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LIFE

AND

IMMORTALITY

BROUGHT TO LIGHT THROUGH THE GOSPEL

BEING

A TRUE DISCOVERY OF THE NATURE AND GROUND OF THE RELIGION AND KINGDOM OF CHRIST

IN

SEVERAL WEIGHTY QUERIES PROPOUNDED; AND OTHER SERIOUS MATTERS TREATED OF, HIGHLY IMPORTING THE ETERNAL SALVATION OF SOULS

Written by

ISAAC PENINGTON

IN THE TIME OF HIS IMPRISONMENT IN READING JAIL

[1671. Published posthumously]

PREFACE

Here are some queries, held forth in love to thee, reader, to bring thee into a true sense in many weighty matters. They are not of a confounding (unless it be to that part which is not to know), but of an opening nature; they were sweet to my taste, which (as in God's presence, and by the virtue of his life and Spirit flowing in me) relished the things queried of. I desire <52> they may be profitable to thee also, and that thou mayest witness the guidance of God's Spirit, leading thee into, and giving thee faithfully to walk in, the way that leads to eternal rest. For our days in this world are but for a moment, and then we must be judged, and disposed of by the Lord, for ever; each person according to the nature and spirit he is of, "and according to the deeds done in the body, whether they have been good or evil." The Lord give thee so to consider thy ways, that thou mayst apply thy heart to true wisdom; which consists in fearing of God, and departing from evil; which the least child, that is taught of God, learns; and those that are grown up in holiness and righteousness, are skilful and perfect in; so that they cannot do any thing against the truth, but in and for the truth.

There are also questions answered; one about preaching the gospel after the apostasy, another about the reason of God's not teaching others what it pleaseth him to teach us; and the way of his teaching us. There is likewise somewhat concerning the threefold appearance of Christ, and touching Mount Sinai, from whence the law of the letter was given; and Mount Zion, from whence the law of the Spirit goes forth; as likewise concerning the temple and sacrifice under the gospel, and of the way to know one's election, and to obtain full assurance thereof, &c. All these sprang from life in my heart, for thy sake who breathest after the Lord, and after his pure way and holy path of life, and who readest in humility, fear, and uprightness; and my prayers to the God of my life go along with them, that thy heart may be opened by him, in the reading of them, and that thou mayest have the sense of them in the shinings of his light in thine own heart, whose work it is to cause it to shine out of the darkness; that his glorious gospel may not be hid from the sons of men; but, through the virtue, power, and operation of the Spirit of truth (which first convinceth of sin, and then leadeth out of it, into that which is pure and holy) they may come to be acquainted with the mystery of life, which hath been hid from ages and generations, but is now made manifest to God's children and sanctified ones; which being made manifest to them, is revealed and known to be Christ in them, the hope of glory. The Lord grant thou mayest know and experience him to be so to thee and in thee. Amen.

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A

Now, he that would receive an understanding from the Lord, must wait to know the beginnings of the new and holy understanding; and what that understanding and knowledge is, which stands in the way thereof, and how to part therewith: and then he must faithfully lose and part with it for the other; which is pure, true, and heavenly.

And when a man hath received an understanding from the Lord, then he may weigh, consider, and come to know things aright: but till then, deceit will lodge in his heart, and have power over him; and his very wisdom and knowledge will pervert him, and turn him aside from the way of life and truth. The wise professing Jews were hindered from owning the Messiah, by the very knowledge which they had gathered and comprehended out of the letter of the Scriptures.

But if a man hath received an understanding from the Lord in measure, yet it is a hard matter to keep that understanding; and he must lie very low and humble, who so doth. Oh, what a continual watch hath my soul had (and still hath) against that part wherein my religion formerly stood! For though the Lord had reached to the pure seed of life in me, and had quickened my soul thereby; yet I knew not how to turn to the seed, and abide in the seed, and to hold my knowledge and life there; but was still striving to live and know (and comprehend and practise) in a part above the seed; and there the enemy was still too hard for me, and did <54> often deprive me of the benefit or right use of what the Lord had wrought in me, and freely bestowed upon me.

