how his light hath ihined in and upon them j how he gathered thofe dry bones to^ether^ and breathed life into them, and
made
[' 442: ]
made them live : this alfo is altogether an hidden thing from the eye of the world.
How the Lord, who appeared to thenn, hath exer- cifed and tried them j how he hath judged them, and. how he hath Taved them ; what defolations he hath made inwardly in. them, and what he hath built there : tj'hat an hammer, a f^vord, a fire, &;c. his pure word of life hath been in them; how that.birch which could live without God, without his inward life, or upon %vords and knowledge without life, hath been famillied, until, by the pain of the famine, its very life and breath hath been taken from it, and it crucified wuh Chrift, by the pain of the crofs of Chriil : and what birth hath been raifed and crowned afterwards, and beautified with the ornaments of righteoufnefs' and falvation ; yea, with the endlefs love and mercy with its' Godj and how the Lord is with his people, and dwells' and walks in therri, and how he hath humbled them^ to walk with him ; and how in fear and humility they do walk with him In the light of day everlafting, even as God is light, and walks in the light of his own' day: thefe are very ftrange and unknown thipgs to the wifeft and mod prudent in religion at this day,* who are not gathered into the myftery of godlinefs,' (nor into the Spirit, power, and glory of the Father)^ y/here thefe things are revealed in and by the Son.
What faith the children of wifdom have in thewif- dom and power which hath appeared : what confidence they have in the Lord their God j that he will ftand by them in all their exercifcs and trials, both inward and outward ; and what experiences they have had; of the Lord's {landing by them in both : how his faith"-' fulnefs doth not fail ; and how their faith in him i§ upheld and preferved by him, that it doth not fail in the ftormy time, or hour of greateft diflrefs ; and hpw their eye is unto him, and their hearts with him in the calms i fo that their God is all in all unto them continually : (and who knows this but they that have it I) Oh! who can utter or declare the fweetnefs and certainty of this, where it is enjoyed 1
[ 443 V
What love alfo the Lord Iheds abroad in their hearts ; and how he teacheth and caufeth thenri to love, by often circumcifing their hearts, and cutting off that which hindereth the pure love from fpringing in them-, and how they love others, in the love where- with God (v/ho is love) hath loved them ; and how natural it is to them to pray for. their enemies, and to blefs them that curfe them, and do good for evilj but cannot requite evil for evil, being tranfplanted into, and growing up in,, the root that is good ; and fends up good fap and virtue into them, which nourilheth all that is good in them, but is death and deftruCtion to the remainders of evil, as the Lord purfueth and findeth it out: Oh ! how impoflible is it for the heart of man to conceive and underftand !
Now 1 alfo having tafted of the mercy and good- nefji of the Lord, and having been brought out of a flate of great mifery and forrow of heart into the re- demption and joy of God's chofen ; and having found the Lord faithful to me, and giving me, faith in the appearance of his Spirit and power in me, and true love (tender love) not only to my brethren in the truth, but to all mankind fpringing in me, and divers, fruits iffuing forth from it ; fome of them> at this tim.ft I cannot but publilh, and the Lord open the hearts of thofe whom it concerns, that they may find fomc: help, benefit, and furtherance by it. For it is the joy of my heart to receive good from God ; to be filled with his^ bleflings, to have my cup overflow; and that others may be helped, refrefhed, and gladded there- with, and, by the fweet tafte thereof, led to wait for the opening of the fame root and fountain of life in themfelves, to yield living fap, and fend forth living ilreams in them day by day.
T 0
[ 444 ]
.1 iui^ti T O T H E ^
JEWS NATURAL,
' > AND TO THE
TEWS SPIRITUAL.
Somewhat in the Love of G O D to the Jews Natural, or Seed of Abraham after thil Flefli. h
OH! the glory of your ftate outward, who were- the people whom God once chofe and loved, and manifefted his power and prefence among, above all people ! whofe land was the glory of all lands, to which God brought you out of Egypt by an out-»i ftretched arm, through a dreadful wildernefs, where- in ye were tempted, tried, and cxercifed, and the fucceeding generation fitted to enter into. Oh ! what laws and ftatutes, and righteous judgments, did God give you, fuch as no nation befides had ! What a temple had ye to appear before God in, and the ark of the covenant, and holy priefts, kings and prophets, \ and how nigh was God to you, to be enquired of by you j and how ready to hear your prayers, in all that you called upon him for! The eternal God was thy refuge, and underneath were the everlafting arms (the Lord was thy rock, and thou waft built upon him) i ^nd he did thruft out the enemy before thee»
and
To THE Jews Natural, &c. 445
and did fay, Deftroy. And when the arnn of the Lord did deftroy them before thee, thou didft dwell in fafety alone; and the Lord was a fountain of living waters to thee, and his heavens did drop down fatnefs upon thee. Happy waft thou, O Ifrael ! who was like unto thee, O people faved by the Lord ! the fliield of thy help, and who was the fword of thy excellency ! and thine enemies were found liars unto thee, and thou didft tread upon their high places. And it might have been ftill lb with thee, hadft thou not been un- mindful of the rock that begat thee, and forgotten God that formed thee. For thy glory fhould not have been taken from thee, but fwallowed up in a higher glory, wherein thou mighteft have had the firft and chiefeft fliare, hadft thou not, by thy almoft conftant; rebellion and unbelief, provoked the Lord againft thee i not only often to afflid, but at laft utterly to caft ' thee off from being a people, and to choofe a people in thy ftead, who Ihould bring forth better fruits to the Lord of the vineyard, than thou in thy day hadft done.
Yet when thy ftate was thus glorious, it was not a ftate of the truly fubftantial, lafting glory, but a ftia- dowy ftate or reprefentative thereof. Thy day of glory was not the day of the MefTiah, the day of ever- lafting light inwardly, wherein the Lord alone is ex- alted inwardly in the hearts of all, in whom he breaks down all that is contrary to the light of his day. Thy day was but the day of the outward ftiadows of the heavenly fubftance ; but when that day (the day of the inward fubftance and glory) fliined, thy ftia- dows or ftiadowy ftate was to fly away, and to be fwallowed up in the pure fubftance and Ipiritual king- dom of the MefTiah.
Thy birth from Abraham after the flcfti, was not the birth which was to inherit the promife in the king- dom of the Meffiahi but ^ there is a birth inwardly born of the Spirit, born after Abraham in his faith, who travels inwardly, as Abraham did outwardly, and fecks an inward country and city, whofe builder and
maker
<446 -To THE Jews Natural, and
'inaker is God: to thfefe the 'fpiritual kingdom arid ^tpixyrttifes belong.
'Thy circumcifion was but the circunncifion outward,
^'the circumcifion of the flefti ; it was not the circum-
• cifion of the heart : that is the circumcifion of the in-
' ward Jew, which indeed the fcripture calleth for< from
' you, becaufe there was fomewhat near you, which
would have fo circumcifed you, had ye hearl<ened
''and given up to it. But ye, as a people, were not To
'circumcifed, but were a ftiff necked people, (as Mofes
-and the prophets were ftill complaining of you) uncir-
cumcifed in heart and ears, refifting God's Spirit both
in your own hearts and in the prophets, until the Lord
-'-was provoked to take away both vifion and prophet
■ from you.
The Egypt in which your fathers were in- bondage, 'and Pharaoh who oppreffed them, was but the Egypt outward, and Pharaoh outward. There is an irvward 'Egypt, wherein the fpiritual feed, the inward man, the foul is in bondage j and there is a fpiritual Pha- raoh, that opprefleth the fpiritual feed, in fpiritual '^^ Egypt: and there is a ftretching out the arm of the Almighty inwardly, to break the ftrength of the in- ward Pharaoh, to pierce Leviathan the crooked fer- pent, and to deliver the foul from under his captivity. The wilderriefs alfo your fathers were led through, was but the outward wildernefs, where they were tempted and tried by the Lord many ways, that he might do them good in the latter end. But the in- '^ ward Ifrael, after they are led out of the inward Egypt, are tried in the inward wildernefs, where they are judged after the fiefh, and that waited in them, which is not to enter into and inherit the good land, where they are tried in the furnace of afflidion, and their filth purged away by the fpirit of judgment and burning J that the righteous nation, which hath received the holy inward law, and keeps the truth, may enter into the good land, city, ^and kingdom of the Mcfllah, and inherit the bleffcd promifes of life and falvation there.
Mofes,
TO THE Jews SpiritVal. '447
Mofes, your great prophet, was a type of the great, lafting, (landing prophet, whom God would rail'e up like unto Mofes, who was to give his inward law as Moles did the outward, and to lead all the fpiritual Ifrael as Mofes did the outward Ifrael j and his word was to be heard and Hand in all things whatfoever he fhall fay unto his people : and whofoever will not hear and obey this prophet, fhall be cut off from among the holy, fpiritual, and inwardly-living people.
Jofhua, who fucceeded Mofes, led but into the fi- gurative reft : he was but a figure of him that inwardly leads into the inward and fpiritual reft ; which the true Jews, which are inwardly created and formed by God, and made a willing people, in the day of his power, enter into.
The pillar of cloud, and pillar of fire in the wil-. dernefs, were but figures of the fpiritual pillar of cloud and fire, by which the fpiritual Ifrael are led and defended in the glorious gofpel-day of God's Spirit and power. Read Ifaiah, ch. iv. which fpeak- eth of the gofpel-day, and the pillar and cloud of fire to be created therein, and of the defence which is to be on all the inward and fpiritual glory.
The land of Canaan, the outward good and king- dom of Ifrael, was but a figure of the inward land, and kingdom of the inward Ifrael, in the days of the Mefllah. This is the land of Judah in which the fong is fung, becaufe of the inward ftrong city where God appoints falvation for walls and bulwarks, which the righteous nation which keepeth the truth, enter into, Ifaiah xxvi.
Their outward kings in that land, and particularly David, were but typts of the fpiritual king, the fpi- ritual David, whom God will raife up to the fpiritual people, who fliould feek the Lord tlieir God, and Da- vid their king J who fliall be their fpiritual fhepherd . and ruler, whom God hath ^appointed to feed them in the integrity of his heart, and to guide them by the ikilfulncfs of his hands, who is King of righteoufnefs
and
44^ To THE Jews Natitrali and
and peace inwardly, and who minifters righteoufnefs and peace to the fheep and lanabs of his paftures.
Their outward priefts (even their high-priefts) were but a reprefentation of the great high-prieft of God, who was to be a prieft for ever, after the order of Melchizedeck, Pfal. ex.
Their outward covenant (made with them from the outward mount Sinai, upon the giving of the law, and holy ftatutes and ordinances, by which they were to live and enjoy God in their outward ftate) was but a fhadow of the inward and fpiritual covenant, the new and everlafting covenant, which God makes with his inward and fpiritual people in the latter days.
Their outward law, as written and engraven in ta- bles of (lone, was but a Ihadow of the inward law, which God puts into the children of the new covenant, infomuch that they need not go outwardly to learn the knowledge of God, or his will or law j but the inward Ifrael find it inwardly written within. There the iQes who wait for the law of the Spirit of life, for the law of the Mefliah, receive the minillration of the law (in the Spirit and power of the Mefliah) which they wait for.
Their outward mount Sion, on which the outward temple was built by Solomon, that wife king, that righteous king, that peaceable king, was a figure of the inward mountain, whereupon the inward houfe is built in the days of the gofpel, in the days of the Mefliah : and to this mountain are the fpiritual people to come up and worfliip. And this is the Sion and Jerufalem (even inward and fpiritual) fromVhich the law and word of the Lord go forth in the days of the Mefliah : and the fpiritual houfe of Jacob combine or agree together to walk in the light of the Lord, who fends forth his light and truth, and leads them to his holy hill, and to his tabernacles.
Their outward tabernacle and temple, fanfbified by God for him to dwell and appear in, was a Ihadow of God's inward dwelling-place in man ; " I will ta- " bernacle in them.** God dwcUeth not in houfes or
temples
TO THE Jews Spiritual. 449
temples made with hands j that is not the place of his reft, as faith the prophet Ifaiah : but the high and lofty One that inhabits eternity, whofe throne is in heaven, and the earth his footftool, he dwelleth alfo with him that is of an humble and contrite fpirit, to revive the fpirit of the humble, and to revive the fpirit of the contrite ones.
