THE FLESH & BLOOD OF CHRIST, BOTH In the Mystery, and in the outward, briefly, plainly, and uprightly acknow­ledged and testified to, for the satisfacti­on and benefit of the tender-hearted, who desire to experience the quickning, healing and cleansing vertue of it.

With a Brief Account concerning the Peo­ple called Quakers, in reference both to Principle and Doctrine.

Whereunto are added some few other things, which by the blessing of God, may be experimentally found useful, to the true Pilgrims and faithful Travellers out of the nature & spirit of this World.

Written in true love, and tenderness of Spirit, by Isaac Penington.

And without Controversie, great is the Mystery of God­liness; God was manifest in the Flesh, justified in the Spirit seen of Angels, Preached unto the Gentiles, believed on in the World, received up into glory,

1 Tim. 3.16.

Of whom are the Fathers, and of whom concerning the Flesh, Christ came, who is over all, God blessed for ever, Amen,

Rom. 9.5.

Printed in the Year, 1675.

THE PREFACE▪

HAving been lately at London, upon occasion of a Meeting be­tween some of the People called Quakers, and some of the Peo­ple called Anabaptists, and other Con­federates; wherein I was somewhat con­cerned, being charged or brought in by Thomas Hicks, in his Second Book of Dialogues, called Continuation, page 4. To prove that the Quakers account the blood of Christ, 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 question, and I being to return to my Habitation in the Country (though I staid also a Second Meeting for that purpose) it was on my heart, in the clearness and Innocency thereof; to give forth this Testimony, to take of that untruth and calumny of T. H. both [Page] from the People called Quakers, and my self, being both of us greatly therein in­jured, as the Lord God of Heaven and Earth knoweth. I have had experience of that despised People for many years; and I have often heard them (even the ancient ones of them) own Christ, both inwardly and outwardly. Yea, I heard one of the ancients of them thus testifie, in a publick-Meeting, many years since, that if Christ had not come in the Flesh in the fulness of time, to bear our Sins in his own body on the Tree, and to offer himself up a Sacrifice for mankind, all mankind had utterly perished. What cause then have we to praise the Lord God for sending his Son in the likeness of sinful flesh, and for what his Son did therein! O Professors, do not pervert our words (by reading them with a pre­judiced mind) quite contrary to the drift of Gods Spirit by us. If ye should thus read the Holy Scriptures, yea, the very words of Christ himself therein, and give that wisdom of yours, which fights [Page] against us, scope to comment upon them, and pervert them after this manner, what a strange and hideous appearance of untruth and contradiction, to the ve­ry Scriptures of the old Testament, might ye make of that wonderful appea­rance of God? For the words of Christ seemed so foolish & impossible, to the wise men of that Age; that they freequently contradicted, and sometimes derided him. If we be not of God, we shall come to nought: nay, we had not stood to this day, if his mighty power had not upheld us. We could not have stood inwardly, nor could we have stood outwardly, a­gainst the fierce assaults we have met with both wayes. And as we have not had by-ends to move us inwardly: so neither have we had by-ends to move us outwardly, as our God knoweth. O T. H. dost thou believe the eternal judg­ment, at the great day; not outwardly only in notion, but inwardly in heart? O then consider, how wilt thou answer it to God, for saying so many things in the [Page] name of a People, as their belief and words, which never were spoken by any one of them, nor ever came into any of their hearts! Innocency in me, life in me, truth in me, the Christian Spirit and Nature in me, is a witness against thee, that thou wrotest thy Dialogues out of the Christian Nature and Spirit: and thy Brethren, William Kiffin and the rest, who have stood by thee, to justifie thee (or at least seemed so to do) must take notice of these things, and con­demn them in thee, or they will expose themselves (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 say, I forgive thee the injury thou hast done me (though indeed it is very great, thus to represent me publickly, what thou couldst not have done, if thou hadst equally considered the things written in that Book) and I also desire, that thou mayest be sensible of what thou hast so evilly done, and confess it before God; [Page] that he also might forgive thee. O I would not bear the weight of this Sin at the Judgment seat of Christ, for Ten thousand Worlds! And that these Books should be so long publick, and thy Bre­thren take no notice of them, but rather at last apply themselves to justifie thee; O how will they answer this thing, when they come to answer it for ever! Oh what will ye set up an interest against our Lord Christ (who is the Truth and teacheth Truth) and bend all your strength and understanding to make lies, falshoods and forgeries to appear, as if they were Truth, and not forgeries. If ye will judge your selves and repent of these things, ye shall not be condemned of the Lord: but if ye will go on, to cover and hide this great iniquity, ye shall not pros­per therein. As for my particular, I had committed my cause to the Lord, and in­tended to have been wholly silent, know­ing my Innocency will be cleared by him in this particular, at the great day, and the love, truth and uprightness, wherein [Page] I wrote those things, owned by him. But in the love of God, and in the stilness and tenderness of my Spirit, I was mo­ved by him to write what follows. And Oh that it would please the Lord to make it serviceable, even to T. H. himself, for his good,

J. P.

The CONTENTS.

  • 1. The Preface, Relating the occasion of what follows page 3
  • 2. The Flesh and Blood of Christ, both in the Mystery and in the outward, &c. page 1
  • 3. The Conclusion of the first part p. 19
  • 4. A brief Account concerning the People called Quakers, in reference both to Principle and Doctrine p. 23
  • 5. A few words concerning the way of Peace p. 33
  • 6. The Conclusion of the whole p. 37
  • 7. A Post-Script, containing,
    • 1. A few words concerning the doings and sufferings of this despised People called Quakers p. 41
    • 2. An Exhortation to true Christiani­ty. p. 49.

THE FLESH & BLOOD OF CHRIST, Both in the Mystery, and in the Out­ward; briefly, plainly, and uprightly acknowledged and testified to, &c.