Alas, who can understand this voice! Surely it is very hard for any so to do, but such who have had some sensible and lively experience thereof in themselves; but for want of this knowledge, sense, and experience, many are deeply deceived concerning the Lord Jesus Christ, and the state of their own souls, concerning faith in him, love to him, pardon of sin, and justification in and through him; regeneration and sanctification by his Spirit; and concerning walking in the way of holiness, and obeying his commands; and so err in heart exceedingly (both in doctrine and practice) concerning the weighty things which appertain to salvation.

Now, I having erred in time past in my former professions, and been deeply perplexed and distressed, through my erring from the holy seed, Spirit, and power of life; bear with me! bear with me! yea, I say again, bear with me, if I pity others, and sincerely desire that their eyes may be opened to see the pure, living, holy, undefiled way, in which no defiled spirit can walk; but a man must be truly made alive, and truly cleansed in mind and spirit, before he can walk in this way. Now, if we experimentally, most tenderly, and in true love, witness, from the God of life and salvation, where the life of the Lord Jesus Christ, and the cleansing of his blood and Spirit is met with, and that according to the plain testimony of the Scriptures, why are ye offended with us for our love, and for telling you the truth, as the Lord hath opened our eyes, and taught us to see and read it in the Scriptures of truth, and as we have experimentally found it in Jesus?

Well! the Lord knoweth how we are many times mourning and praying for you, while ye are reviling and backbiting us; for we know the way and course of that spirit wherein ye oppose us. And, oh that ye yourselves also did know what spirit it is, which thus acts you! For then, surely, ye would confess it to be the very same which opposed Christ in the days of his flesh, having only a different cover and way of appearance; that, crying him up as to come; this, as already come; but both denying him who is the Messiah. For in that ye deny his Spirit, life, appearance, and power in the least of his, ye deny him. Oh that ye could <55> feel the tender bowels, truth of heart, and true understanding from God's Holy Spirit, wherein this is written! Oh that ye could rightly distinguish between the precious and the vile; and not call that vile, which in God's sight is precious; nor that precious, which in God's sight is vile. Ye must feel the holy seed, the living of God, judge in you; and ye judge only in that, or ye will err in judging according to the appearance, and not judge the righteous judgment.

I. P.

Reading Jail, 26th of the Third Month, 1671

LIFE AND IMMORTALITY, &C.

Query 2. Was not this heaven afterwards wrapped up, rolled up; and did not this glory pass away? Did not the great red dragon fight with the woman? And did she not fly into the wilderness, and was not the man-child caught up to God? And did not the remnant of her seed (who had the testimony of Jesus, and who kept his commandments) testify and prophesy in sackcloth? Read the 11th and 12th chapters of the Revelations.

Query 3. Upon the flight of the true church into the wilderness (when she was thus gone out of sight) did not the false church start up; which made a glorious and taking appearance in the world, to the eye of man's wisdom? Did not she sit upon a scarlet-colored beast (wise and strong) having seven heads, and ten horns? Was she not arrayed in purple and scarlet color, and <56> decked with gold and precious stones, and pearls, having a golden cup in her hand, making the kings, nations, and inhabitants of the earth drunk with the wine of her fornication? What do those things mean? What did the wisdom of God thus describe her for?

Query 4. What did the true church carry into the wilderness with her, and what did she leave behind her? Did not the temple, the altar, and the true worshippers go along with her? Did not the Gentiles, such as were not true Jews, such as could not come into the temple (but only into the outward court, and worship there), did not these stay behind? And had not these Gentiles henceforth (from the true church's flight into the wilderness) the outward court given to them, that they might make use of it, and worship in it, as much as they would? The virtue, the life, the power, the Spirit, being taken away, and removed with the true church, which fled into the wilderness, what did God regard the outward? "Leave it out of my measure," saith the Lord, "and give it to the Gentiles." Rev. 11:2.