Their outward fabbaths were not the lafting fabbath or reft of the gofpel, but given them for a fign ; but the day of redemption from fin, the day of refting from fin, the day of ceafing from the works of the flcfh, the day wherein God is all, and doth all by his Spirit and power inwardly, and wherein he alone is exalted : this is the day of reft which the Lord hath made for the fpiritual Ifrael, and which they are glad of and rejoice in.
So their incenfe and facrifices were not the lafting- incenfe and facrifices, but fhadows thereof. The prayers of the faints, when God pours out the fpirit of pniyer and fupplication upon them, and they pray to him therein, that is the incenfe. " Let my prayer " be directed before thee as incenfe, and the lifting " up of my hands as the evening facrifice." And this was the incenfe and pure offering, which in every place was to be offered up to God's name among the Gentiles, v/hen his name ftiould be great among them, as Malachi foretells. And what laid David of old, when God's Spirit and the holy vifion was upon him? "Sacrifice and offering thou didft not defire j " mine ears haft thou opened : burnt-off'ering and fin- '^ offering haft thou not required. Then faid I, lo I " coine ; in the volume of the book it is written of " me : I delight to do thy will, O my God ; yea, thy *' law is in the midft of my bowels. The facrifices '^ of God are a broken fpirit (rent your hearts, and ^' not your garments, and turn to the Lord your "■ God) •, a broken and a contrite heart, O God, thou " wilt not defj)ire." The afi^ering praifc to God from a fincere heart, and the ordering of the converfation aright, thefe are the facrifices well-pleaffng to God ;
Vol. in. F f for
450 To THE Jews Natural, and
for facrifices were not the thing which God mainly- required of outward Ifrael, but this, Obey my voice : and obedience is more acceptable than all other facri- fices, and to hearken than the fat of the choiceft rams.
Bcfides, thofe outward facrifices could not remove or take away fin from the confcience, but he that came to do the will, and to put an end to thofe facri- fices and oblations, which were but outward and im- perfect J he doth both wafii and take away fins from within, and alfo bring in everlafting righteoufnefs, where his light fliines, and his pure life fprings in- wardly in the heart.
And this is the fubflance of all the fliadows, even the light eternal, the word eternal, the Son of the liv- ing God, (who is light as the Father is light) the word nigh in the mouth and heart, the word of the new covenant; the which Mofes direded your Fathers to, Deut. XXX. and by which the Lord fpeaketh, and hath fpoken throughout the world, Pfal. 1. t. and teacheth every man that hearkeneth to his voice, to do juflly, love mercy, and walk humbly with his God, as it is exprefifed by the prophet Micah.
Now to you Jews, of the outward line of Abraham, (whofe return to the Lord my foul moft earneftly de- fireth after, and for which I have moft vehemently and wreftlingly prayed to the Lord) are fome few weighty queries upon my heart :
^ery i. How came David to pant fo after the liv- ing God, like the hart or hind after the water-brooks ? Was it not from the quickening virtue of this inward word, which Mofes the man of God had directed the mind to ? Read Pfal. cxix. and fee how he breathed for quickenings from this word, on which all depends. And if ye come to experience this word, and the quickening virtue of it, and follow the Lord on there- in, ye will foon come to know the day of the Meffiah, and the glory of his kingdom, which is not outward, tranfitory, and of a perilhing nature ; but inward, fpi- ritual, and cverlafting (as David well knew, and fpake fenfibly of, Pfal. cxlv. and elfewherc.)
TO The Jews Spiritual. 451
^ery 1. What are the waters which every thirflf foul is invited to ? Are they not the waters of the MeJTiah ? are they not waters that flow out of the wells of falvation ? Ifaiah xii. Do not the fpiritual Ifrael draw fpiritual water out of the wells of the Saviour in the days of the Mefllah ? What is it to come to thefc waters ? Oh ! that ye experimentally knew I But this I will tell you, from true and certain expe- rience, that if ye come to take notice of this word of life, which God hath placed nigh in your mouths and hearts, to feparate between the evil words and evil thoughts of the enemy's begetting and bringing forth, and the good words and good thoughts of God's be- getting and bringing forth, and incline your ear to it, and come from that which it reproves in you, and draws you from to itfelf ; your fouls fhall foon come to live; and he that gives you life, will make an everlafting covenant with you, even the fure mercies of David : but ye muft ftill mind him as a witnefs, and leader, and commander, inwardly in your hearts, that ye may be preferved in the covenant, and enjoy the bleflings of it; fee Ifaiah Iv.
^4ery 3. Did not the McITiah come at the fet time, at the time fet by the Holy Spirit of prophecy ? Did he not come in the prepared body to do the will i* and did he not do the will ? And after his obedience to his Father, was he not cut off, though not for himfelf ? And after his cutting off, were not ye made dcfolate ? why were ye made defolatc ? why did fuch a ftroke come upon you as never before ? Oh ! confider it ! Read Dan. ix. 24. to the end of the chapter, and let him that readeth underltand.
^lery 4. What was that curfe, and on whom did it light ? *' Let their table become a fnare to them," &:c. Pfal. Ixix. Was it not on thofe that gave gall and vinegar to the Meffiah to drink, whom David was a figure of, and fpake in Spirit concerning ? W^hofc eyes are always darkened ? Doth not the veil lie ftill on your whole nation ? Do ye know the inward moun- tain, where the veil or face of the covering is deftroyed ?
F f 2 in
452 To THE Jews Natural, and
in the inward day and light of the MefTiah it is dc- ftroyed. There that which veils the noble eye of the mind is known, and alfo that which dcftroys and re- moveth it. To what purpofe is it for you to read Mofes and the prophets, when the veil is io upon you, that ye cannot fee what is to be abolifhed, and is abo- liflied by the dawning of the glorious day of the Melliah, and what is to remain and never to be abo- lifhed ? There is a Jewihip, there is a circumcifion, there is a fabbath, there is a reft, &c. for the inward and fpiritual people, which is to remain, and never to be abolifhed.
^ery 5. Who were thofe that God would hide his face from, and fee what their end fhould be, becaufe they were a froward generation, children in whom was no faith ? Who were they that moved God to jealoufy, and provoked him to anger ? And what was the peo- ple and foolifti nation he would provoke them to jea- loufy and anger with ? Deut. xxxii. Was it not the fpiritua), the holy nation inwardly, the true Jews, whom God took from among the Gentiles, whom he appeared among, and was a God and a Father to, when he caft off and forfook the Jews outward, and left them to be a defolation ?
^-fery 6. Who arc thofe that Ihall be hungry when God's fervants fhall eat ? and thirfty, when God's fer- vants fhall drink ? and afhamed, when his fervants fhall rejoice ? Are not your fouls hungry and parched for want of the fpiritual fuftenance, which the living God fatisfieth his fervants with, making a feaft of fat things to them on his inward holy mountain ? And are not ye afhamed of your expedlations of the Mef- fiah, while the fervants of the Lord rejoice in him, their Prince and Saviour, and witnefs him daily a leader and commander to them ? What is the people whom the Lord hath flain and made defolate ? (Are not ye a flain people to God, alienated from his life. Spirit, and power, dead in your literal notions and ob- fervations ?) And what are the fervants of the Lord, whom the Lord hath called by another name, even a
name
TO THE Jews Spiritual. 453
name that ye never knew ? fee Ifaiah Ixvi. And con- fider, how all your day God fpread out his hand to you, and ye were rebellious, and would not hear ; and now night is come upon you, and your vifitation, as fuch a people, is and hath been long ended.
(^(cry 7. Did not God fignify by the prophet Ma- lachi, that he had no pleafure in you, nor would ac- cept an offering at your hand ? And did not he alfo fignify the choofing of the Gentiles in your fbead ; that the called among the Gentiles fhould be his peo- ple-, and his name which ye had profaned, fhould be great among them, and their incenfe and pure offer- ing in every place be accepted, even from the rifing of the fun to the going down of the fame ? read Mai. chap. I.
^lery 8. Now the inward people, and the inward covenant, the new covenant, are brought forth, ihalj ye ever be owned or regarded as an outward people, according to your outward covenant any more ? Will not all fuch expeiftations fiii you for ever ? Ye have looked, from generation to generation, for the com- ing and appearing of the Mefllah outwardly, after an outward manner : but his coming and appearance is inward ; and he fetteth up his kingdom, his everlaft- ing kingdom in his faints, and in their hearts he ruleth inwardly; and the Mefliah, the feed of the woman, bruifeth the head of the ferpent there. Oh ! that ye knew the fubftance ! Oh ! that ye knew the word of life in the heart, and were turned to it, and daily faithful and obedient ! that ye might feel it crufhing and dafhing the power of fin and corruption in your hearts! This is the confolation, hope, and joy of the inward and fpiritual Ifrael ! Oh ! that ye might be made partakers thereof; and that your long outward captivity and defolacion might at length end in in- ward freedom and redemption ! Amen.
F f 3 Som.ewha,t
454 Somewhat of Cot^cERw ^'i
Somewhat of Concern to the Jews Spiritual, who are of the Seed of Abraham fpiritually, or according to the Faith, and gathered in this Day of GOD's Power, to the true and everlafting Shiloh.
" fTT^HE fcepter fhall not depart from Judah, nor a J^ *' lawgiver from between his feet, until Shiloh ** come; and unto him Ihall the gathering of the peo- " pie be," Gen. xlix. lo.
Old Jacob, in the fpirit of prophecy, faw that Ju- dah was to have the fcepter, the kingly power; and it was not to depart from him, it was to be his right, and the lawgiver was to be between his feet, till Shi- loh came j then the right was Shiloh's to reign, and to give laws to his people, whom he fhould gather out of the kingdom of darknefs, and from Satan's power, into his own inward, fpiritual, and everlafting king- dom. This was the true king, God's king, whom he would fet upon the holy hill of fpiritual Sion ; and all the holy, inward, fpiritual gatherings of all people, fcattered from the holy, living power, muft be to him.
" I will overturn, overturn, overturn it, and it fhall *< be no more, until he come whofe right it is, and I " will give it him.' And his dominion fhall not pafs away, or the fcepter and lawgiving power fhall not pafs away from him, as it did from Judah, nor fhall his kingdom ever be deftroyed, Dan. vii. 14. but God will give to him the throne of his father David, and he fhall reign over the houfe of Jacob for ever \ and of his kingdom there fhall be no end.
Query. Bui who arg the people that Jhall he gathered ta him ?
4nA
TO THE Jews spiritual. 45^;
AnJ. The people that (hall hear his voice, and come at his call, that Ihall receive the inftruftion of wif- dom, and feel the drawing power and virtue of the Father, in the day of his power. It is written in the prophets, " All thy children fliall be taught of the '* Lord." And every one that is taught and learneth of the Father, cometh to the Son, cometh to the Mef- fiah, cometh to the Shiloh, to the Word eternal, to the Word of life in the heart.
Query. Was not the MeJJiah promifed to the Jews, to come of them, and to he appropriated to them ?
AnJ. He was promifed to them, and to come of them ; but not to be appropriated to them : but he was to be the univerfal Saviour to all that fhould come under his enfign and banner. " He (hall {ex. up an *' enlign for the nations, and he (hall fprinkle many ** nations," &c. And God promifed that he would give his Son (his ele(5t choice fervant) for a light to the Gentiles.
Query. IFere the Jews then excluded?
Anf. No ; they were to be gathered to Shiloh, as well as others. Nay, the Lord had a fpecial regard to them ; the gofpel was fird preached to them ; they had the firft offer, or the firll call to the fpiritual glo- ry; they were the children of the prophets, and of the covenant of God made with their fathers; unto whom God having raifed up his Son Jefus, fent him to blefs them, in turning away every one of them from their iniquities. And the whole nation, turning from their iniquities, fhould have been gathered by him, and fhould have enjoyed the bleffing of his day and kingdom. Yea, the firfl gathering was from among them, and the firft glorious gofpel church was at Jerufalem, where the Spirit and power of the Lord Jefus did moft eminently and wonderfully break forth, and great grace was upon them all. But the nation was not gathered to Shiloh, nor did come under his fcepter and government ; l?ut only a remnant of the nation. So thefe being gathered, the reft were caft
f f 4 offi
456 Somewhat of CoNCER?f
ofFj and the enfign was carried among the Gentiles, and the great gathering was there among them.