IN the Second part of Thomas Hicks his Dialogues, called Continuation, page 4. He maketh his personated Quaker speak thus. Thou sayest, we account the blood of Christ no more than a common thing, yea no more than the blood of a common Thief: To which he makes his personated Christian answer thus. Isaac Penington (who I suppose is an approved Quaker) asks this question, can out­ward blood cleanse? Therefore saith he, we must enquire, whether it was the blood of the Vail, that is, of the humane nature, or the blood within the Vail, (viz.) Of that spiri­tual man consisting of Flesh, Blood and Bones, which took on him the Vail, or humane Na­ture; 'tis not the blood of the Vail, that is [Page 2] but outward, and can outward blood cleanse?

Now to satisfie any, that desire to un­derstand the Truth as it is, and to know what the intent of my heart and words (as spoken by me) were; I shall first say some­what to his stating the question: and then open my heart nakedly and plainly, as it then was, and still is in this matter.

First, I answer, these were not my words, which he hath set down as mine, but words of his own patching up, partly out of several queries of mine, and partly out of his own conceivings upon my que­ries, as if he intended to make me appear both ridiculous and wicked at once. For I no where say, or affirm, or did ever be­lieve, that Christ is a spiritual man consist­ing of Flesh, Blood and Bones, which took on him the Vail or humane Nature: Thus he represents me as ridiculous. It is true, Christ inwardly, or to his inward being, was a Spirit, or God blessed for ever manifested in Flesh, which (to speak pro­perly) cannot have Flesh, Blood and Bones, as man hath. And then, besides his altera­tions at the beginning, putting in only four words of my query, and leaving out that which next follows (which might have ma­nifested my drift and intent in them) he puts in an affirmation which was not mine, in these his own words. 'Tis not the Blood [Page 3] of the Vail, that is but outward; and then annexeth to this affirmation of his own, the words of my former query. Can out­ward Blood cleanse? as if these words of mine (can outward Blood cleanse?) did necessarily infer, that the Blood of Christ is but a common thing. Herein he repre­sents me wicked, and makes me speak by his changing and adding, that which never was in my heart, and the contrary where­to I have several times affirmed in that ve­ry Book, where those several queries were put (out of which he forms this his own query, giving it forth in my name.) For in the Tenth page of that Book, beginning at line 3. I positively affirm thus, that Christ did offer up the Flesh and Blood of that body (though not only so, for he pou­red out his Soul, he poured out his life) a Sacrifice or Offering for sin, a Sacrifice unto the Father, and in it tasted death for every man; and that it is upon consideration (and through Gods acceptance of this Sacrifice for sin) that the sins of Believers are pardoned, that God might be just; and the justifier of him who believeth in Jesus, or who is of the Faith of Jesus. Is this common Flesh and Blood? can this be affirmed of com­mon Flesh and Blood? ought not he to have considered this, and other passages in [Page 4] my Book of the same tendency, and not thus have reproached me, and misrepre­sented me to the world? Is this a Christi­an Spirit: or according to the Law or Prophets, or Christs Doctrine? Doth he herein do, as he would be done by? O that he had an heart to consider it! I might also except against those words, Humane Na­ture (which he twice putteth in) being not my words, nor indeed my sense: for by humane Nature as I judge, is under­stood more than the body, whereas I by the word Vail intended no more than the Flesh (or outward body) which in Scrip­ture is expresly so called, Heb. 10.20. through the Vail, that is to say, his Flesh.

Secondly, I cannot but take notice of this, That he hath not cited the place, page or pages; nay not so much as named the Book, where those words or sayings which he attributeth to me are written, whereby any persons that were not willing to take things upon bare Report (especially in so deep charges, reflecting not only upon one person, but an whole people) might con­sult the place, and see whether they were my words or no, and whether the queries I did put (indeed to the hearts of people) had any such drift or no, and might com­pare the words (if they were mine) both [Page 5] with what went before, and also followed after; and with what was said in several other places of the Book, which speak of Christ's Flesh and Blood as of no common thing, but as that which God made use of toward the Redemption of Mankind.

Thirdly, The drift of all those Queries in that Book, was not to vilifie the Flesh and Blood of Christ, by representing it as a common or useless thing: but to bring people from sticking in the outward, to a sense of the inward mystery, without which inward sense and feeling, the mag­nifying and crying up the outward doth not avail. Indeed, at that time, I was in a great exercise concerning Professors. Love was deeply working in my heart, and I was in a very tender frame of Spirit to­wards them, as any may perceive, who in the fear of God, and in meekness of Spi­rit shall read that Book (It is Entituled, A question to the Professors of Christianity, whether they have the true, living, powerful, saving knowledge of Christ, or no, &c.) And in this tender frame, in the midst of my crying to God for them, those Queries from a true sense and understanding sprang up in my heart, even to necessitate them, if possible to some sense of the mystery, which there is an absolute necessity of, unto true Christianity and Salvation. This [Page 6] was the very intent of my heart in the several Queries, which generally speak of one and the same thing, under several Me­taphors and Figures. And that this was my intent, these words following in the second page of my Preface to that Book, do plainly express, the words are these. Now to draw mens minds to a sense of truth, to a sense 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 Christ in them a Well of water springing up to eternal life; therefore was it in my heart to give forth this Question and the ensuing Queries, which he that rightly answers, must know the thing; and he that doth not know the thing, by his in­ability to answer, may find that he doth not, and so may wait upon God, that he may re­ceive the knowledge of it, and come to it, for the eternal life which it freely giveth And that I did mean the mystery, when I speak of Bread, Water, the Vine, the live-coal from the Altar, the leaves of the Tree of life, the putting on Christ, the Flesh and Blood of Christ, &c. is very plain to him that reads singly. But to make it mani­fest particularly, concerning the Flesh and Blood of Christ, I shall recite one Query, it is the 33. Query, page 29. The Query is thus. Is not the true Church, Flesh of [Page 7] Christs Flesh, and Bone of his Bone? Is not the false or Antichristian Church, Flesh of Antichrists Flesh, and Bone of Anti­christs Bone? What is the Flesh of the spi­ritual Whore, which is to be stripped naked and burnt with fire? Shall ever the Church which is of Christs Flesh, be stripped naked and burnt with fire? Nay, doth not his Flesh make able to abide the devouring fire, and to dwell with the everlasting burnings? Can this possibly be understood of outward Flesh and Bone? is it not manifestly in­tended of Flesh and Bone in the Mystery? yea, that I did relate to the Mystery in that very Query, out of which he takes the four first words, and no more, is very manifest by the following words of the same Query. It is the 17. Query, page 25. The Query runs thus, Can outward Blood cleanse the Conscience? ye that are spiritual consider (can outward water wash the Soul clean?) ye that have ever felt the Blood of sprinkling from the Lord upon your Conscien­ces, and your Consciences cleansed thereby? did ye ever feel it to be outward? It is one thing what a man apprehends (in the way of notion) from the letter concerning the things of God, and another thing what a man feels in spirit: Is it not manifest by the express words themselves, that I spake of the in­ward feeling of the Blood in the mystery?