Query 5. What is the cup, the golden cup, which this false church hath in her hand, wherein are sorceries and witchcrafts, wherewith she bewitcheth people, and maketh them drunk? Is it not a glorious appearance of things without the true life and power? doctrines concerning God, doctrines concerning Christ, doctrines concerning worship, doctrines concerning sanctity, &c? Yea, but the Spirit, the life, the power, that was in the apostles' days, is wanting. What remains of these is to be found with the true church in the wilderness (the blood of whose seed she drinks), not with her.

Query 6. What will become of this great woman in the end; this rich, this glorious church? Shall she continue for ever? Shall she sit as a queen for ever, and never see sorrow? Shall the true church never come out of the wilderness, to be restored to her beauty and glory again? Nay, nay; in one day shall her plagues come, -- death and mourning and famine. It is true, she is wise and strong (and the beast also, on which she sits and rides, who is able to make war with? saith man's wisdom); but wiser and stronger is the Lord God Almighty, who judgeth her, and who is taking and will take to him his great power, wherewith he will thunder against her, until he hath brought her down, <57> and her flesh be utterly burnt with fire.

Query 7. What shall become of those who drink of her cup, and who believe and worship as she teacheth? Shall they not all drink of the wine of the cup of the wrath of God Almighty, poured out without mixture? Shall they not partake of her dreadful plagues, in the hour of her judgment? Read Rev. 14:9-11 and chap. 18. For these things are to come to pass as certainly as they were foretold; and when they do come to pass, blessed shall the saints be who have suffered with patience, keeping the commandments and the faith of Jesus; and woe will be to them who have persecuted them, and drunk their blood. Read the 13th, 14th, 17th, and 19th chapters of the Revelations, which signify of and testify to these things.

Now, whereas many say, that the book of the Revelations is such a mystical book that it is not to be understood; to what end then was it written? It was the revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass, chap. 1:1. and would Christ give them forth in such words as could not be understood? Again, it is said, ver. 3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand. How can any be blessed in reading, or how can any keep what is written therein, without understanding the things contained in it? How can any follow the true church into the wilderness, or avoid being taken with the golden cup of fornications of the false church, or refuse the mark of the beast (that he take it neither on his forehead nor hand, nor have the name of the beast upon him, nor so much as the number of his name), unless he truly and rightly understand these warnings and descriptions of the Holy Spirit of God, given forth in the book, to preserve in the way of truth, in the way of life (though through great sufferings and tribulations), out of the way of spiritual whoredom and death? For mystical Babylon, the nations of the earth and great ones (generally) commit fornication with. Rev. 17:2 and 18:3. Indeed this book is a mystery to man's wisdom; for it was not given to the wisdom of this world, but is hid from that; but God gave it to Christ to give to his servants; and it is not a mystery (but opened and revealed by the Father's Spirit) to the children of the <58> true wisdom, who are instructed and taught of God to escape the bed of whoredom and spiritual fornication, which the earthly wisdom (in the wisest men of this world) is entangled in.

II. Some QUERIES on Chap. 29 and 30 of Deut. compared with Rom. 10

Query 2. What was this covenant? Was it of the same nature with the former, or was it of a different nature? Was not the former the covenant of the law? And was not this the covenant of the gospel? Did not this covenant contain the promise of circumcising the heart? Deut. 30:6. Whereas, under the other covenant, notwithstanding all the temptations, signs, and miracles which they had seen in Egypt, and in the wilderness, about the space of forty years; yet the Lord had not given them a heart to perceive, and eyes to see, and ears to hear, unto that day. But Moses and Aaron, with Caleb and Joshua, who knew and partook of the other covenant, they were of a better spirit, and understood the leadings and commands of God, and followed after him.

Query 3. Had the Jews minded this covenant, might they not have been able to keep the other also? Did any fail in sacrifices, or outward obedience of the law, who kept to this covenant? What a holy man was Samuel, who did not so much as err in government, but could plead with the people, Whose ox or ass have I taken, or whom have I defrauded or oppressed? Zacharias, and Elizabeth his wife, walked in all the commandments and ordinances of the Lord blameless. And so the children of God in the gospel, who have a new heart, and a new spirit, and walk not after the flesh, but after the Spirit and law of life in Christ Jesus, they also fulfil the righteousness of the law declared in the letter. Rom. 8:4.