Query. How is it manifeft that the great gathering to Shiloh was to be from among the Gentiles f
AnJ- By many cxprefs prophecies of fcripture, and promifes to the Mefliah, that he fhould have the Gen- tiles for his inheritance and pofleflion. When God eftablilhed his King, the MelTiah, upon the holy hill of fpiritual Sion, notwithftanding all the heathen's rage againfl him, and the people of the Jews imagin- ing a vain thing, (thinking to keep the body of him in the grave, who was the refurreftion and the life) what faith the Lord to him .? " Afk of me, and I will *' give thee the heathen for thine inheritance, and the *« uttermoft parts of the earth for thy poffefrion," Pf. ii. The Lord faid, in another place, '* It is a «* light thing that thou mayeft be my fervant, to raife <* up the tribes of Jacob, and to reftore the preferved <f of Ifrael ; 1 will alfo give thee for a light to the •' Gentiles, that thou mayefl be my falvation unto the *' ends of the earth," Ifai. xlix. 6. Again the Lord faith further, " From the rifing of the fun, even unto the ** going down of the fame, my name fhall be great *' among the Gentiles ; and in every place incenfe fliall '* be offered unto my name, and a pure offering ; for «' my name fhall be great among the heathen, laith « the Lord of hofts," Mai. i. 11. " Sin^, O barren 1 *' thou that didfl not bear j break forth mto Hnging, " and cry aloud, thou that didft not travail with ** child; for more are the children of the defolate *' than the children of the married wife, faith the •« Lord," Ifai. liv. i. Who was the married wife? Who was the mother in the days of the firfl covenant ? Was it not the Jerufalem below, who was then defo- late and barren? Was it not another Jerufalem, which is free, and the mother of all the fpiritual children ? Why was fhe now to rejoice and fing ? But becaufe fhe was to break forth on the right hand and on the left, and her feed was to inherit the Gentiles, and make the defolate cities to be inhabited, ver. 3.
The
TO THE Jews spiritual, 457
The covenant of Mount Sinai did bring forth a great people, whereof Jerufalem, that was below, was the mother. The covenant afterwards made, beddes that in Horeb, whereof the Word nigh in the heart and mouth is the foundation, (by which Word God cir- cumcifeth) was as yet barren, and did not bring forth a people to the Lord. But this covenant was to have a time ; the Jerufalem above was to have a time, wherein her feed fliould inherit the Gentiles ; and the Maker, the Hufband, fhould be called the God of the whole eartli, ver. 5. Read Gal. iv. and fee how the apoftle of tiie Gentiles expounds the myftery, fhewing which is the free v/oman, and her free children, and which is the bond woman, and which the bond children, who are call out in the day of God, and in the (hining of his heavenly light inwardly, and cannot inherit the glorious kingdom of the gofpel, with the children of the free woman. And confider who were the people in the time of the firft covenant ? Who obtained mercy^ then ? Were they not the Jews ? And who were not a people, and who did not obtain mercy, but were left out of the love and mercy of the firft covenant ? Were they not the Gentiles ^ And did not the Lord pro- inife that he would have inercy on them that had not obtained mercy ? And that he would fay to them that were not his people, Thou art my people ; and they fhall fay, Mv God, Hof. ii. 23. compared wich Rom. ix. 26. Was not this once glorioufly fulfilled in the firft vilitation of the Gentiles? And is it not 'again glorioufly fulfilled in his nov/ vifiting them again with the frefh found of the everlafling gofpel, as was pro- mifed. Rev. xiv. 7.
Oh 1 what a promile is that concerning the day of God 1 that " in that day t'nere fliall be a root of JcfCc, *' which fhall ftand f)r an enfign of the people i to it " Ihall the Gentiles feek, and his red fhall be glo- ^' rious," Ifai. xi. 10. Is not fb?s the day wherein the holy mountain is known, ,and that nothing can hurt or detlroy there ? And doth not the knowledge of the Lord cover his land, his earth, as the waters do the
fca?
453 Somewhat of Concern
fea ? And doth not the root of Jefle, the rock of iife and falvation, ftand for an enfign, placed fo by God } and who can difplace it, or Ihake them that are built on the inward Mount Sion ? Yea, is not the reft of the weary foul, when he comes hither, found to be very glorious ? And when this enfign is more fully lifted up, fhall not the Gentiles more abundantly come unto God from the ends of the earth, and bewail their dead and eftranged eftate from God? (faying, "Surely ** our fathers inherited vanity, and things wherein is no «* profit," Jer. xvi. 19.) And Ihall they not turn from all their idols to ferve the living God r ThefT. u 9. And concerning the MefTiah it was promifed, that in his name Ihould the Gentiles truft, and the ifles Ihold wait for his law, and he fhould bring forth judg^ ment to the Gentiles, Ifai. xli. 1 j. with Matt. xii. 21. But what Ihould I mention any more fcriptures unto you concerning this thing, when-as ye have fo large, full, certain, and daily experience of it in that which is pure and living of God, which never deceived nor can deceive any ; for ye are begotten by his Spirit in- to his own image and nature, and have received the Spirit of adoption, wherein ye cry Abba Father to the Father of fpirits. He found you indeed in a ftrange land, under great captivity, and alienation from him. Ye have been in Egypt, in Sodom, in Babylon fpiritually ; bqt the mercy of the Lord hath followed you thither, and the arm of the Lord hath reached to you there, and hath cut Rahab, and wounded the Dragon : yea, he whom the Lord hath given for a light to the Gentiles, hath (hined to you there, in the midft of your darknefs. So that God fent among you the prophet like unto Moles, (though far above Mofes) and hearing him, he led you out of Egypt, and by the rod of his power did figns, and wonders, and valiant acts there, breaking that power which with a ftrong hand held you captive there, and opprefled you. And you have known the travel, tri- als, and temptations in the fpiritual wildernefs, and the falling of the carcafcs which were to f^U there, and,
thc^
TO THE Jews spiritual. 459
the holy leading by the pillar of cloud and fire through all the entanglements and dangers therein. Yea, and the faithful among you, the tried and prepared among you, have pafled over Jordan (the river of pure judg- ment) into the good land, and come to witnefs David and Solomon (who are one in Spirit) your King, who rules in righteoufncfs, and minifters to you peace cverlafting. And ye have an High-prieft there, not after the order of Aaron, but after the order of Mei- chizedtrck, who is made the everlafting High-prieft of God; not after the law of a carnal commandment, but after the power of an endlefs life; whofe lips prc- ferve the knowledge of the law for you, in that end- lefs power of life ; who minifters for you, and to you, in the endlefs power, and intercedes with power and efficacy, and fprinkles the blood of the covenant upon you, which takes away fin from your hearts and con- fciences. So that ye know the inward Jew's Hate, the inward holy land and kingdom, the inward circumci- fion, before ye enter into that land ; and the inward Lamb, the inward paflbver, the inward Mount Sion, and Jerufalem ; the inward facrifices and incenfe, the inward tabernacle, temple, and ark of the covenant, the inward fhew-bread, the inward manna, the inward rod that buddeth, the inward candleftick and the lamps, which are never to go out in God's temple. And what fhould I fay more? All that that people were to be outwardly, in an outward way and (late, hath God made inwardly in the fubflance; and what God would have been to them outwardly, had they obeyed his voice, and kept his ftatutes and judgments, that he is to you inwardly, who are the called and cholen, and faithful followers of the Lamb ; and ye are the enjoyers of their bleffings and promifes in- wardly. Oh ! the glory of your flate to the eye that is opened to fee it 1
Now fomewhat doth remain on my heart unto you.
Oh ! be daily fenfible of the tender goodnefs and mercy of the Lord, which is broke forth among you ! What mercy, what love hath the Father Ihewn unto
460 Somewhat of Concernt
you, that ye Ihould be thus accounted the children of God ! That they which were once nigh, fhould be re- moved fo far ofFj and ye, which were fo far off, Ihould be brought fo nigh, and fhould for ever inherit the fure mercies of David ! For of a truth the Lord will never foriake you; but his mercy endures for ever towards you, and your ftakes fhall never be removed ; but this inward building fliall ftand for ever. This Sion is the place of God's reft, where he will dwell for ever J whereof the outward Sion was but a figure.
Secondly, Remember what the Lord promifed him- felf concerning you. When he was weary of that people, and continually complaining of them, oh ! what did he promife himfelf concerning the people he would bring forth by the Spirit and power of the Mefliah in the latter days ! Did he not promife him- felf that they fhould be an holy people, an inwardly circumcifed people, a people that fhould pleafe him ; Iheep that fhould hear the Shepherd's voice, and be healed by him, gathered home to him, and fo follow and learn of him the Shepherd i that they fhould all know him from the leaft to the greateft j and that he would forgive their fins, and heal their backflidings, and they fhould not return to folly, or backflide any more, as the children after the flefh always did ? Is not this the people whom indeed God hath formed for himfelf, who fhall fhew forth his praife ?
Thirdly, Remember what a covenant God hath prepared to make with you, as ye incline your ears to him, and are led by him into the holy agreement with him i even a covenant which is not weak, as the old covenant wasj but is full of virtue and vigour, to enable you to do whatever God requires of you. Mark what it contains, putting God's fear into you : not the fear which is taught by man's precepts, which man may get into his carnal mind; but which God places as the treafury of life in the heart ; as it is written, *' The fear of the Lord and his treafure," Ifai. xxxvi. 6. And oh ! who knows the precioufncfs of his trea- fury ! How it cleanfeth the heart, and keepeth it clean,
a?\4
TO THE Jews spiritual* 461
and will not fuffer the mind that is feafoned with it, and kept to it, to depart from the living God ! It fenc- eth from urvbeliefj it fenceth from difobedience } it will not fuffer the :oul fo much as to meddle with any appearance of evil. Oh 1 precious, glorious, bleiTed treafure ! happy is the man that feareth always with this fear ! Another precious thing this covenant contains, is the law written in the heart, that it fhali be as near, yea, nearer than fin is, in the heart that is made tender, and hath the law of the Spirit of life written in it. Who knows what it is to have the law of love, the law of life, the law of the Spirit, the law of faith, the law of new obedience, livingly writ- ten by God in his heart ! Surely none can but they in whom God writes it ! And fuch cannot but defire to have it written in their hearts by his blelfed finger daily more and more. But this covenant contains yet. more, even the putting of his own Spirit within them, to be a fountain of life there, a fountain of ftrength and wifdom there, to make them more and more willing in the day of his power, and to caufe them to walk in his ways, and keep his ftatutes and judgments, and do them, that the Lord their God may bleft them, and delight in them.
Oh ! who would not long after, and take up the crofs and (hame, to enjoy the glory of this ilate ! Oh ! what hath God done for a poor defpifed remnant among the Gentiles ! Oh ! who would not defire to keep this blefiTed covenant with the Lord, that he might fully enjoy the Lord, that the marriage with the Maker might be witneffed in his ioving-kindnefs and cverlafting righceoufnefs, and all unrighteoufnefs and unclean nefs might be put away, removed, and fepa- rated from the heart for ever. Ah ! the virgin fpirit which the Lamb loves, and delights to marry with I " He that is joined to the Lord is one Spirit," and he muft part with all that is old, evil, unclean, and cor- rupt in him, that would be joined to the L.ord, and become one Spirit with him. Oh ! who would lofe the precious fear of the covenant, which is clean, and
endureth
^Sl Somewhat of Concern
cndureth for ever, and keepeth clean and chafte to the Lord for ever ! And who would mifs of one law which God hath to write in the hearts of his children, when every law is a law of life, and changeth the mind into the nature of the lawgiver! And who would grieve God's Spirit, which is our Comforter ? Or quench that which kindles the pure flame of love and life in our hearts ? Much lefs can any of his dear and tender children be willing to vex him, by manifeft carelefT- nefs and difobedience, who giveth us to drink of the river of his pleafure !
Oh ! my dear friends, ye do not know the great travail of my heart, that all the children of the Lord might walk before him in all well-pleafing, that we might come all into covenant, into the full covenant, and walk fully with him in the covenant, that his anger might be for ever turned away from us all, and he might never be wroth with, nor rebuke any of us any more. It is written on my heart the breaking forth of this glory would reach the Jews : and though they be call off as to their outward ftate, and not fo to be owned, or come into that glory any morcj yet there is a day of mercy and love for them, as to that inward ftate of life and redemption, which their out- ward ftate typified : and the breaking forth of the full glory of the Gentiles, and the manifeftation of God's mighty power and prefence with them, (they being made by God a people to him, and fo walking with God, as none poffibly can but thofe who are created anew, and fo made by him) this might provoke the Jews (the poor, fcattcred, forfaken Jews) to leek after the Lord their God, and David their King, inwardly to be revealed in them, and rule among them.