[Page 8]Fourthly, This Query, Can outward Blood cleanse the Conscience, &c. doth not neces­sarily, nor indeed at all infer, that the Blood of Christ, as to the outward, was but a common thing, or useless. If I had been to answer this Query my self, he doth not know what my answer would have been. It was put to Professors to answer, inwardly in their hearts; who, I did be­lieve, upon serious consideration, could not but confess, in way of answer thereto, that outward Blood it self (or of it self) could not cleanse and purge away the filth that was inward; but that must be done by that which is inward, living and spiritu­al. Then hereby they had been brought to see the necessity of the mystery, the spirit, the power, the life of the Son to be in­wardly revealed in them: and then had I obtained my end. Nor was I their enemy in desiring or aiming at this for them, or in setting Queries before them, which to my eye (as in the sight of God) seemed pro­per and conducible in themselves (howe­ver they might fail as to them) towards the obtaining of this end. And if they could once come to this, to own the Flesh and Blood in the mystery, and so come to partake of its cleansing and nourishing vertue, and not fix and appropriate that to the outward, which chiefly belongs to the [Page 9] mystery; I say, if they could but go thus far with me, in owning the inward life and power, in the sensible feeling and operati­on thereof; I could meet them a great way in speaking glorious things of, and attributing a cleansing or washing vertue to the outward, in and through, and with the inward. For I do not separate the in­ward and outward in my own mind, but the Lord opened my heart, and taught me thus to distinguish, according to the Scrip­tures, in love to them, and for their sakes. For that was not my intent, to deny the outward, or make it appear as a common or useless thing. There was never such a sense in my heart, nor was ever word written or spoken by me to that end: which to make more manifest I shall now plainly open my heart, how it hath been, and is still with me, in this respect, since it pleased the God and Father of mercies, to reveal the mystery of himself, and of his Son in me.

In the first place, I freely confess, that I do own and acknowledge, as in Gods sight, Our Lord Iesus Christ, his Flesh & Blood in the mystery. The Apostle Paul speaks of the mystery of God, and of the Father and of Christ, Colos. 2.2. The Son was revealed in him, Gal. 1.16. and so he knew the mystery of Christ, and Preach­ed [Page 10] the mystery of Christ, Colos. 4.3. He was made an able Minister of the new Covenant; not of the Letter, but of the Spirit, or mystery: and so he Preached the wisdom of God in the mystery, or Spirit, 1 Cor. 2.7. 2 Cor. 3.6. Colos. 1.25, 26, 27. and he had great conflict to bring people to the rich knowledge, and acknowledgement of the mystery, Chap. 2.1, 2. He was sent to turn men from dark­ness, & from the power of Satan, (which is a mystery, and works in mens hearts in a mystery) to the light, to the Spirit and power of God, which is a mystery also: and remission of sins is received in and through this mystery, Act. 26.18. And I desire every serious and tender heart to consider, whether this knowledge of Christ in the mystery, was not that which he called the excellency of the knowledge of Jesus Christ his Lord, Phil. 3.8. Certain I am, that the knowledge of God and Christ in the mystery, is the most excellent knowledge, and no less then life eternal, inwardly revealed and felt from God in the heart. And here no legal righteous­ness, no self-righteousness can stand: but the vertue and power of Christs Death and Resurrection, inwardly revealed and felt in the mystery, subdues and destroyes it all. Indeed self-righteousness may be [Page 11] given up in way of notion, or seemingly destroyed as to mens apprehensions, with­out the revealing or working of the myste­ry: but it cannot be destroyed in reallity, but where this is felt. But where the my­stery is known, is received, and throughly works: self-righteousness can have no place there. Now the Apostle, who was acquainted with the mystery of Christ, he speaks of his Body, Flesh and Bones in the mystery, Eph. 5.30. (And if there be Flesh and Bones in the mystery, is there not also Blood in the mystery?) yea the Apostle John speaks of Spirit, Water and Blood, 1 John 5.8. Now consider seriously, are all these of one and the same nature? or are they of a different nature? the Spi­rit of one nature, & the Water and Blood of another nature? Blessed be the Lord, the birth which is born of the Spirit, and is spiritual, knoweth the nature of the spirit which begat it, and knoweth water which is inward and heavenly, and blood which is not at all of an inferiour nature to it. And Jesus Christ, our Lord and Teacher, speaketh of Flesh which came down from Heaven, which Flesh 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 manifest (to all to whom God hath given understanding in [Page 12] the mystery) that his Flesh and Blood in the mystery is intended by him, in that he saith, He that eateth my Flesh, and drinketh my Blood, dwelleth in me and I in him, John 6.56. This dwelling in each other, is an effect of the mystery, and is witnessed by none that know not the mystery. And to this effect Christ himself expresly expoun­deth it, ver. 63. It is the spirit that quick­neth, the Flesh profiteth nothing: the words that I speak to you, they are spirit, and they are life. As if he had said, I am speaking of the Souls food, I am speaking of the Heavenly bread, I am speaking of spirit and life, I am speaking of the mystery, which ye look upon and understand as out­wardly intended by me, and so miss of the mystery, of the spirit, wherein is the quick­ning vertue, and look only at the outward Body or Flesh, which without the spirit profiteth not, nor ever can profit any man.