Query 4. What is the commandment of this covenant, and where is it written? The commandments of the other covenant are written in the law of Moses, and in tables of stone; but where is this commandment written, or where is it to be found? Is it in heaven above, to be fetched down from thence; or is it <59> beyond the sea, &c? Nay, is it not very nigh? Is not the Word of this commandment nigh in the mouth and in the heart? And is it not there placed by the Lord for this very end, that men might hear it and do it?

Query 5. Was not this the Word of commandment of life and good, or of death and evil to the Jews? See chap 30:14-15. And is it not so also to mankind? He that hears and obeys the Word of this commandment, doth he not live and partake of good? He that disobeys it, doth he not die, and undergo wrath and evil, tribulation and anguish upon his soul from the hand of the Lord, either poured out upon him at present, or treasured up for him against hereafter? Read Rom. 2:5-6, &c.

Query 6. Was not this other covenant, this second covenant, this new covenant, which God bid Moses make with them then, the same which God makes with believers in the days of the gospel? The old covenant had been made with the Jews before; was not this the new? They had had the law in the letter before, wherein the commandment was afar off; but is not the commandment of the new covenant (the law of the Spirit of life) nigh? And had not the people of the Jews the Spirit of the Lord nigh to instruct them, by virtue of this covenant? That they had so, is plain, Nehem. 9:20. and Isa. 63:10; but whether they had the Spirit nigh to them by virtue of the old covenant, or by virtue of the new (which Moses was appointed by God to make with them, as is afore expressed), let the wise in heart consider. And whether the tender mercies which God all along expressed to them (as is mentioned Isa. 63:7) were by virtue of that covenant wherein God had continual advantages and provocations against them, or by virtue of this covenant, from which mercy and redemption is continually springing freely towards the Israel of God?

Query 7. Whether the Word of faith which the apostles preached, was not the same Word nigh in the mouth and heart which Moses preached? Is not the Word of life, the Word of faith, the Word of the new covenant, one and the same thing in all ages and generations? Indeed there are outward sayings and testimonies after divers manners; but Christ is the same yesterday, to-day, and for ever. And the commandment of life in the mouth and heart changeth not, but is always one and the same.

<60> Query 8. What is the justification under this covenant; or what is that which God hath an eye to in justifying any person here? Is it not the obedience of faith? What doth God condemn but unbelief? And will he not justify faith? For faith flows from life, and life from Christ. So that, indeed, here the holy root makes all that are of it holy, and the righteous root makes all that are of it righteous; and he that doth righteousness is righteous, even as he is righteous. 1 John 3:7. And Christ is here, indeed, made unto the soul that thus receives him and obeys him as the Word and commandment of life, -- I say, he is, indeed, made unto such a one of God wisdom, righteousness, sanctification, and redemption; and blessed are they that do not mistake about this, but come truly to witness it.

III. Some Queries concerning destruction and salvation

Query 2. Whether there be not somewhat also which saves, which hath the nature of life and salvation in it, and which leaveneth with life and salvation, as it is let in and received?

Query 3. Whether that which destroys be not near, and whether that which saves be not near also? (Doth not Christ stand at the door and knock? And may not he be heard and let in? See Rev. 3:20.)

Query 4. Whether this, which is so near, and so able to save, was not that which saved in all ages and generations, even before Christ appeared in a body of flesh, and the shedding his blood?

Query 5. Whether, after Christ appeared in a body of flesh, and shedding his blood, any can be saved thereby, or by any believing on Christ whatsoever, without letting in or receiving that life and power which saves? Be not deceived; God is not mocked. He that believeth in the power which raised our Lord Jesus Christ from the dead, and is subject to the power, shall be redeemed and saved thereby. For death came by the soul's separation from the power which gave life, and Christ saves by bringing to the power again; so that he that would indeed be saved by Christ, must believe in God through him, and feel the <61> power which redeems. But let a man believe ever so much concerning God and Christ, until he feel this, and be changed by the virtue and operation of this, he cannot be saved, but is still in his sins, and under condemnation and wrath, because of sin, whatever he thinks of himself.