The Lord God of our life and tender mercies, carry on to pcrfeflion this bleffed work of his, which he hath fo mightily begun, and fo mightily hitherto car- ried on i and keep us in the fenfe of his good Spirit, and in tender and holy fubjedlion thereto, and in unity together in the life, wherein we have been gathered and prcfcrvcd, and in pure judgment over all the
workings
TO THE Jews spiritual. 463
workings of the enemy every where, and in the gof- pel love one to another, and to all men, even our greateft enemies, that we may feek the good of all men, even the refcuing and preferving all out of fin and wrath, as much as in us is pofllble; that the pure light wherewith our God and heavenly Father hath enlightened us, may fliine in us ; and the life wherewith he hath quickened us, may live in us, and we may feed on nothing but life, and grow in nothing but life and truth, to the great glory of our iieavenly Father, and to the great joy of our hearts. Amen.
A few Words to England, my Native. Country.
Oh ! Land of my Nativity ! Oh ! my dear Countrymen !
THE pure power of the Lord is upon me, and the fprings of life open in me; and among many other things, I am melted in love and defires after your welfare. And this is in my heart to fay to you : if I now teftify to you in truth of a pearl, a heavenly pearl, an everlafting pearl, will ye not hear me ? If I tell you your heart is the field, or earth, wherein it is hid, will ye not confider of it ? If the everlafting gofpel be preached again, which contains true tidings of redemption from fin, will ye not liften after it ? If the kingdom of God, and righteoufnefs of Chrill, be to be revealed within, would ye not willingly learn to wait for it there, and beg of God that the eye may be opened in you, which alone can fee it when it doth appear. Indeed God's vifitation is upon this nation in an efpecial manner j his light and power is break- ing forth in it, againft the darknefs and power of the fpirit of Satan, which hath captivated and llili capti-
vatcth
464 A FEW WORDS TO THE
vateth many. Ye defire outward liberty, and the en- joyment of your outward rights j would ye not be free inwardly ? Free from the bafe, earthly, felfifh na- ture and fpirit, which man, fallen from God, and the glory wherein he created him, is degenerated into ? Oh ! is not the power of God, and life of Chrift, able to reftore man to this ? He that created maa at firft, fo glorious in his own image, is he. not able to create him anew ? Oh 1 hear, my dear countrymen ! the power is revealed which createth anew •, and they that receive it, and are as clay in the hands of the great Potter, given up to be formed by it, are daily created (by the operation of it) anew, into an holy, heavenly, innocent, living, tender, righteous frame day by day; and are made willing, daily more and more, to be the Lord's, in this day of his power j and do receive power to become fons, and flrength againft their foul's enemies : and the glorious work of redemption which God hath begun in them, the arm of his ftrength mightily carrieth on in them, to their comfort and his cverlafting praife.
There is a fpiritual Egypt and Sodom, as well as there was an outward j and there is a fpiritual wildcr- nefs, and Canaan alfo ; and the arm of God's power inwardly and fpiritually hath been revealed in this fpi- ritual Egypt, wildernefs, and Canaan, as really as ever it was in the outward. Do ye not read of a Jew inward, and a circumcifion inward, and the leaven inward, and keeping the feaft of unleavened bread, even of bread that is not leavened with fm ? And he that eats of the unleavened bread, it unleavens him of fin, and leavens him with life and.holinefs: for it is an holy bread, and a living bread; This is the bread which comes down from heaven, which they that feed upon live, and they that live feed upon. And though they be many, yet feeding upon this bread, they become one bread, one living body, confiding of a living head, and living members j for the fame life and pure heavenly nature which is in the head, is communicated by him to the members.
PEOPLE OF ENGLAND. 465
Sut how Jhall we find this? may fome fay.
I will tell you how we found it, and how none can mifs of it, that fweep the houfc, and make a diligent and faithful fearch after it. That in the heart of man which turns againft fin, difcovers fin, draws from fin, wherein God minifl:ers help againfl: fin, that is it. That is the pearl hid; that is the kingdom hid ; in that is the righteoufnefs of God revealed from faith to faith, in all that receive and give up to this holy lea- ven. This is of the nature of God and Chrifl: ; this is a meafure of his light, of his pure life; this is the law and commandment everlafting, which God writes in the hearts of his fpiritual Ifracl. For the inward Jew hath inward tables, where the inward law is written, for the inward eye to read. Oh ! how nigh is God inwardly, to the inward people, in this our day i Oh ! the pure glory is broke forth ! But alas ! men are in their feveral forts of dreams, and take no notice of it. What fliall the Lord do to awaken this nation ? In what way Ihall his power appear, to bring down unrighteoufnefs, and to bring up righteoufnefs, in the fpirits of people ? Do ye not think the Lord hath been at work ? How could deceit be fo wafted in- wardly, and truth fo grown inwardly, and overfpread more and more, and gain ground in the nation, if the hand and power of the Lord were not with it, blef- fing it. Oh 1 take notice of the handy-work of the* Lord, ye children of men, and wait to feel truth near, and to partake of the living virtue and power of it, that ye may feel your hearts creating anew, and the old heavens and earth may inwardly pafs away, where- in dwells unrighteoufnefs ; and the new heavens and the new earth may be inwardly witneficd, wherein dwells righteoufnefs. Oh ! that this nation might be- come a paradife of God ! Oh ! that every one might be fenfible of his prefence, and power, and kingdom, and righteous government inwardly in the heart, from the king that fits on th.e throne, to the beggar on the dunghill! Surely man was not made for himfelf! Surely he was not made fuch a creature as now he is!
Vol. III. G g but
4.66 A FEW WORD S, &c.
but in the holy image of God, with love in his heart to God above all, and to his neighbour as to himfelf. Oh ! what are the religions and profeflions of feveral forts where this love is not found ! The Lord is re- ftoring his image, and bringing forth the true pure religion again. The pearl, the truth, contains and comprehends it. Oh! buy the pearl! oh! buy the. precious truth ! fell all that is contrary to it for it i take up the crofs to all that is evil in thee, as the light in thee maketh it manifeft, and thou Ihalt have the free poflefTion of it in thy heart, and feel it a root of life, a treafure of life, a well of life, out of which the living water will be daily fpringing up in thee unto life everlafting. Amen.
The 2zd of the 7 th month, 1676.
THREE (QUERIES
UPON
THREE VERSES of the XLVIth PSALM.
Verfe 4. " rriHERE is a river, the ftreams where- X " of Ihall make glad the city of " God, the holy place of the tabernacles of the Moft «' High."
^ery i. Which is the river, and what are the dreams thereof, which make glad the city of God ? And which is the city of God, which they make glad ? which are the tabernacles of the Moft High ? and which is the holy place of thofe tabernacles ? Oh ! my dear countrymen, that every one in this nation dia. underftand and enjoy thefe things! For the Lord is
ready
T.H REE QJJ E R I E S. 467
ready to beget a will, to beget a thirft in the hearts of the children of men; and whofoever thirfleth, who- foevcr will, is called to the waters, and may come to the waters, and take of the water of life freely, (Ifa, Iv. I. Rev. xxii. 17.) yea, to the full fatisfacflion of their fouls. For indeed this is the day of God's power, wherein he doth make his people willing to come to him, and to abide with him in the fountain of living waters ; and thofe that do come to him, and abide with him, lie abundantly fatisfiech with the fatnefs of his houfe, and s^iveth them to drink of the river of his pleafures, Pfal. xxxvi. 8, 9. Mark, God is the foun- tain of living waters, with him is the fountain of life, a river of pleafures, a river whole ftreams make glad the whole city, even the holy place of all the taber- nacles of the Mod High ; and he giveth his citizens to drink of it; and whofoever drinketh of it, it mak-' eth them glad, it refrelheth their life. Oh! that more knew what this means !
Verfe 5. "^ God is in the midfl of her, fhe lliall not " be moved ! God fhall help her, and that right early;'* or when the morning appeareth, or from the morning appearing.
!^{ery 2. How is God in the midft of this city ? Is it not more glorioufly in an inward way, than ever he was in the tem.ple in the outward Jerufalem, in an outward way ? How is Ihe built ? How is Ihe founded and fituated ? How comes it about that Ihe lliall not be moved ? How is God her refuge and llrength, and prefent help in tlie time of trouble ? After what man- ner doth God arife inwardly, and icatter his enemies? How doth tlie morning light help her ? After what manner, when the enemy cometh in like a flood, doth the Spirit of the Lord lift up a flandard againft him ? Ah ! bleffed are they that know and experience, and live in the enjoyment of thefe things ! Oh 1 that this whole nation did fo ! Were it not worth the fuffering of much, the denying of much, and the bearing of much judgment, to come to this ?
G g 2 Verfe
468 THREE QUERIES*
Verfc 10. " Be ft ill, and know that I am God •, I " will be exalted among (or in) the heathen : I will *' be exalted in the earth."
^ery ^. What is that ftillnefs wherein God is known to be God, not outwardly in notion, but inwardly in the heart ? Where is that filence of mind, wherein God teacheth his Ifrael in the new covenant, to know him as he is ; even all of them, from the greateft to the leaft ? How will God come to be exalted in the heathen, and in the earth ? Is it not by the light of his day, breaking forth and fhining in them ? Where this day breaks forth in any heart, doth it not break down and deftroy the kingdom of darknefs inwardly ? And doth not the King of glory confume the man of fin, the wicked one that was exalted in the temple be- fore, (which temple belonged of right to God) with the Spirit of his mouth, and deftroy him with the brightnefs of his coming or appearing ? Ifaiah xi. 4. 2 Their, ii. 8. Then is the day known wherein the Lord alone is exalted. Oh ! that this day were more known ; and the Lord, who is indeed worthy, were more exalted, and all flefti become his footftool fot ever !
Concerning the true Church and Miniflry under the Gofpel, and the Maintenance thereof; feme few Queftions anfwered in Truth and Plainnefs of Heart, and left to the Witnefs and Teftimony of GOD in other Mens Con- fciences.
Queft. I. TT r/Z/CH is the true church, or the gofpel^ W churchj or the church according to the new covenant ? For there was an old covenant, and a church according to that, under the law : and there is a new covenant, and a church according to that, un- der the gofpel,
Anf.
Concerning the true Church, &c. 469
Anf. For the clearing of this to the hearts and con- fciences of people, let us confider and enquire what the new covenant is, and then it will more eafily ap- pear which is the church according to the new cove- nant.
The new covenant, according to plain fcripture, and according to manifeft experience in this blelled day of the fhining of the gofpel-light in mens hearts, is a covenant of God's putting his law in the inward parts of people, and writing it in their hearts, and of his becoming their God, and making them his people, and of teaching them all to know him, (inwardly and experimentally) from the leaft to the greateft, and of being merciful to their unrighteoufnefs, and remem- bering their fins and iniquities no more, Jer, xxxi, 23, 34- Heb. viii. lo, 11, la.
Now if this be the new covenant, the covenant of the gofpel-church, then they are the gofpel-church who are the people of God according to this covenant, who have the law put by God into their inward parts, and writ in their hearts j and fo according to this law and covenant, have God to be their God, and are his people, and are taught by him to know him, (as it is written, " All thy children (liall be taught of the " Lord," liaiah liv. 13. and John vi. 45.) and whofe unrighteoufnefs God hath been merciful to, and whofe fins and iniquities he remembereth nojmore, being wafhed away from their confcienccs by the blood of the ever- lading covenant, which the blood of bulls and goats could never do ; fo that this is the New Teftamcnt- church (or gofpel-church) ; a church of Jews inward, as the law-church was a church of Jews outward : a church of inward worfliippers, of worfliippers in Spir fit and in truth, John iv. 23. as the law-church was a church of worfliippers outward : a church of inwardly circumcifed ones, as the law -church was a church of outwardly circumcifed ones, Rom. ii. 29. A church of fuch as are inwardly h6ly, as the law-church was to be a church of fuch as were outwardly holy : a church of fuch as offer inward incenfe and facrifices,
G g 3 ^5»
470 Concerning the true Church, Sfc.
as the law-church was a church of fuch as offered out- ward incenfe and facrifices : a church ot inwardly-re- deemed ones, from the inward Egypt, from the inward darknefs and power of Satan, as the law-church was a church of fuch as were redeemed from the outward Egypt, and the power of Pharaoh outward : a church that hath the inward ark, (Rev. xi. 19.) the inward prefence, the inward manna, &c. as the outward church of the Jews had the outward.