Secondly, I confess further, that I have the sense, experience, and knowledge of this also, that in the mystery is the quick­ning vertue, the cleansing vertue, the nou­rishing vertue unto life eternal. The spi­rit, the water, the blood inwardly sprink­led, inwardly poured by God upon the Soul, inwardly felt and drunk in by the thirsty earth, do cleanse, do feed, do nou­rish, do refresh. Doth not God promise [Page 13] to sprinkle clean water upon his Israel in the new Covenant, and they shall be clean? and to pour water on him that is thirsty, and Floods upon the dry grounds? is it not by the spirit of judgment and burning, that God washeth away the filth of the Daughter of Sion, &c. Esay 4.4. Doth not the live coal from the Altar, purifie and take away the iniquity? Esa. 6. O read inwardly, O wait to be taught of God to read inwardly, that ye may know what these things mean. Why should ye quar­rel at the precious and tender openings of truth, in love to your Souls.

Thirdly, I have likewise this sense, and have also had this knowledge and experi­ence, that the outward, without this, can­not avail. A man is not cleansed by noti­ons or apprehensions concerning the thing: but by the thing it self. Let a man believe what he can concerning the blood of Christ, and apply to himself what promi­ses he can, yet this will not do (O how grievously do men mistake herein!) but he must feel somewhat from God, somewhat of the new Creation in Christ Jesus, some­what of his light (shining from him the Son, into the heart) somewhat of his life, somewhat of his power, working against the darkness and power of the enemy in him. Now a man being turned to this, [Page 14] joyned to this, gathered to this standard of the Lord, translated in some degree out of himself into this: here somewhat of the mystery is revealed, and found working in him; and so far he is of God, and hath some true sense, and some true understand­ing from him. And here also he hath right to Christs Flesh and Blood in the outward, and to all the benefits and precious effects that come thereby. For by owning the mystery, and receiving the mystery, we are not taught of God to deny any thing of the outward Flesh and Blood, or of his obedience and sufferings in the Flesh, but rather are taught and enabled there rightly to understand it, and to reap the benefits and precious fruits of it.

Fourthly, The Lord hath shewn me this also, very manifestly and clearly, That in former times (in this Nation, as well as elsewhere) before Professors ran so into heaps (I mean, into several wayes and forms of Church fellowship so called) they had more inward sense of the My­stery, than now they have; 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 most minded among the stricter sort. They did not mind so much bare reading, or [Page 15] hearing, or praying, or any outward ob­servation whatsoever, as what they felt therein. Let men have spoken never so many glorious words concerning the things of God, yet if they had not been spoken warmly and freshly by him that spoke them, there was little satisfaction to the Soul that hungred after that which was living, but rather an inward grief and dis­satisfaction felt. So that in that day there was an inward sense of the mystery (though not a distinct knowledge of it) which was pretious in the eye of God, and very savoury inwardly in the heart. But now, in so long time, by looking so much outward, and beating their brains, and disputing about the outward, many have very much (if not wholly) lost the sense of the inward, and are found con­tending for the outward, against the very appearance and manifestation of the in­ward, and so are in danger of being hard­ned and sealed up in that which is dead and litteral, out of the limits of that which is living and spiritual. It is a dreadful thing to fight against the living God, and his li­ving appearance in the hearts of those whom he chuseth, in any Age or Genera­tion: The Lord hath been pleased to bring us (a poor despised remnant) back to that which first gave us life, in the dayes of [Page 16] our former profession. O that ye were brought thither also, that that might re­move the vail, hardness, darkness, and deep prejudices from you; which can never be removed, while ye stick in litteral appre­hensions, without the light and teachings of Gods spirit!

Now, as touching the outward, which ye say we deny, because of our testimony to the inward, I have frequently given a most solemn testimony thereto; and God knoweth it to be the truth of my heart, and that the testifying to the inward (from which the outward came) doth not make the outward void, but rather establish it, in its place and service. God himself, who knew what vertue was in the inward, yet hath pleased to make use of the outward: and who may contradict or slight his wis­dom and Council therein? Glorious was the appearance and manifestation of his Son in Flesh, pretious his subjection and holy obedience to his Father; his giving himself up to death for sinners, was of great esteem in his eye It was a spotless Sacrifice of great value, and effectual for the Remission of sins: and I do acknow­ledge, humbly unto the Lord, the Remissi­on of my sins thereby, and bless the Lord for it, even for giving up his Son to death for us all, and giving all that believe in his [Page 17] name and power, to partake of Remission through him. And seeing it is thus with me, seeing the Root of the matter is in me, O how can any man that hopes to be re­deemed by my Lord and Saviour, reproach me for speaking of the mystery, without the least Derogation to the outward, or what was done by him in the outward! But if I should speak vehemently concer­ning mens neglecting the mystery, and setting up that which is outward instead of it, and without it; I should not be con­demned, but justified of the Lord in so do­ing. Indeed there is a great and weighty charge from Gods spirit, upon the Profes­sors of this age, for departing from the in­ward (I mean that sweet sense, which in some measure God gave them in former times of the inward) and magnifying and striving to establish that which they apprehend concerning the outward, with­out it, and against it. O that it were o­therwise with them, that God may not have this charge to manage against them, when at the great day they are to appear before him, and be judged by him: When all that have slighted or spoken contemptu­ously of his Sons appearance in Flesh (and have not come to a sense thereof, and Re­pentance for it) shall be condemned, and they that have slighted or spoken con­temptuously [Page 18] of his appearance in spirit, shall not be justified: which appearance is now made manifest in the hearts of many, blessed be the Lord for it. O what cryes have been in my heart many years con­cerning you! (O ye Professors of all sorts, who have had any tenderness towards the Lord,) that ye might see and know the Lords Christ, and confess him in spirit, in the Mystery, even in his inward appearance in the heart, and might feel his redeeming power and vertue there, and so be brought into Union and Fellowship with him!