Query 6. Whether Christ was not the same yesterday, today, and for ever; even before he took up the body of flesh, while he was in the body, after he laid down the body, and after he took it up again and appeared in it to his disciples?

Query 7. Whether Christ, where he inwardly and spiritually appears and is received, doth not discover, shake, dissettle, and remove that nature which cannot receive the law, and so bring up and bring forth the heavenly seed, which was afore the law (which is appointed by God for a generation to himself), which always doth the will of him who quickens it, and who fills it with life and power from on high?

IV. Some Queries on Coloss. 1:27-29. (Observe, that in verse 27 whereas it is in our common translation rendered, This Mystery among the Gentiles; it is in some other translations rendered, This Mystery in the Gentiles; and so it is in the Greek.)

Query 2. Do not the saints know what this mystery is? Do they not know what is the riches and glory of it? Indeed it hath been hid from ages and generations, so that they knew it not; but is it hid from the saints also in the day of the gospel? is it not revealed in them and to them?

Query 3. What is this mystery in them in whom it is revealed? Is it not Christ in them? Is it not the hope of glory in them? Do <62> they not know it to be Christ? Do they not know it to be the hope of glory? Who can damp the faith, or darken the knowledge, of those who feel the mystery of life revealed in them? who feel Christ (the hope of glory) living, dwelling, and reigning in the authority and power of the Father, in their own hearts?

Query 4. Did not the apostles preach this mystery? Did they not preach the word of faith within in the heart? the kingdom within? Christ, the hope of glory, within? Did they not preach this message of the gospel (which they had from Christ to carry to men), that "God is light, and in him is no darkness at all"? And did they not preach it to this very end, to turn men, and bring men from the darkness within to the light within, that in it they might have union and fellowship with God, who is light? Can any have fellowship with God, who is light, but as his spirit is brought out of the inward darkness into the inward light?

Query 5. What did the apostle Paul, and the other apostles aim at, in their warning men, and teaching them in all wisdom? Was it not to perfect the work of God in them, and that they might present every man perfect in Christ Jesus?

Query 6. Did not the grace and power of God go along with the apostles, and work in them mightily to this end, even for the perfecting the saints? And the grace and power of God, working mightily against sin and the power of Satan, is it not able to conquer Satan, and to make him fall like lightning, and to trample him under feet? Consider ver. 29 and 2 Thess. 1:11-12.

Query 7. Did the apostles ever preach such a doctrine, that no man could be perfected in this life; but man must always (every day) be committing sin? Nay, did they not speak wisdom among them that were perfect, and say, Let as many of us as be perfect, be thus minded? Did they not distinguish between the weak, and between the strong and perfect? Do they not speak of some that had overcome the wicked one, and were born of God, and did not sin? It is a precious thing to feel the power of God regenerating the mind; but it is much more precious to witness it regenerated. But that state none know but they that are in it; but this is most certain, that sin is shut out of it, and that all things are new there.

Query 8. Will the mystery of life, where it is received and <63> turned to, ever cease working against the mystery of death, until it hath wrought it out of the mind? Shall judgment never be brought forth unto victory over sin in the heart? Shall there never be pure and full communion with the Lord here in this world, without the interruption of sin? "These things," saith John, "I write to you, that your joy may be full." Shall the joy never be full in any? How can the joy be full, where sin hath power, and breaks in upon the soul, and prevaileth upon the mind, even to the committing of it daily? The soul that is weary of sin, and grieved at its grieving God's Spirit thereby, can never come to full union and fellowship with the Lord, nor to have its joy full, while it doth that which grieves God's Spirit; for it is impossible but it should grieve the soul also, and weaken its joy and rejoicing in the Lord.

V. Some Queries concerning the Way of Life, and Mystery of the Gospel

Query 2. Is not this way a pure way, a clean way? Can any impure thing walk in it? Is not the gate strait, and the way narrow, that leadeth unto life? Is it easy finding it, or is it easy entering into it, and walking in it? Doth not the corruption and unholiness of the hearts of many, hinder them from walking in the holy way of life and peace?