Queft. 2. Whieh is the true go/pel minijiryy and who are the true go/pel minijlers ?
JInf. Thofe whom Chrift fends forth, in the Spirit and power of his Father, to gather and build up this church. Chrift had all power in heaven and earth given him, even to this very end, to gather, defend, and build up his church : and he bid his apoftles wait for the fame power } and fends fortk his minifters in the fame power, that they may be able minifters of the gofpel, which is not words but power, even the power of God unto falvation, Rom. i. 16. The new cove- nant ftands not in the letter, but in Spirit and power ; and they that arc the minifters of it, muft receive life. Spirit, and power from Chrift, (the head) and minif- tcr in that Spirit, life, and power to the members, or they cannot nourifti and build them up ; yea, they muft preach and minifter to the world in it, or they are not able to gather out of the world into it. Chrift, the Lord of his church, the foundation of life in his church, the evcrlafting rock, is a living ftone ; and his church is built of lively ftones : and how can any minifter life unto them, or build them up in the life. Spirit, and power, but who are in the life, Spirit, and power, and who receive life. Spirit, and power from the Head, to further, quicken, and build up the liv- ing members with .? The milk which nouriftieth the living babe, is living, which muft come pure from the breaft of life, and not be mixed with man's wifdom or brain inventions, or it cannot yield pure nouriftiment. What then muft the bread, and wine, and water of the kingdom be, whereon the children and heirs of
th<:
Concerning thi truz Church, &c. 471
the kingdom muft feed, or they cannot be fatlsfied ? And the minifters of the gofpel are ftewards of this heavenly life, this heavenly Spirit, this heavenly pow- er, this heavenly treafure which they have in the earthen veflels, and which God enables them to bring forth, for the feeding of his lambs and fheep. Chrift faid unto Peter, *' Lovell thou me more than *' thefe ?" Peter anfwered him, " Yea, Lord, thou " knowetl that I love thee." If it be fo, " feed my " lambs, feed my fheep," faid Chrift to him. But how Ihould he feed them ? In what fhould he feed them? With what fhould he feed them? All power, faith Chrift, is given me in heaven and in earth ; and
1 am to afcend to rny Father, and to receive the ful- nefs of his Spirit ; and do ye wait, and ye fhall re- ceive abundantly of the fame Spirit and power, and then in that Spirit and power ye ihall be able to feed my lambs and fheep, that are begotten and gathered to me, in it ; but out of it none is able to feed and build them up ; for that is the very thing they are to be fed with and built up in. Indeed a man may be a minifter of the letter, a minifter of the law, without the Spirit and power ^ but of the gofpel he cannot pofTibly ; for that confifts not in letter, but in Spirit,
2 Cor. iii. and the faith that is to be begotten there, is not to ftand in the wifdom of man, but in the power of God. The gofpel-ftate, the gofpel-church, the gofpel-building, begins in the power, and is carried on in the power, and finiftied or perfctled in the pow- er; and the whole miniftry of the gofpel is to par- take of this power, and minifter in it, or they can do nothing in this work. Chrift Jefus our Lord begun it in this power, and none can carry it on without this power : the Lord God of glory laid the foundation ; ** Behold, I lay in Sion for a foundation," &c. Ifai. xxviii. 16. I Pet. ii. 4, 5, 6. And the quickening Spirit alone is able to make living ftones and fpiritual ftones ; and the Lord alone is able to build them up by the operation of this Spirit and power •, and they that are the true minifters of the gofpel, minifter in
G g 4 this.
47* Concerning the true Church, &c.
this, and are to wait for it daily from God, that they may minifter in it.
Queft. 3. PThat is the maintenance of the minijlers of Chrijii or what is to he the maintenance of the true minij' ters under the gojpel ?
Anf. Chrift, who hath fent them forth to minifter in his name, hath provided for them ; and they that are his true minifters, are fatisfied with what he hath pro- vided for them. Mat. x. lo. being careful not to make the gofpel, which is to be an inward blefling, outwardly chargeable to any. The mind of the true minifters is about the fervice of Chrift j how they may be faithful to him, gather fouls to him, feed them with the bread of life from himj not what they all have from men for fo doing, for fugh covet no man's gold or fjlver, &c.
Some Questions anfwered concerning the Lamb's War.
Queft. I. WJHO is the Lamb?
VV ^^f' ^^ ^^^^ takes away the fins of the world. The Word which was in the beginning* ** Behold the Lamb of God," faid John, John i. i. and ver. 29. He that was born of the virgin Mary after the flefti ; and was alfo the man-child, born of the travailing-church, after the Spirit, Rev. xii. 5.
Queft, 2 . PVho makcj war with the Lamb ?
AnJ. AH that are in wickednefs, in darknefs, in fin and corruption, and under the power thereof, who ftrive to defend and maintain this kingdom againft the appearance of his light. Spirit, and power in them.
Queft. 3. JVhat firength have they on their fide that make war againfi the Lamb ?
Anf. The ftrength of the great red dragon, who hath feven heads and ten horns ; and in every one of his heads is wifdom, and in every one of his hornj there
\%
Some Questioks answered, &c, 47^
is power. So that dreadful is the battle that is fought between them, either inwardly in the heart, or out- wardly in the world, when Chrift appears in his light. Spirit, and power, to alTault and break down the kingdom of darkneis, and to fet up his own kingdom, which muft be fet up, even in the world, Dan. vii. 14. 27. Rev. xi. 15.
Queft 4. Did the great red dragon and his army evir {in any rejpeoi) prevail in this battle ?
AnJ. Yes j for even while the Lamb, and his pure life and holy teflimony have prevailed, fo that the dragon and his army could get no ground over them inwardly, but falvation (the wall and bulwark of God's heritage) and ftrength, and the kingdom of God, and the power of his Chrift, did prevail inwardly j yet the dragon, even then, hath prevailed over their goods, liberties, and lives outwardly j and he drove, the woman, the true church, out of her place, as I may fay, that fhe was forced to fly into the wildernefs, he fo forely aflaulted her : yea, after that, he alfo mad» war with the remnant of her feed, and caft fome of them into prifon, and drank the blood of thofe that would not drink his falfe church's cup, but keep the commandments of God, and have the teltimony of Jefus, Rev. xii. and chap. ii. 10. Yea, the beaft to which he gave his power (which had feven heads and ten horns like him, chap. xiii. i.) made war with the faints, and overcame them outwardly, though he could not overcome them inwardly j for he could not make them to worfhip him, ver. 7, 8. Nav, nor the fecond beaft neither, though he had horns like a lamb, and fpake like a dragon, and exercifcd all the power of the firft beaft, and did great wonders, and had power to give life unto the image of the former beaft, and would kill all that would not worftiip the image of itj and would fufter none to buy or fell but fuch as had the mark or name of the beaft ; yet nei- ther could this beaft overcome the followers of the Lamb, as to their inward life and teftimony, though it had power to kill and fupprefs them outwardly,
ver.
474 Some Questions answered
ver. II. to the end, and chap, xiv. 9. to ver. ig. which plainly (hews the faints had patience, and kept the commandments of God, and the faith of Jefus, an4 would not worfhip the bead and his image, nor re- ceive his mark, either in forehead or hand.
Queft. 5. What was the cry up and down nations, when the dragon and the beaji thus prevailed, and when the dragon and the falfe church carried her cup of fornica- tions up and down through kingdoms and nations, and made the kings and inhabitants of the earth drink thereof; and who would not drink thereof fhe would not let them buy nor felly but impoverijh, imprlfon them, and drink their blood? Rev. xvii. 2. and 6.
Anf. The cry every where was, " Who is like unto ** the beaft ? Who is able to make war with the «* beaft ?'* Indeed there appeared no power any where able to withftand or refift this power, which the dra- gon had, who gave it both to the beaft which arofe out of the fea, and to the beaft which arofe out of the earth i both which joined together to perfecute all that would not drink of the falfe church's cup, which was golden without, but full of abominations and fil- thinefs of fornication, fornicating from the holy life. Spirit, and power of the Lamb inwardly, who is the head of the true church and true worihippers, Rev. xiii. 4. and chap. xvii. 4, 5.
Queft. 6. What is the time of the dragon^ s, the beajl's, and falfe churcFs thus prevailing againfi the true church, in reference to the outward, though they cannot prevail againfi its inward life and tejlimony -, but that (through patience and fufferings ) prevails over and reigns inwardly, in the midjl of all their cruelty and opprefftng of the out- ward man ?
Anf. It is the time of Antichrift's reign, and fitting in the temple as if he were God, and exalting himfelf over all that is called God, and which ought to be worlhipped. It is the time of the true church's being in the wildernefs, and of the man-child's (which the true church brought forth) being caught up to God ; which things were to laft, according to the fcripture
account^
CONCERNING THE LaMB's WaR. j^.y r
account, one thoufand two hundred and fixty days, or a tinne, times, and half a time, 2 Theff. ii. 3, 4. Rev. xii. 6, 14.
Queft. 7. fVhai zvill the Lamb do when this time is out ?
AnJ. He will come and make war again ; he will come with his heavenly armies, armed with fpiritual armour, and fight an heavenly battle; yea, he will judge and make war in righteoufnefs, againft the un- righteoufnefs of the dragon, and the bead, and the falfe prophet -, and his heavenly armies fhall follow him their Captain and Leader, on white horfes, clothed in fine linen, white and clean, who Ihall fight in his Spirit and power, againft ail that he fighteth againft; and out of his mouth goeth a (harp fword, that with it he Ihould fmite the nations ; and he fhall rule them with a rod of iron, and maice the fpirits of all his op- . pofers bow under him, and By to fhelter themfelves from that wrath which they cannot efcape. Oh 1 who would not kifs the Son, that he might not provoke the Lamb to wrath againft him, whofe wrath is dread- ful! Rev. xix. II. to the end. Pfal. ii. 11.
Queft. 8. IVhai JJjall the cry he^ when God's Spirit and power prevciikth over the dragon's Jpirit and power ^ when the Lamb gets the victory y when he fmites the earth with the rod of his mouthy and with the breath of his lips fhall flay the wicked y when he brings down the dragon, beafty and falfe prophety and the falfe churchy mother of harlotSy (which hath drunk the blood of faints) with his vtalsy plagues y woeSy thunders y isle. ? when Babylon the great city falls^ which made all nations drunk with her fpiritual wine of fornication ?
AnJ. Then the power which doth this fliall be m.ag- nified. Then it fhall be faid no more, who can make war with the beaft ? but who can withftand his power? Who can make war with the innocent, righteous Lamb, (who hath his fword in his mouth) and with his tender-hearted, faithfuL followers, and profper ? *' Who fhall not fear thee, O Lord, and glorify thy " name ? For all nations Ihall come and v/orfiiip be-
" fore
476 Some Questions answered
*' fore thee; for thy judgments are made manifeft. ** Great and marvellous are thy works. Lord God ** Almighty ; juft and true are thy ways, thou King *< of faints." Rev. xv, 3, 4. " Yea, a great voice *< of much people in heaven Ihall fay. Hallelujah, <* falvation, and glory, and honour, and power unto ** the Lord our God : for true and righteous are his " judgments ; for he hath judged the great whore, " which did corrupt the earth with her fornication, *' and hath avenged the blood of his faints at her ** hand," chap. xix. ver. i, 2.
Now doth it nor concern all people to confider which is Sion, God's holy mountain, and which is the Jerufalem of his building j and the holy city of God, the holy church of God, the mother of all the truly living children ? for the Jerufalem which is above, and which is free, is the mother of them all, Gal. iv, 26. And alfo which is Babylon, the city built by man, and the fpirit of Antichrift, in a kind of like- nefs, but not in the real nature of the true church j that they may wait for and follow God's call to come out of her, and may not partake of her fins, of her forceries, (Rev. xviii. 22.) of her fornication from the pure life. Spirit and power, and fetting up wor- fhips, and compelling people to worfliip in her forms, (which are out of the life, and out of the power) that they partake not of her plagues, which will indeed be very dreadful, fuch as fhall affright any from com- ing near her, or meddling with her fpiritual forceries and fornications any more. Rev. xviii. 4. and ver. 9, 10. Oh ! therefore let every one confider what the beaft is, what his image, what the mark in the fore- head, what in the right-hand ; and take heed he be not found worlhipping the beaft and his image, or receiving his mark, either in his forehead or right- hand, left God make him to drink of the wine of his wrath, which is poured out without mixture into the cup of his indignation, and he be tormented with fire and brimftone in the prefence of the holy angels, and in the prefence of the Lamb, and have no reft day
nor
CONCERNING THE LaMB*S WaR. 477
nor night. Rev. xlv. 9, lo, ii. I had rather run great hazards outwardly, and fuffer much affli6tion and perfecution from men, to keep my foul true to God, in the fpiritual worfhip and teftimony which he hath given me, againft all falfe ways and invented worfhips, than expofc my foul to the hazard of drink- ing of this dreadful cup of God's indignation ; which the Lord God of tender mercies teach men, and give them true wifdom, to avoid and cfcape. Amen.