The Conclusion of this Part.

THere is a pretious promise of Gods making a Feast of fat things on his holy Mountain, and of destroying there the face of the covering cast over all people, and the vail that is spread over all Nations, Esa. 25.6, 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 Gospel, which is the substance of that figure? And did not the Christians in the Apostles dayes, who were called of God and sanctified, come to this Mount-Sion, and to the City of the living God, the Heavenly Jerusalem, where they had fel­lowship with God the judge of all, and with Jesus the Mediator of the New Co­venant, &c. Heb. 12.22, 24. And was not the vail here done away, in him who was their Lord, their light, their life, their strength, their Son of Righteousness, their bright and morning Star? so 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. 3.18. But alas, how hath that life, spirit and power been lost, since the dayes [Page 20] of the Apostles! Men have still owned the Apostles words, and formed many notions and apprehensions out of the Let­ter: but lost the Apostles spirit, lost the knowledge of the holy Mountain, where the vail is taken away, and where the Feast of fat things is made: and so are only dreaming about eating and drinking spiri­tually, but know not what it is to feed on the living substance. And so (being igno­rant of that) the vail is over their hearts, while they read the Prophets words, and Christs and his Apostles words: and the mystery of life, and of the redeeming power is hid from their eyes: and that which God intended to them for a Table, is become their snare (as it was with the Jews) and their back is so bowed down under the loads and burthens of the Ene­my, that they cannot so much as hope or believe in the power of life for Redemp­tion there-from, but conclude it must ne­cessarily be so with them all their dayes. O where's the faith that gives victory over the Enemys? Where's the ability in the faith so to resist him, as to make him fly? Where's Satans falling like lightning (oh his strength before the power of the Lord is but a flash!) and the God of peace his treading him under the feet of his Saints? O where's that truth, or that knowledge [Page 21] of the Son, which makes free from him? (Joh. 8.32, 36.) Where's that spirit, wherein liberty from his power and snares is felt, 2 Cor. 3.17. Where's living in the spirit, and walking in the spirit, and in the pure light of the Lord, when he cannot come? Where's reading of the Scriptures in that which gives to witness them, and which fulfils them in the heart? O the mystery of godliness, the power of god­liness, where the life is revealed, and the vail taken away, and an understanding given, opened and kept open to read and understand the Scriptures aright, yea and the hidden glory also! Where it cannot be said in truth, to those that are there, ye know not the Scriptures, nor the power of God; but ye have received power to become Sons of God, and ye are in him that is true, who truly opens the Scrip­tures in your hearts, and gives you the enjoyment, inheritance and possession of the pretious promises, whereby ye are made partakers of the Divine nature, and live in him who is the head and spring of that nature! O that people, that profess Christ, were here! O that they did know him who begets! and then they would not be so ignorant of those that are begotten by him: but would come into the true faith, into the true love, into the true [Page 22] knowledge and obedience of him, whom God hath appointed to guide and govern, and build up the whole living body! The Lord guide men inwardly thither, where the mystery is revealed, and the fellow­ship with God and his Son and Saints held in the Mystery: for our fellowship is not in a notional knowledge concerning Christ; but in the life it self, which the Lord God gather his people more and more into, and build them more and more up in, Amen.

A few WORDS Concerning the way of PEACE.

The way of Peace they have not known,

Rom. 3.17.

THere is a way of Peace, of true Peace with God, who is an Adversa­ry to all that is unholy and unrighte­ous. Those who have been unholy and unrighteous, who have been awakened, troubled, and could find no rest, but the severe and righteous judgments and wrath of the Lord, lying upon their Spi­rits night and day; having at length had their ears opened 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 sorts, which the Apostle▪ here mentions (or two states, which the Apostle here speaks of) which [Page 34] have not known, nor can know the way of Peace with God; who is an Adversary to them both, and will one day speak trouble to them both, when their Souls and Con­sciences come to be searched and judged by him.

The one is the Prophane or Gentile-state, which is without the sense of God, not heeding any appearance of his, or any inward voice of his Spirit, or the writing of his Law upon their heart. These never knew the way, wherein the heart is in­wardly and spiritually circumcised and re­newed, sin forgiven, and Peace obtained.

The other is the professing, or outward Jewes-state, who may study the Letter, and apply themselves to conform outward­ly to the Letter, but never were acquainted with the inward spirit and power. These greatly differ from the Gentile or Pro­phane-state, both in outward appearance, and in their own eye: but are the same in the ground, with the Gentiles, and know no more of the way of Peace, than the o­ther do.

Quest. But what is the way of Peace, which neither the Prophane, nor any sort of Professors out of the life and power, ever knew or can know?