Query 3. Is not this way a mystery? Can any learn it, but those whose eyes are opened by the Lord, and to whom the mystery is revealed by him? Can any discern or understand it, but the children of the pure, heavenly wisdom, whom the Lord teacheth, and whose eyes he openeth, to see and justify it in every age?

Query 4. Is not the whole vision of God, the whole vision of life, the whole vision of peace, a book sealed to all sorts (both learned and unlearned in every age and generation), but those to whom the Lord unseals it?

Query 5. May not such as are not at all acquainted with the mystery of godliness, the mystery of life, the mystery of redemption, <64> read what the Scriptures say concerning these things, and get a great deal of knowledge, from the letter of the Scriptures, into their minds, and be able to raise doctrines, reasons, uses, &c., and back all by scriptures very plentifully? But are not those who teach not from the mystery of life, and gift of the Spirit, but only what they have gathered and formed from the letter, -- I say, are not such blind leaders of the blind? and is it possible but that they themselves, and such as follow them, should fall into the ditch? For it is only the mystery of life and redemption (not a literal knowledge and wisdom, though with an endeavor to practise according thereto) which preserves out of the ditch. Oh that this were duly considered of! for it is tenderly and weightily proposed.

Query 6. What is the knowledge of Christ which saves? Is it a knowledge of him after the letter, or a knowledge of him in the Spirit and power of the endless life? Can he be known truly, livingly, and savingly, without the Father's revealing him in man? Or can any truly call him Lord, but they that are first taught by the Father to discern his spiritual and heavenly glory, and to receive him and bow to him in Spirit?

Query 7. What is it to kiss the Son? Can any do so, but those who discern and receive the light of his Spirit?

Query 8. Can any truly know the Father, unless the Son reveal him? or can any know the Son, unless the Father reveal him? I know men may get notions out of the Scriptures concerning God the Father and his Son; but can they get true knowledge of either without the inspiration of the Almighty, which giveth understanding?

Query 9. Can any person fear God, and depart from evil, anywhere upon the face of the earth, without some visit of the Lord Jesus Christ to his soul, and without receiving somewhat of life and power from him? He is the wisdom of God, he can teach this; but can any else teach it? If none else can teach it, then he that learned it must needs learn it of him. Is not this, to wit, to fear God, and depart from evil, the path of wisdom, which is hid from all living, but such as are taught by Christ, who is the wisdom of God? Read Job 28:12. to the end of the chapter, and consider. For doth not the Spirit of Christ, which convinceth of sin, reach to all men, and minister to all men, <65> inwardly and spiritually, in some days of instruction about fearing God, and departing from evil?

Query 10. Can any be acquainted with the fear of God, and be sensible of the hour of his judgment, and give glory to him, and worship him, but they must know and receive the everlasting gospel? They that are sent to preach this after the apostasy, are they not sent to preach it as the everlasting gospel? Read Rev. 14:6-7. and consider. For come to life and power in any doctrine, which Christ sends his messengers to preach towards the salvation of men's souls, a man comes to the gospel presently; but read and assent to, and practise all the things, as well as men can, related in the Scriptures, without the life and power, and so acknowledge and believe all that is said concerning Christ; yet for all this, and in the midst of all this, a man may miss of the gospel; for the gospel is a hidden mystery of the life and power, see Col. 1:26-27.

Query 11. Is not the message of the gospel, That God is light, and in him is no darkness at all? Doth not the Spirit of Christ preach this, more or less, to all people under heaven? Yea, is not the gospel preached in every creature, and hid in those that are lost, whom the god of this world hath blinded? For is not the spirit of God, in some measure, everywhere convincing men of sin, and drawing them out of darkness into the sense and obedience of light? And will not this be the general and universal condemnation of the world, that they did not bring their deeds to the light, but turned from it and hated it, loving the darkness more than it, because their deeds were evil, and they had not a mind to part with them, but to remain and abide in them?