THE
CONCLUSION.
BEHOLD my fervant fhall deal prudently, he " fhall be exalted and extolled, and be very high. As many were aftonifhed at thee (his vifage was fo marred more than any man, and his form more than the fons of men) ; fo fliall he fprinklc many nations ; the kings fhall fhut their mouths at him : for that which hath not been told them, fhall they fee ; and that which they had not heard, fhall they confider," Ifa. lii. 13, 14, 15. " Thou art fairer than the children of men : grace is poured into thy lips; therefore God hath blefled thee for ever. Gird thy fword upon thy thigh, O Mod Mighty, with thy glory and thy majefty. And in thy majefty ride profperoufly, becaufe of truth and meeknefs, and righteoufnefs; and thy right hand fhall teach thee terrible things. Thine arrows are fharp in the hearts of the King's enemies, where- by the people fhall fair under thee. Thy throne, O God, is for ever and ever : the fcepter of thy kingdom is a right fcepter. Thou lovefl righteouf-
" ncfs.
47« The CONCLUSION.
*« nefsj and hateft wickednefs, therefore God, thy'God, *« hath anointed thee with the oil of gladnefs above " thy fellows," Pfal. xlv. ver. a. to 8.
" Strengthen ye the weak hands, and confirm the *« feeble knees. Say to them that are of a fearful •« heart. Be flrong, fear not : behold, your God will ** come with vengeance, even God with a recom- *« pence, he will come and fave you. Then the eyes *« of the blind Ihall be opened, and the ears of the " deaf fhall be unftopped. Then fhall the lame man «* leap as an hart, and the tongue of the dumb fing ; '« for in the wildernefs fhall waters break out, and " ftreams in the defert. And the parched ground *' fhall become a pool, and the thirfty land fprings of " water; in the habitation of dragons, where each *« lay, fhall be grafs with reeds and rufbes. And an " highway fhall be there, and a way, and it fhall be «* called the way of holinefsi the unclean fhall not ** pafs over it, but it fhall be for thofe : the wayfar- <* ing men, though fools, fhall not err therein. No " lion fhall be there, nor any ravenous beaft fhall go <« up thereon, it fhall not be found there j but the *' redeemed fhall walk there. And the ranfomed of ** the Lord fhall return and come to Sion with fongs, ** and everlafting joy upon their heads : they fhall *' obtain joy and gladnefs, and forrow and fighing fhall *« flee away," Ifai. xxxv. ver. 3. to the end.
BlefTed be the Lord God of life for ever! thefe fcrip- tures, and many more, are fweetly and precioufly ful- filled in the hearts of a remnant, in this our day. They were once (in a degree) fulfilled in the day of the appearance of the word of life, in the prepared body of flefh. They were again more generally ful- filled, in the day of the pouring out of his Spirit, and gathering a people to him, both from among the Jews and Gentiles, whom he did fprinkle with his holy life. Spirit, and power. And they are again fulfilled in the hearts of many, after the long night of darknefs, and great and large apoflafy from the Spirit and power of the apoflles. BlefTed, Oh 1 blefTed be the Lord,
the
The C O N C L U S I O N. 479
the Sun of righteoufnefs hath again fhone forth, and appeared inwardly in a glorious, living, powerful manner, to them that have feared his namej and he hath been a God of vengeance to the man of fin; yea, to all that was dark, fiefhly, and corrupt in them J and a God of mercy and tender bowels to thofe which panted after, and waited for, his falvation. And the healing virtue from under the wings of the Saviour, and the holy anointing, hath dropped upon the eyes of the blind, the pure eye-falve, and they have been opened ; and the ears of the deaf, by the voice of the Son of God, have been unftopped j and the inwardly and fpiritually lame have leaped as an hart J and the tongue, which could not name God in truth and righteoufnefs, but hath been dumb before him, and before men alfo, could not but fing, becaufe of the breaking forth of the waters and ftreams of life, upon the thirfty land and parched ground, mak- ing them a pool and fprings of water j which land, which thus is changed from its wildernefs and parched ftate, into an holy, frefh, and living ftate, the dra- gons do not lodge in ; nor is it any more an habitation or cage for unclean and noifome birds, (as great pro- feffmg Babylon, the mother of harlots, with all her flelhly profefling daughters, is) but life dwells there : the Holy One is in the midil of this land, and it brings forth the fruits of life and righteoufnefs, to the Righteous and Holy One. And here the King of glory's highway, even the way of holinefs, is known, which none but thofe whom he makes holy can walk in. Let men profefs what they will, yet being un- clean in heart and converfation, they cannot pafs over to come into this way j but the holy, they which arc made holy by God, and keep to, live in, and follow that which is holy, though wayfaring men, and though otherwife fools, yet they fhall not err here, but be preferved by the holy power,^ in the holy way, which is prepared and call up for thefe : and as for that which would tear and deftroy, it fhall not be found on all that holy mountain where thefe live and feed.
Yea,
480 The CONCLUSION.
Yea, here is the houfe of God and throne of God, and God the Judge of all, and Jefus the Mediator of the new covenant, and the blood of fprinkling, where the ranfonned of the Lord enjoy the prefence of the bridegroom, whom God hath fet King, and who reigns on his holy hill of inward and fpiritual Sion, and caufeth them to fing, who feel him reign (even the everlafting feed of life to reign inwardly in the heart). Oh ! everlafting joy is upon their heads ! they have obtained joy and gladnefsj and forrow and fighing flee away, when the joy unfpeakable and full of glory is felt fpringing in the heart, from the fenfe of the prefence and enjoyment of the bridegroom. For of a truth, the Lord hath comforted Sion ; yea, he hath comforted many of her wafte places (he was angry with her daughters, before their filth was purged away by the Spirit of judgment and burning j fmce that time his anger hath been turned away, and he hath comforted them, Ifai. xii. i, &c.); and he hath made her wildernefs in many hearts like Eden, and her de- fert like the garden of the Lord (even like the gar- den that he waters) : and how can joy and gladnefs but be found here, with thankfgiving and the voice of melody? Ifai.^ Iviii. ii, and chap. li. 3. Thus it is with fuch of the gathered people and nation of the Lord, that hearken and give ear to him, and have known the way of life to proceed out of his mouth, and his judgment to reft for a light, ver, 4.
SOMfi
SOME SENSIBLE,
Weighty Q^U E R I E S,
CONCERNING
Some Things very fweet and neceflary to be experienced in the Truly-Chris- tian State.
Whereunto is added,
A POSTSCRIPT,
CONTAINING
Some QUERIES on ISAIAH L. lo, ii.
A Scripture of deep Counfel and Concern to the darkened and diftreffed States of fome among thofc that fear and obey the LORD.
Written by one who hath been forely darkened and diftrefled for a long Seafon, but at length mercifully enlightened and comforted by the Hand which afflicted and diftrefled him ;
ISAAC PENINGTON.
«' Come, and let us return unto the Lord, for he hath torn, and he
" will heal us ; he hath fmltten, and he will bind us up.'*
Hof. vi. I. •* And in that day thou IhaJt fay, O Lord, I will pralfc thee
*• though thou wall angry with me, thine anger is turned away
** and thou comforteft me." Ifai. xii. i.
Vol. m. H h
[ 483 ] A BRIEF
PREFACE.
INDEED the Lord hath reached unto me by his liv- ing power, and thereby hath begotten ibmcwhat which he doth own, and which he hath taught to know and own him in his living appearances in my heart; and by its pure life and operations in me, I know it to be the true power. And truly I would fain have this life and power more and more reach to, prevail, and fpread in my own heart, and in the hearts of other men : I am not for any notional religion out of the power, in any way or form whatfoever (no, in- deed, I am not fo much as for the very true form of godlinefs out of the power) j but where there is any touch, any fenfe, any operation, any favour of the true life and power any where, my foul loveth and em- braceth it, blefllng the Lord for it. And oh ! that this might be vifited by the Lord, wherever it is, and kept alive to the day of redemption, and led by the Lord into the pure and living way, and holy ever- lafting covenant of life, wherein he redeems -, for which end thefe queries have broke forth from me : and indeed, no lefs than a neceffity (or a necefTitous force of love and life purfuing me) hath conftrained me to publifh them, who with reverence of fpirit com- mit them into the hands of the Lord, who can open the hearts of whom he pleafeth, and give the living fenfe of what comes from him. I am fatisfied that God's powerful work of redeeming will go on. Oh ! bleffed be his name, who hath a mighty arm, and hath done mighty things with it inwardly in mens hearts ! and we are in the true faith affured that he will yet do more mighty things, as he feeth good, to the gladding of the hearts of thofe whofe hope is in him, and who have no help befides him.
Hh 2 SOME
[ 484 ]
SOME SENSIBLE,
Weighty Q^U E R I E S,
CONCERNING
Some Things very fweet and necefTary to be ex- perienced in the Truly-Christian State.
^ery i.TTTHAT is the water wherewith the foul Y Y or inner man is to be walhed, that it may be cleanfed from its inward filthinefs, as outward things are by wafhing with outward water ? Ezek, xxxvi. 25. Pfal. li. 2, &c.
S^uery 2. What is the anfwer of a good confcience towards God, when the foul is inwardly baptized and made clean? Pet. iii. 21.
^uery 3. Chrift faith, " BlefTed are the pure in *' heart :" Do, or can, any witnefs purity of heart be- fore this wafhing ?
^ery 4. How may the heart be fprinkled from an evil confcience, and the body walhed with pure water j fo that there may be a drawing near to God with a true heart, and in full aflurance of faith ? Heb. x. 22. Pfal. xxvi. 6.
^ery 5. How might the Jews wafh and make them- felves clean? Ifai. i. 16. Could it be any otherwife done by them, than by taking heed to the word of the new covenant, nigh in the mouth and heart, to which Mofes had dircded them? Deut. xxx. 14. Pfal. cxix. 9.
Some sensible, weighty Queries, &c. 485
^ery 6. What is the fire which takes hold of, and bums up the lulls and corruptions of the heart ? Is it not the word of life within, which flannes againft evil, and hammers down evil ? Doth not the Holy One in the midft of the fpiritual Ifrael do this ? When Chrift, who knocks at the door of the heart, is let in, and his voice hearkened to, doth he not become a Spirit of judgment and burning, judging and burning up what is evil there? Is it not blelfed to know this fpiritual appearance, and this work of Chrift in the heart? Ifai. iv. 4. and x. 17.
^ery 7. What are the enemies of a man's houfe ? Who muft overcome them ? How may they be over- come ? Is a man fafe, or delivered from them till they be overcome? Matt. xv. 19. 1 Cor. x. 4, 5.
^ery 8. What is the houfe of the ftrong man, where he dwells till he be difpoffeifcd ? Who can dif- poflefs him? How doth he difpoflefs him ? How doth he fpoil his goods, and then garnifh the houfe anew ? Oh 1 what a new creation and change within is wit- neffed when this is done ! And who would not wait, and pray, and believe, and fufFer the judgings and burnings of the Spirit of judgment and burnings that this may be done thoroughly and effecftually ? Luke xi. 11, 22. Ifai. xxvi. 9. 2 Cor, v. 17.
^ery 9. What is that coming to Chrill which none can witnefs but thofe that hear and learn of the Fa- ther, and are taught by him, in the drawings of the life and Spirit of the. new covenant, to come to the Son ? John vi. 44, 45.
^ery 10. Who can confefs Jefus to be the Lord by the Holy Ghoft ? Can any but they that receive the help of his Spirit, and feel fomevvhat of his lord- Ihip and holy dominion in their hearts ? Ifai. xxvi.
^ery 11. What is the precious faith, which is the gift of God, which none can obtain but they that are born of God? John i. 12, 13.