Answ. It is an inward way, away for [Page 35] the inward Jews, for the inwardly renew­ed and circumcised to walk in. It is an holy or sanctified way, for the sanctified ones to walk in. It is a living way, which none but the living can find. It is a new way, which none but those to whom God hath given the new eye can see. It is a way that God prepares and casts up, and leads mens spirits into (who hearken unto him) and guides the feet of his Saints in▪ It is a strait and narrow way, which no lust of the flesh, nor wisdom of the flesh can find out, or enter into. O how little, how low, how poor, how empty, how naked must he be, that enters into this way, and walks therein! Many may seek after it, and may think to find it, and walk in it, but few shall be able, as our Lord Christ said. Here circumcision outward avails not, here want of that circumcision hin­ders not: here bodily exercise profits little. The new Creature is all here, the cross of Christ is all here, the power of God is all here; and he that walks according to this rule, Peace is upon him, and the whole Israel of God. But he that knows not this rule, nor walks according to this rule; Peace is not upon him, nor is he one of the inward Israel of God, who receive power to become Sons, who receive the law of [Page 36] the Spirit of life in Christ Jesus, which is the inward rule of the inward Israel.

This was the way of Peace from the beginning; this is the way of Peace still; and there is not another. To be new Cre­ated in Christ Jesus, to be ingraffed into him, to abide in him, to have the circum­cision of the flesh (the body of the sins of the flesh cut off) by the circumcision of Christ (made inwardly in the heart with­out hands) and to walk not after the flesh, but after the Spirit (even in the newness of the Spirit) he is life and Peace, rest and joy for evermore. The Lord of his tender mercy, give men a sense of it, and lead men into it more and more, Amen.

The Conclusion of the Whole.

THere is a Birth which is born, not of Bloods, nor of the will of the flesh, nor of the will of man; but of God, John 1.13. And this Birth which is born of the Spirit, is Spirit, Chap. 3.6. Now this Birth, which is born of the Spi­rit, and is Spirit, hath a life and way of knowledge, suitable to its nature and being, which is very far above man. It's life is in the Spirit, & its walking in the Spirit, and its knowledge is after the way of the Spi­rit, very far above mans way of concei­ving or comprehending. The Birth it self is a Mystery to man, and it's way of know­ing, is a way altogether hid from man. It is indeed in the evidence and demonstrati­on of Gods Spirit, in the shinings of his light in the heart. In thy light shall we see light. The Birth knows what this means. There is a wise and prudent part in man, from which God hides the sight of his Kingdom, and the Heavenly glory thereof: but there is a Babe, to which God reveals the Mystery thereof. Flesh and Blood cannot reveal: but the Father can and doth to his Children, who is the Teacher [Page 38] of them all, from the least to the greatest, in the new and living Covenant. There is mans day, and there is Gods day. There is mans day of gathering knowledge, af­ter his fleshly manner of comprehending: and there is Gods day of giving know­ledge, by the shinings of the light of his own eternal Spirit. In mans day, how doth wise and prudent man beat his brains, and labour in the fire for very vanity! but in Gods day, how doth the knowledge of the Lord cover the Earth, as the waters cover the Sea! When the day-spring from on high visits inwardly, when the Lord lighteth the Candle inwardly; O how clear is the knowledge of the Lord, and how doth it abound then! O what a diffe­rence there is between mans apprehensions and conceivings concerning Christ, and Gods revealing him inwardly! and be­tween mans coming to Christ according to his own apprehensions, and his coming to Christ in the Heavenly drawings and teachings of the Father (Joh. 6.45.) O that the begettings of Life and Birth there­of were felt in mens hearts, that in it men might know the day of God, and the Kingdom of God, and the Treasures of wisdom which are hid in Christ, and will ever be so, but as Christ is inwardly reveal­ed [Page 39] and formed in the heart! Many may have notions of Christs being formed in them: Ah, but to feel it inwardly! ther's the Sweetness, ther's the assurance, ther's the life, ther's the Peace, ther's the Righ­teousness of the Lord Jesus Christ, and ther's the joy of the true Christian for ever. Come, O come, all sorts of tender Professors out of your selves into Gods Spirit, into Gods 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, & to worship there, & to have fellowship with the Father & Son there. The poor receive the Gospel, the poor receive the Kingdom, the poor re­ceive the power, the poor receive the Righteousness and Salvation of our Lord Jesus Christ. Ye are too rich in your com­prehensions and gathered knowledge, from your own litteral conceivings, to learn to wait aright, to receive of him his Gold, his Raiment, and his eye-salve. What pleasure is it to us to testifie against you? Were it not for obedience to our God, and love to your Souls, we would never do it. We are content and satisfied to be of the little despised Flock, which the Shepherd feeds, giving to every one his proportion of daily nourishment, Life, Peace, Righ­teousness [Page 40] 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 satisfie the truly hungry and awakened Soul, but might come to feed on substance, on the life it self, on the sweetness and fatness of Gods house, where nothing that any of the children can need or long after is wanting. O that ye had the sense of our love! If ye had the true understanding and sense of Gods love, ye could not but have a sense of our love also: for it comes from him, and it flows towards you in his will and tender movings. Do ye love God? are your hearts circumcised 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 apprehensions of God; not to his nature; For if ye loved his nature (that holy, Heavenly, spiritual nature as it is in him) ye could not but love it in his Children also. Well, our God is Love, and our God hath given us Love, and taught us to Love, even our Enemies, and to wrestle with our God for them; that if it be possible, the Lord may remove the Scales from their eyes, and give them Repentance to the [Page 41] acknowledgment of the Truth, as it is in Jesus, where it is more living and power­ful, more effectual and operative (inward­ly purifying, sanctifying, yea and justifying also) then any, but onely those that are born of God, (and kept alive by him), yet ever knew or can know.

A POST-SCRIPT.
Containing a few Words concerning the doings and sufferings of that de­spised People called QUAKERS, which are both mis-understood, and mis-represented by many; with an Exhortation to true Christianity.