Alas! alas! men should pass through the knowledge of things after the letter, into the knowledge of things after the Spirit and power of the endless life; but instead thereof, men stick in their apprehensions of the letter: and if any man be taught of God, and have the things of his kingdom, and the mystery of the Scriptures, revealed to him in the Spirit, and so signify of them in the words which God's wisdom teacheth; yet so, men know them not, but oppose and resist the ministration of life and power in their day and generation! And this will be bitterness in the latter end, even as bitter to the professors of this age, as the former denying of Christ's appearance in the flesh was to the professors of that age.

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VI. Some Queries concerning Righteousness or Justification

Query 2. What did the old covenant require? Did it not require obedience to the law of Moses? What doth the new covenant require? Doth it not require faith in Christ, and obedience to his Spirit? Doth it not require faith in the grace, and obedience to the grace which bringeth salvation, teaching to deny ungodliness and worldly lusts, &c.?

Query 3. What is the righteousness or justification in the old covenant? What doth God justify in the old covenant? Doth he not justify the obedience thereto, and condemn all disobedience? What is the righteousness or justification of the new covenant? What doth God justify in men under the new covenant? Doth he not justify their faith in Christ, and their obedience to the law of his Spirit? Is not whatsoever is not of faith sin, and condemned; and whatsoever is of faith holy, and justified?

Query 4. What is faith? Is it not the gift of God? What is obedience? Doth it not flow from faith? Is it not performed by the power and in the newness of the Spirit? and is not that justifiable, and always justified in the sight of God? Doth it not spring from the new tree, from the holy root of life in the heart? And whatsoever springs therefrom, is it not holy and righteous? And is not whatsoever is truly holy and righteous justified and accounted righteous by the holy and righteous God?

Query 5. To what end was Christ made under the law, and did fulfil the righteousness of the law? Was it not that he might accomplish and fulfil that righteousness, and so make way for the bringing in of the everlasting righteousness, even of the righteousness of his own nature and Spirit, which is everlasting? Is not this the righteousness which the children of the new covenant experience in the new and living way? Is not this far beyond the righteousness of the law, if they could fulfil it ever so exactly from the letter? For I feel a vast difference between that righteousness which would belong to me from the law, and the righteousness which flows into my heart from the nature and Spirit of Christ revealed in me, and which floweth up in me from my union with him: for this is absolutely a righteousness of <67> another nature, of another kind, of another root.

Query 6. If Christ's fulfilling the law of Moses, the law of the first covenant, were imputed to us as our righteousness, and we justified in the sight of God thereby, were not then our righteousness the righteousness of the first covenant in nature, and our justification a justification by the righteousness of the first covenant? For Christ was made under the law, made under the first covenant, and fulfilled the righteousness of the first covenant; so that if that be imputed to us for righteousness, then the righteousness of the first covenant is imputed to us for righteousness, and is our righteousness.

Query 7. Was not faith imputed to Abraham for righteousness? What was his righteousness? Was it not the faith which he had from Christ, whereby and wherewith he believed God? Is not faith of the nature of Christ? Is not true faith justified for ever, and doth it not justify him in whom it is found? And doth not gospel obedience flow from faith? and hath it not of the nature of faith in it? Oh, how pure and precious was it in the eye of God, that Abraham reasoned not, consulted not with flesh and blood, but retired into faith in the pure power! "He believed God," say the Scriptures, "and it was accounted to him for righteousness:" and shall it not be imputed to us also, if we have the same faith, and believe in the same power?

VII. Some Queries about being under the Law, and being under Grace

Query 2. What is the law? Is it not a ministration of death, of bondage, of condemnation? What is the Spirit of the Lord, the Spirit of grace? Is it not a Spirit of life, a Spirit of liberty, a Spirit that frees from bondage? They that have received it, and are in subjection to it, do they not partake of its liberty, and through it come into dominion over sin and death?

Query 3. Is the law to the righteous or the unrighteous? Whom was it made for? He that cometh into the holy and righteous nature of the seed, doth he not come from under the <68> law? Doth he not come into the nature, state, and spirit, which is free from the law?

Query 4. What is it to come through the law into the liberty and redemption of sons? What is it to know the seed free in the particular, and to come into the freedom of the seed? Doth not the Son make free, the Truth of God make free, all that come to it, and dwell in it? and are not they that are made free by it, free indeed? O Zion! thy children are all free-born! Jerusalem, which is above, is free, which is the mother of us all; and she bringeth forth none but free children. They that dwell in the height of notion, they are not free; but they that dwell in the power of life, know that which makes free, and witness freedom by it.