^ery 12. Can any rightly believe that Jefus is the Chrift, unlefs they receive this faith, which God gives
H h 3 to
486 Some sensible, weighty Queries, &c.
to his own children, that are born of his Spirit, i John
V. I.
^ery 13. Doth not this faith give vidory over the world ? (over the worldly nature and fpirit within, over the worldly nature and fpirit without alfo) ? Can any other faith give victory ? i John v. 4.
^ery 14. What is the love of God's children? Whence doth it arife ? How come they to love ? Is it not of an heavenly fpiritual nature ? Doth it not arife from God's begetting them, and circumcifing their hearts, and teaching them in the Spirit of the new co- venant to love him, and one another, yea, and ene- mies alfo, J John iv. 7. Deut. xxx. 6. i Theflf. iv. 9.
^ery 15. How come the children of God, who are begotten of him, to obey his commandments ? Is it not from the conllrainings of his love, which makes them natural and eafy, (where the birth and nature is grown up) and not grievous and burthenfome ? Mat* xi. Z2>* I John v. 3.
^ery 16. What is the fear God puts into the hearts of the children of the new covenant ? Is it a fear taught by the precepts of men, or a fear fpringing from the root of life within ? Can any who receive this fear from God, and who are preferved in the fenfe of it, (and in the holy awe and reverence which it produceth) depart from the holy, tender, living God and Father ? Jer. xxxii. 40.
^ery 17. What is the law which God writes in the hearts of the children of the new covenant ? Is it not the law of the Spirit of life in Chrift Jefus ? Is it not the law which the ifles wait for? Ifa. xli. 5. And do the ides wait for it in vain ? Oh ! bleffed be the Lord, by the once diftrefled and miferable ones, in this age it hath not been waited for in vain !
^ery 18. What is the truth that makes free indeed from the law of fin and death ? Is it not the truth as it is in Jefus; the inward truth, which hath virtue and power in it, to work againft, and work out that which is contrary to truths and fo deliver and free the mind
from
Some sensible, weighty Queries, &c. 487
from it ? For the light,which is truth, can expel darknefs ; the life, which is truth, can overcome death •, yea, the truth, which is living, holy, and righteous, can overcome and fubdue the unholy and unrighteous na- ture, and break down the ftrong-holds, and bring every rebellious and captivated thought into captivity and fubjeclion, John viii. 32. Rom. viii. i. Ephef, iv. 20, 21. 2 Cor. X. 4, 5.
^ery 19. How doth God caufe the children of the new covenant to walk in his ftatutes, and to keep his judgments, and do them ? Is it not by putting his Spirit into them, and by the holy virtue, power, and operation thereof in them ? Doth not that make them a willing people in the day of his power ? And doth not that give them to do alfo, and ftrengthen them with might in the inner man ? So that not grieving that, or quenching that, that is a flame of life in them; and fills their hearts with joyj and the joy of the Lord is in their ftrength, and in this joy and ftrength. they can rejoice, and work righteoufnefs, and remem- ber the Lord and his ways, Ifai. Ixiv. 5. Ezek, xxxvi. 27.
^ery 20. Can any work righteoufnefs, or do right- eoufnefs, but he that is truly righteous, inwardly right- eous, in whom the righteoufnefs of God, the right- eoufnefs of Chrift, is revealed from fairh to faith ? Mull not the tree be good, before the fruit can be good ? Mull: not the heart be changed, be made holy and righteous, before it can bring forth that which is holy and righteous ? Can any but the plants of God, the plants of righteoufnefs, bring forth the fruits of righteoufnefs? Ifai. Ixi. 3. and i John iii. 7.
Oh ! that people, nations, tongues, and languages, could underilandingly, fenfibly, and experimentally, as in God's fight, with the feal of his blelTed Spirit, anfwer every one of thefe things !
H h 4 T^IREE
[ 488 ]
THREE QJJ E R I E S more added.
^ery i. T^ O S T thou indeed know the new cove- 1 J nant ? Haft thou inwardly felt the fpi- ritual powerful gathering by the mighty arm and power of the Lord, out of the finful nature and ftate, into it ? Doft thou abide with God therein ? Art thou daily taught and fed by him there ? Thefe are very weighty things. Can any man be fafe or happy without ex- periencing them ? Heb. viii. 8, &c.
^ery 2. Haft thou experienced the true hunger and thirft after the living waters ? Haft thou been called and led to them ? Haft thou eat and drank the bread, wine, and milk which thofe waters yield ? Haft thou been abundantly fatisfied with the fatnefs of God's houfe, and hath he given thee to drink of the river of his pleafure ? Hath the Lord opened an ear in thee to hear as the learned ? And haft thou inclined thine ear, and come unto him who gives life, and received him who is life, and gives life in that inward, fpiri- tual, living appearance of his in the heart, wherein and whereby he gives life ? Haft thou known his ap- pearance inwardly, as of a living ftone ? Haft thou heard and learned of the Father how to come to him, as to a living ftone ? And haft thou been new-created and formed a living ftone by him ? And art thou a living ftone, built upon him the living ftone inwardly in fpirit, daily living in him, and daily receiving fpi- ritual life and virtue from him ? If it be thus with thee, then furely thou doft know and enjoy the cver- lafting covenant, even the furc mercies of David, Ifai, iv. I, 2, 3. Pfal. xxxvi. 8, 9. 1 Pet. ii. 4, 5.
^ery 3. Doft thou fenfibly and experimentally know how the Spirit of the Father begets the child-like life, love, and fear in the heart; and how the pure fear of the Lord is the beginning of wifdom, and the living
child's
THREE QJJ E R I E S. 4^9
child's treafure ? And dofl thou know what the womb is wherein the living child is fornned ? What the Je- rufalem above is, which is the mother of all that ar*^ truly living ? And how Chrift is formed in all that arc begotten, and born of, and live in the Spirit ? Ifai. xxxiii. 6. Gal. iv. 26. John iii. 6. 8. Gal. iv. 19.
THE
CONCLUSION.
OH ! how miferable is he who is deceived about thefe things ! Oh ! how happy is he who hath received the true underftanding from God, which can- not be deceived ; wherein he hath the evidence and demonftration of God's Spirit concerning them, and knoweth the truth as it is in Jefus j as it is in his life, in his Spirit, in liis power, who minifters after the power of an endlefs life, unto all his fheep, who arc returned to the Shepherd and Bifhop of the foul, who hear his voice and follow him, wherever he goes or leads, who is an eternal Shepherd, and eternal Door of life to his, and leads to precious paftures, and fweet ftill llreams of life, and is giving the fweet food, reft, and pure pleafure of eternal life unto his abundantly} even as it is his v/ill, that after their many fore tri- als, exercifes, and travels, (and faithfulnefs to him therein) they Ihould abundantly poITefs and enjoy it. Glory to the Lord for ever, whofe kingdom is fet up in the hearts of many, and who already reigns in the hearts of many, and will reign in the hearts of morel Oh! that men might hear the found of his everlaft- ing gofpel, and learn to fear him, and give glory to him, and know the hour of his judgment come in their own hearts, that by his judgment againft fin and
untight'
490 The CONCLUSION.
unrightcoufnefs in them, they might come to know and worfhip him ; and then the worfhip of the dragon and bead would foon come to an end in their hearts; and they would worfhip the begetter of holinefs, the begetter of life, the King of faints, who dwells and rules in thofe that are his own, as the devil the de- llroyer doth in thofe that are his ! The Lord God of cverlafting power break down the kingdom of Satan, (the kingdom of unrighteoufnefs and darknefs in mens hearts) and exalt the kingdom and fcepter of his own Son inftead thereof. Amen.
POSTSCRIPT.
Containing fome Queries on Isai. l. io, ii.
" Who is among you that feareth the Lord, and *' obeyeth the voice of his fervant, that walketh in ** darknefs, and hath no light?" It is rendered in another tranflation : " And no light Ihineth upon " him" (which was Job's cafe in his great afflic- tion, as is fignified by him, chap. xxix. 2, 3.) " Let ** him truft in the name of the Lord, and ftay upon " his God." Ver. 10.
*' Behold, all ye that kindle a fire, that compafs about ** with fparks, walk in the light of your own fire, ** and in the fparks ye have kindled, this ye fhall *' have of mine hand, ye Ihall lie down in forrow.*' Ver. II.
^ery i.TAOTH not the tender and merciful God
P J many times, in the bowels of his love
and mercy, bring darknefs and great diftrefs upon
mens fpirits, that they might wait for his healing and
redemp-
POSTSCRIPT. 491
redemption ? Yea, doth not this befall lome who fear the Lord, and are found in the holy re\^erence and obedience to him ? And is it not good that it fhould befall them ?
.^ery 1. Should not men, in fiich a condition of darknels and didrefs, truft in the name of the Lord, and (lay upon him till he caufe light to arife out of obfcurity, and comfort them that mourn in Sion ; giving them beauty for aflies, the oil of joy for mourn- ing, and the garment of praife for the Ipirit of hea- vinefs ?
G^ery 3. Are not perfons very prone and liable, ia time of darknefs and diftrefs, inftead of waiting upon God for his help and falvation, to be kindling a fire, and compafling themfelves about with fparks ?
^ery 4. Are there not fome who cannot be con-, tent without heat and warmth in their religion and performances, and yet, inftead of waiting for God's kindling the fire, and his caufing the fparks of life to arife, kindle a fire of themfelves, and compafs them- felves about with fparks of their own kindling ?
'£)uery 5. May not men, after they have kindled a fire and fparks, walk in the light thereof? And may not God, in his juft judgment and fore difplealiire againft them, leave them to themfelves, and give them .up fo to do ?
^ery 6. What will God do in the end, or what in the end Ihall befall them from God, who kindle a fire and fparks, and have continued walking in the li"-ht thereof, and have been heated and warmed thereby ? Will not God caufe them at length to lie down in forrow ? Oh ! that perfons that are ferious in religion, might not thus err, and fo provoke God to give them up to walk in the light of the fire and fparks of their own kindling !
^ery 7. When do men kindle a fire and fparks of their own ? Do they not firft forget the God of their falvation, and become unmindful of the rock of their ftrength ? And do they not then plant pleafunt plants, and fet ftrange flips ? (And where do they plane and
fee
492 POSTSCRIPT.
fct them ?) But what will the harveft be in the day of inheritance, when they come to reap and inherit what they have planted and fown ? (For what a man foweth, that muft he alfo reap). Will it not be a heap for the fire of God's jealoufy to take hold on, in the day of their tribulation, anguifh, and defperate forrow of heart? Ifai. xvii. lo, ii.
^ery 8. In what light do men build up a wall in- wardly, and daub it with untempered mortar, to fe- cure themfelves from the wrath to come ? Is it not in the light of the fire and fparks of their own kindling ? Will any wall or defence built up in the light of this fire or fparks fecure men ? Will not the wrath of God, in the day thereof, break forth upon all the workers of iniquity, whatever their faith or hope be to the contrary ? Will any wall defend the foul from the overflowing ftorm of wrath, but the wall of God's falvation ? And can any enter within that wall, but the righteous nation that keepeth the truth? Ifai. xxvi. I, 2. The name of the Lord indeed is a ftrong tower ; but can any run into it, and get fhelter in it, but the righteous ? Prov. xviii. lo.
^ery 9. Who is he, who, when he falleth, Ihall rife again ; and after he hath fet in darknefs, the Lord fhall be a light unto him ? Is it not he that feareth the Lord, and obeyeth the voice of his fervant, that in the time of his darknefs and diflrefs trufl:eth in the name of the Lord, and flays upon his God ? Yea, is it not fuch an one as is willing to bear the indignation of the Lord, becaufe he hath finned againfl him, until he plead his caufe, and execute judgment for him? Will not the Lord bring forth fuch an one to the light, and fhall not fuch an one behold his righteoufnefs ? Mich. vii. 8, 9.
^ery 10. When fhall perfons light arife in obfcu- rity, and their darknefs be as the noon- day ? When fhall their light break forth as the morning, and their health fpring forth fpecdily, and their righteoufnefs go before them, and the glory of the Lord gather them up ? An4 when fhall the Lord be their continual
guide.
POSTSCRIPT. 493
guide, and fatisfy their foul in droughts, and naake fat their bones, and make them like a watered gar- den, and like a Tpring of water, whofe waters fail not ? Are not thefe promifes belonging to the gofpel ftate ? And are they not fulfilled in the gofpel ftate, as people come to know and iceep the gofpel fall, and the gofpel fabbath ? Read Ifai. Iviii. 6. to the end, and wait on the Lord, to receive underftanding from him, that in reading thou mayell: underftand.