FIrst, their doings are looked upon by many, to be from a natural Prin­ciple, and according to a Covenant of works, and not from the free grace and gift of Gods Spirit.

Now concerning this, I can speak somewhat faithfully, as having been long exercised in the Principle, and as ha­ving had experience of the grace and tender mercy of the Lord from my Child­hood. [Page 42] And indeed, thus it hath been with me from my Childhood; what ever hath been done in me or by me, that was good, I have felt to be from Gods grace and mercy to me, and have cryed 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 Gods grace and tender love to me to turn me to it, and to pre­serve me being turned; and to cause it to spring in me day by day, and to give me ability through it. Ah, none knows, but they who have had experience, how we have been weakned in the natural part; how poor we have been made, that we might receive the Gospel, and how poor in our selves we are kept, that we might enjoy the riches and inheritance of the Kingdom. And this we daily ex­perience, that not by the works of Righ­teousness which we had done, but accord­ing to his mercy he saved us, and doth daily save us, by the washing of regene­ration, and the renewing of the holy Ghost! yea, Gods writing his Law in [Page 43] our hearts, and placing his fear there, and putting his spirit within us, to en­lighten and quicken and cause us to walk in his wayes, and to keep his statutes and judgments, and do them, and all the mortifying of sin, and denying of the lusts of the flesh, and performing that which is holy and acceptable in the eyes of the Lord (as all that proceeds from his own holy spirit is) all this is of the new Covenant, and performed by the working thereof, and not by the working of the natural part of it self, but by the working of the spirit of life in the new Birth, and through the natural part as his instrument. So let none reproach the works that God brings forth in us, who hath created us a new in Christ Jesus unto good works, lest 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 sufferings, indeed they are gifts we receive from God: so that [Page 44] we can truly say, it is given us by the Lord our God, not only to believe in his Son, but to suffer for his sake: and that it is only in good Conscience to God, and by the assistance of the Lord, that we suffer: and that the patience and meekness wherewith we suffer, is not of our selves, but of him. When ever the Lord permits afflictions or suf­ferings 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 strength. And when we are in them, while they continue, we daily look up to him for strength, and have been many times very weak in our selves, when im­mediatly, or very soon after, we have felt great strength in the Lord. Also, after our sufferings, when the Lord hath been with us all along, and brought us through our sufferings, in the peace and joy of his Spirit; we do not look back boastingly, as if we had been any thing, or done any thing as of our selves; but we bow before the Lord, and bless the [Page 45] Lord, when we consider how he hath been with us, and how he hath upheld us by the right hand of his Righteousness, and what he hath done for us, when we were very poor, weak, afflicted, and often sorely distressed. Therefore let none Reproach, mis-represent or vilifie our sufferings, which our God hath hel­ped us through, and for which we (in humility of heart) give him thanks, and cannot but do so all our days; be­cause the thankful remembrance and sense of them is written by the finger of his Spirit upon our hearts. O all sorts of People, whom we love and travel for, and use our interest in the Lord our God for, that ye might be truly sensible of your conditions, know the inward appea­rance and visits of the Shepherd and Saviour of the Soul, turn to him (look­ing in true faith unto him) and be saved, I say unto you, in tenderness of Spirit, O, do not requite us so ill for our love and truth of heart towards you, as to cast untrue and unjust Reproaches upon us, and to render that truth vile, which [Page 46] God has made honourable, in sanctify­ing and redeeming many thereby. Truly our love is from the God of love. We could not so love you, as we do, if our God had not taught us: nor so seek after you, as we do, in tenderness of Bowels, if we were not instruments in the hand of the Shepherd of Israel. And the light we testifie of, which we feel shine in us; it is no less then the true, sure light of the Sun of Righteous­ness, which God hath caused to shine in our hearts, who also loveth mankind, and causeth it to glance into the darkest Corners of the Earth. And the life we are quickned by, out of Sin and Trans­gression, and the power we have recei­ved to become Sons of God, it is from him who is the fountain of life, and hath all power in Heaven and Earth. O that ye could receive the blessed report! O that the Arm of the Lord might be re­vealed in you! O that ye could feel and witness the Saviour working out your Salvation in you, binding the strong man in you, casting him out of you, with all [Page 47] his goods after him, that the place of the wicked one might be found no more in you, nor none of his lusts or vain thoughts lodge in your hearts any more; but ye might witness and experience the new heart, the clean heart, the pure heart, in which God dwells; and the eye that sees him that is invisible. O glory to the Lord for what he hath done in and for a despised People (who were no Peo­ple, 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 house and Temple, which he establisheth over all, where the Sheep of Israel seed, and where the Shepherd of Israel Reigns and Triumphs in glory, over the enemies of his Kingdom. The little innocent Babes tast somewhat of his holy Domi­nion and Power, and of his Kingdom of Peace and Righteousness: but in his ancients his light shines very brightly, and before them he reigneth gloriously; so that he is praised in the very heights of Sion, and his name renowned there [Page 48] over all for ever. Glory, glory to the pure spring of life, from whence the living streams come, which refresh the Souls of the living. Surely his pure praises shall be sounded in the hearts of the living for ever and ever, Amen.

AN EXHORTATION To true Christianity.
It is easie to pretend to Christ: but to be a true Christian is very pretious, and many Tribulations and deep Afflicti­ons are to be passed thorow before it be attained unto, as those that are made so by the Lord, experience.