Oh ! that men knew the gofpel fafl, and the gofpel fabbath, with the fealls of unleavened bread, taber- nacles, trumpets, &c. A little of the knowledge of the myftery of the hidden life and power, is of more value, and would do their fouls more good, than heaps of literal knowledge wherewith the world is fo filled. The knowledge of God and Chrift in the myf- tery is no lefs than life eternal, in them and to them, who are taught in the new covenant, or minifcratioa of the power of the endlefs life, fo to know them.
THE
[ 494 ] THE
EVERLASTING GOSPEL
O F
Our Lord JESUS CHRIST,
A N D T H E
BlefledEfFedts thereof, teftified to from Experience.
*' The darknefs is pafl, and the true light now fhineth." I John ii. 8.
** Arife, fhine j for thy light is come, and the glory of " the Lord is rifen upon thee : for behold, the dark- " nefs fhall cover the earth, and grofs darknefs the " people } but the Lord fhall arife upon thee, and *' his glory fliall be feen upon thee." Ifai. Ix. 2.
'f When the Lord fhall build up Sion, he fhall appear «' in his glory." Pfal. cii. 16. (indeed he doth fo).
THE bleffed mefTage which the apoflles (who were fent by Chrift to preach the gofpel) heard of Chrift, and were to declare to others, was, " That '* God is light, and in him is no darknefs at all," 1 John i. 5.
The end of Chrift's fending them with this mefTage was, that thereby (preaching it in the evidence and demonibation of God's Spirit) they might " open •* mens eyes, and turn them from darknefs to light, «' and from the power of Satan to God, that they " might receive forgivenefs of fins, and inheritance <* among ^them that are fandlificd by faith that is in " him," Afts xxvi. 18.
Now the eye of the mind being opened, and the mind turned from the darknefs within to the light with- in*
The Everlasting Gospel, &c. 495
in, and from Satan's power to the power of God, which is revealed in the light, the foul in the light connes to fee (over the darknefs, and Satan who darkened it) the things of God and his kingdom, as they are re- vealed in the light, which makes them manifeft.
As, ^Firll, It fees him, who is the rock, the holy- foundation of God, the holy foundation of life in the foul, the living ftone, by which all the other living ftones are made alive, and they are taught of God to come to him as to a living ftone, and fo are built up- on him, and become God's building, and new crea- tion in him, i Pet. ii. 5. 2 Cor. v. 17. And here, in this light, none can mifs of the true coming, hear- ing the voice of the Father, and being drawn and taught by him to come to the Son, John vi. 44, 45.
Secondly, Here the true Jew's ilate, the ftate of the inward Jew, and the inward circumcifion, and the true worlhip (even the worfliip of the Father in Spi- rit and truth) is known. For the Jew inward is a child of light, begotten in the light, redeemed out of darknefs, and dwells and walks in the light, as God is in the light, i John i. 7. And the circumcifion is not a flelhly aft ; but the cutting off of that which is flefhly from the mind by the Spirit and power of Chrift. And the gofpel worfhip, or the worlhip of the Jew inward, is the worfhipping of God in the new- nefs of the life of his Son.
Thirdly, Here is the true repentance from the dead nature and dead works, wliich no man can attain to of himfelfi but is God's gift through his Son, whom God hath appointed to be a Prince and a Saviour, to give repentance and forgivenefs of fins. Acts v. 31. 1 fay here, that repentanc'e is known, waited for, and received. For not to men in the darknefs, and loving the darknefs, is the true repentance given j but to them that are turned to the light, to them is repent- ance given unto life, A6ts xi. 18. compared with chap. xxvi. 17, 18.
Fourthly, Here the true faith, the precious gift of faith is received, v/hereby men believe in him who
gives
49^ The Everlasting Gospel, &g,
gives life, and receive life from him. And this is the; faith which gives accefs to God, a-qd gives viftory over the world, and that which is contrary to God : the faith which is given in the light doth foj but the faith which men have in the darknefs doth not fo.
Fifthly, Here the crofs of Chrift is known, which is an inward, living, fpiritual thing, efFedually cruci-'- fyihg that man that takes it up, and daily bears it, to* all that is earthly and finfuli and then the pure feed 3nd life of Chrift fprings up in his earth, over the- world, and every worldly thing. Gal. vi. 14. "%
Sixthly, Here the pure love fprings in the hearf,- both to him that begets, and to him that is begotten,* In the light there is nothing but love j but in the dark- nefs there is no true love to be found j but the very love that is found there, is of the nature of enmity. It is the light of truth that purifieth the heart to the love unfeigned, i Pet. i. 22. Deut. xxx. 6.
Seventhly, Here the Lamb's patience and meeknefs is experienced, and the foul adorned with it. The Lamb is the light of the world, and they that are made lambs by him, partake of his fweet and meek nature, learning of him to be meek and lowly in heart, and fo have that patience and meeknefs from him which ng other can attain tOy Mat. xi. 29. '^'•
Eighthly, In the light the precious promifes are fulfilled and partook of*, which make them who par- take of them, and in whom they are fulfilled, partakers of the divine nature; for the divine nature is not par- took of in the darknefs, but in him who is light. Man (who is darknefs) cannot partake of the pro- mifes which belong to the children of light; but when, by the operation of God's power, his ftate and nature is changed, and he is now no more darknefs, but light in the Lord, then the promifes which were made to the children of light he cometh to have 4 ihare in, Eph. v. 8. 2 Pet. i. 4.
Laftly, In the light the holy anointing is received, the voice of Chrift heard, and the new everlafting co- Tenant, even the fure mercies of David, made with,
the
TESTIFIED TO FROM EXPERIENCE. 497
the foul, Ifai. Iv. 3. The law of the new covenant (even the law of the Spirit of life in Chrift Jefus) written in the mind, and the holy fear of the new co- venant, which cleanfeth and keepeth clean, put in the heart, and the blelTed Spirit of the Father given and received, which gives to thofe that receive it power to become the fons of God, caufing them to walk, in his ways, and to keep his ftatutes and judgments, and to do them. Oh ! blefled difpenfation of life and holy power, which the Lord hath caufed to break forth among a defpifed people in thefe latter days! Oh ! that the fons of men would hear and underftand this pre- cious loving-kindnefs of the Lord, and put their truft under the fhadow of his wings, and know what it is to be fatisfied with the fatnefs of his fpiritual gofpel- houfe, and to drink of the river of his pleafures, and in his light to fee light, Pfal. xxxvi. 7, 8, 9.
This opened in me this morning, in love and com- panion towards the Papifts. My bowels have often rolled over them, and been pained concerning them, to fee how they are clofed and fhut up as to the true fenfe and underftanding of things of this nature. Oh ! that they would prize the day of their vifitation, that they might hear the found of life both from others, and alfo in their own hearts, and the faving arm of the Lord might be inwardly revealed to them, and they effedtually redeemed thereby !
I am no difdainer of Papifts, or any fort of Proteft- ants, nay, not of Turks or Jews; but a mourner be- caufe of their feveral millakes, and a breather to the God of my life for tender mercy towards them all.
Aftrop, 13th of the Seventh Month, 1678.
Vol. IIL l\ POST-
[ 498 ]
POSTSCRIPT.
AND in this light the true church, the gofpet church, the New Teftament Church, is, known ; which is a church of the children o£ light, a building built in the light, which church, is in God the Father, and in the Lord Jefus Chrifl, 2 Theff. i. i. In whom they are built together for an habitation of God, through the Spirit, Ephef. ii. 2 2. Yea, in whom all the building, fitly framed toge- ther, groweth into an holy temple in the Lord, ver. 2i. (for the Lord frameth them fitly together into a fpiritual and holy building). And all that are here gathered . out of the darknefs into the light, who walk in the light, and abide in the light, are built upon the foun- dation of the apoftles and prophets, Jefus Chrift him- felf being the chief corner-llone, ver. 20. And are no more ftrangers and foreigners, but fellow-citizens with the faints, and of the houfhojd of God, ver. 19.
The gofpel church is the fpiritual houfe of Jacob|| which walk in the light of the Lord, Ifai. ii. 5. who go up to the mountain of the Lord, (to that which is revealed to be the mountain of God in the lad days, even fpiritual mount Sion, Heb. xii. 22.) to the houfe of the God of Jacob, where he teacheth his fpiritual people, the inward Jews, of his ways, and they learn to walk in his paths : for out of this Sion fhall go forth the law of the Spirit of life in Chrift Jefus, (in the days of the gofpel) and the Word of the Lord from this Jerufalem, ver. 2, 5. For Jerufalem which is above is free, which is the mother of all the children which are born of God's Spirit, Gal. iv. 26. John iii. 6. And flie being the mother of them all, nourilheth them all with the Ward of life, which goeth forth from her; and all her children know and juftify her their mother. Mat. xi. 19. Oh! that all, both Papifts and Proteftants, knew this true mother-church, this mother
of
POSTSCRIPT. 499
of all the living, of whom none but the living are born, and v/ho nourifheth all the living, and none elle, with the law and Word of eternal life !
And if they knew the true church, the church which is of the true Jews, the church of the firft-born, whofe names are written in heaven, and did live and walk in the light of the Lamb, and follow the Leader, the Shepherd of Ifrael, and faithful Bifhop of the foul, who overfeeth and takech care of the foul, they would learn, and come to know and experience thefe things following; :
Firft, The dwelling-places of Mount Sion, and her aflemblies, and God's creating upon every of them a clcud and Jmoke by day, and the Ihining of a flaming fire by night, which is the defence upon all the glory that the Lord bringeth forth among his fpiritual church and people, Ifai. iv. 5.
Secondly, They would know the land of the inward Jews, and fpiritual Judah, and the fong fung therein, becaufe of the (trong city which the Lord builds there, and the falvation which he appoints for walls and bul- warks about it i and would fee and know hov,^ none but the inv/ard Jews, the inwardly circumcifed and fancti- fied, even the righteous nation, that kecpeth the truth, can enter by the gates into that city, Ifai. xxvi. i, 2. And they that dwell in that city, wliofe minds are ftayed on the Lord, and who trult in him, the Lord will keep in perfe6t peace, ver. 3. Then Jcrufalem is a quiet habitation indeed, and the refting and feeding-places in it are fu re, Ifa. xxxii. 18. and chap, xxxiii. 15, 20.
Thirdly, They v/ouki know the feafl of fat things, which the Lord or' holls makes to all people that ai-e here ; to all people that come up to, and dwell on, his holy mountain, and ferve and worfhip him in Spirit and truth. The Lord of hoils maketh fuch a feail as no eye hath feen, nor ear heard, nor can it enter into the heart of man to conceive what it is, but only by the Spirit of God •, even a feaft of fat things, even a feaft of fpiritual fat things, a feaft of wines on the lees, of fat things full of marrow, of wines on the lees well
refined.
500 POSTSCRIPT.
refined, Ifai. xxv. 6. They that are turned to the light, and follow Chrift the light, fhall not abide in darknefs, but have the light of life, John viii. 12, Shall be tranflated out of the kingdom of darknefs in- to the kingdom of the dear Son, and they (hall fup with Ghrift, and he with them, and both together drink of the fruit of the vine of life new in the Father's kingdom.
Fourthly, They fhall infallibly know here, in this light which Ihines on God's holy mountain, the deftroy- ing or fwallowing up of the face of the covering cafl; over all people, and the veil fpread over all nations, Ifai. XXV. 7. For the veil is cafl over and fpread in the darknefs-, but is done away and fwallowed up in Chrift the light : for the veil is done away in him, 2 Cor. iii. 14. And all that are in Chrift, in his Spirit, in the light and liberty thereof, behold as in a glafs the glory of the Lord, and are changed into the fame image, from glory to glory, by the Spirit of the Lord, ver.
Laflly*, Here the King of righteoufnefs's highway is known, even the way of holinefs, which the unclear^ cannot pafs over j but the fancbified in the Ught do walk in ; and the wayfaring men here, though fools, do not err in, Ifai. xxxv. 8. For they that are taught of God in the new covenant, and follow the leading of his blelTed Spirit, do not err.
Oh ! that the true church were known, >yhich is no>^ come and coming out of the wildernefs, leaning upon her beloved, who led and leads her out thence, into her own land of life and glory, where her light fhines, and Ihe arifeth and flandeth upon her feet before the Lord, and the glory of the Lord fhines upon her, and covers her ! Happy is the eye that feeth this, and the foul that hath a ihare in it !
End of Vol. III.
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