NOw everlasting Happiness and Salva­tion depends upon true Christianity. Not upon having the name of a Christian only, or professing such or such Christian Doctrines: but upon having the Nature of Christianity, upon being renew­ed by the Spirit of Christ, and receiving the Spirit, and walking in the Spirit, and bringing forth the fruits of the Spirit. Oh, here is the Christian indeed; and it should be every ones care, not to fall short of this. Now, because there is such a contention about Christianity, who is the right Chri­stian; it behoves every man to take care, [Page 49] as to himself, that he be really such: that he receive that from God, and be that to God, which none but the right Christian can be, or can receive. This is the use I would make of these things in my own heart; even to be sure I be such an one, as God hath made, and will accept and own as a Christian. And having had some ex­perience of this thing, and truly understand what the Christian-state is, and what doth attend it; I shall set down some few things, which he that inwardly knoweth (witnes­seth and enjoyeth) is without all contro­versie, a true Christian, what ever men may account of him.

First, He that is a new Creature, is with­out doubt a true Christian. He that is Regenerated, he that is renewed in the Spirit of his mind by Christ Jesus, he that is New-Created in the Holy & Hea­venly Image; he has felt the power of Gods Spirit begetting him anew, forming him anew, out of the old nature and Image of the first Adam, into the nature and Image of the second Adam, who is the quickning Spirit: and that which is be­gotten and born of him is Spirit.

Secondly, He that is in the new Cove­nant, is a true Christian. He that hath thirsted after the living waters, and hath heard the call to the waters of life; hath [Page 50] heard the voice of him who gives life, and hath received life from him, who giveth life to all that come to him, and who ma­keth the new and everlasting Covenant with all that hear his voice, take up his Cross and follow him; he is without doubt one of Christs Sheep, whom the Shepherd owneth and taketh care of.

Thirdly, He that is inwardly circumci­sed, with the circumcision made without hands, he is a Jew inward, a Christian inward (in the sight of God) who hath felt the Spirit and power of Christ Jesus, and rejoyceth in Christ Jesus, and is one of those Worshippers, whom God hath sought out and taught to Worship him, in the life and spirit of his Son.

Fourthly, He that is inwardly washed with the clean water, with the inward water; he is the inward Jew, the inward Christian. God promised to pour out clean water upon his Israel, and they should be clean. He who hath the clean water poured upon him inwardly, which inwardly washeth and cleanseth, he is without controversie of Gods inward Is­rael.

Fifthly, He that feeds on the Bread of life within, and drinks the water of life out of his own Well or Cistern, he with­out [Page 52] doubt is living. He that is invited to the Marriage-Supper of the Lamb, and comes and Sups with the Lamb, he is one of the same nature and spirit with him. He with whom Christ Sups, who hath heard Christ knocking at his door, hath opened to him and received him in, to pu­rifie his heart and dwell in him, and Sup with him, and to give him to Sup with himself; so that he eats Bread in the King­dom, and drinks Wine in the Kingdom, and partakes of the Feast of fat things, which God makes to his Israel in his holy Mountain: he is without doubt one of Christs, and partakes of this in and through him.

Sixthly, He that lives the Christian life, who walks not after the Flesh, but after the spirit, who doth not fulfill the lusts of the Flesh, but hath the law of God writ­ten in his heart, and his fear put within him, and his holy Spirit given to instruct him, and to guide him to answer the holy law written in his heart, which the carnal mind is not subject, nor can be subject to; without doubt he is spiritual, without doubt he is a true Christian.

Seventhly, He that lives by faith, who knows the faith which is the gift of God, hath received it and lives by it, who can [Page 53] do nothing of himself, but only by faith in that holy power which doth all in him: so that he lives, and believes, and obeys from an holy Root of life, which causeth life to spring up in him, and love to spring up in him, and the Lambs meekness and patience to spring up in him, and all grace to spring up in him; I say, he that lives thus, without doubt is engraffed into the true Vine, into the true Olive-tree, and the Root bears him, and Ministers sap unto him, and he is a true, fresh, green, living branch of the true Vine of the holy Olive-Tree.

Many more things might be mentioned, as they are experimentally known and felt amongst us who are true Christians, though the Baptists and others have represented us to the world, as if we were no Christi­ans, but that toucheth us not, their saying so, is no more to us than the professing Jews of the same Spirit, who said Christ had a Devil; but these are to give a Tast. And he that knows and feels these, may also know and feel the rest: and he that doth not know nor feel these, would not know or feel the rest, if never so many more should be mentioned. Now the way to feel these, and to become a true Christian (and to grow up in the Christi­an [Page 53] life) is to feel the Seed of the King­dom, which is the beginning of the King­dom, the beginning of true Christianity: and then to feel the Seed abiding (the Seed which is of the Spirit, and which is Spirit) here's the constant Seal of Chri­stianity in my heart; here are true and certain evidences, day by day, of the Christian nature and Spirit, manifesting themselves undeniably inwardly. And now, having the witness in my self, the Testimony of him that begat life in me, testifying to his own work, and to his own Birth: of what value are any Testimo­nies of men without against this? Chri­stianity is a mystery: and he only can tru­ly see, who is a Christian indeed, who hath the inward eye opened, and with that in­ward eye, is taught of God to peirce into that, wherein Christianity consisteth. There have been many Christians of mens making: there are also some Christians of God and Christs making, which Christians God and Christ will own; but not the o­ther. O let men have a care, that when God cometh to distinguish between Cattle and Cattle (between Christian and Chri­stian) they be found such as God will make up as his Jewels, and own as the Sheep of his fold, such as shall be able to [Page 54] bear the Tryal of his searching judgment, and pure impartial eye; and not such as still, notwithstanding all their profession of Religion and Christianity, are found workers of iniquity, and so not created anew in Christ Jesus unto good works, and therefore not truly of him, nor true Chri­stians in his eye.

The End.

ERRATA.

PAge 13. l. 4. read ground, p. 19. l. 21. r. Sun, p 24. l. 2. ibid. p. 20. l. 25. r. Enemy, p 31. l 7. r. man, p. 36. l. 13. r. here, p. 46. l. 11. r. [...].

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.