VIII. Some Queries for the Professors of Christianity to consider of, and try their States by. For it is good for every one to know and understand his Estate aright (what it is in the sight of the Lord), and not to be mistaken in a Matter of so great Concernment

Query 2. Is Christ revealed in thee? Doth God dwell anywhere, in any heart, but where Christ is, but where he is inwardly and spiritually revealed? "Know ye not that Christ is in you, except ye be reprobates?" And can any know Christ in them, who hath not had him revealed there by the Father? Almost all sorts of pretenders to Christ own him as spoken of without; but the true Christian witnesseth him revealed within: for it pleaseth the Father to reveal the Son in such; and none can be truly ingrafted into Christ, but as Christ is in some measure made manifest within.

<69> Query 3. How dost thou confess Jesus to be the Lord? Is it by notions from the letter, or by feeling his Spirit and power revealed within, and thy heart made subject to his Spirit and power inwardly revealed? For there is a confessing Christ in and by the Spirit, and a confessing him without the Spirit, according as men can read, conceived, and apprehend of him from the letter. Consider which of these thine is.

Query 4. Art thou come out of the apostasy and spirit of darkness, into the light and Spirit of Christ? What was the apostasy from? Was it not from the Spirit, from the anointing? Wherein did it consist? Did it consist in holding a knowledge of Christ, and form of godliness out of the power? Art thou returned to the anointing, -- to the Holy Spirit of the Father? Hast thou received it? Dost thou live and walk in it, and not fulfil the lusts of the flesh?

Query 5. Dost thou know the tree of righteousness, and the tree of unrighteousness, inwardly? Hast thou felt the axe laid to the root of the corrupt tree, and it cut down; and the holy plant of God (the plant of his renown) planted in thy heart, and bringing forth fruit to him? Can the fruit ever become good in thee till the tree be made good? Can the corrupt tree ever bring forth the holy fruit of righteousness to the Lord? Oh, mind thy growth! I mean, from what thou growest, and from what thy fruit proceedeth: for all the knowledge, faith, love, zeal, practices, &c. which proceed not from the renewed Spirit and nature, are not the good fruit which God calls for and accepts; but the denying the least custom or fashion of this world, from a renewed nature, and from the drawings and teachings of God's Spirit, is good fruit, and accepted by him.

Query 6. Can any be redeemed to God, but by his judgment and righteousness revealed in them? Is the soul redeemed from its enemies, while its enemies remain in strength, and have the dominion over it? Where grace is received, and the soul taught by it and subject to it, doth it not break the dominion of sin? As the spirit of judgment and burning is felt in any heart, doth it not cut down and burn up sin there? And as the righteous Spirit is turned to, is not his righteous nature received, and doth not the holy and righteous seed spring up in the heart? and as it springeth up, doth <70> it not redeem and deliver that which is joined to it? Can any be redeemed by a righteousness at a distance, without partaking of the new, and holy, and righteous image of the Son? And he that is righteous in measure, he may do righteousness: but no man can do righteousness, until he become righteous, by being joined to, changed by, and in some measure brought forth a new plant to God, in the new, righteous, and holy seed. See 1 John 3:7.

Query 7. Do ye indeed know the new covenant? Was it ever inwardly revealed in you? Do ye know the difference between reading the holy directions given forth in the Scriptures, and so getting them into your minds and practicing them as well as you can, -- I say, do ye know the difference between this and God's writing them in your hearts, and causing you to walk in his ways? Do ye know the difference between reading in the letter and in the Spirit; and between walking according to the oldness of the letter, and according to the newness of the Spirit? Oh that ye might not be deceived about these things, but might know the truth as it is in Jesus, and come into fellowship with us therein! For truly our fellowship is with the Father and the Son, in that which changeth not, but is one and the same for ever: yea, the Lord our God hath redeemed us out of all changeable ways, religions, and worships, into the one pure way of life, and into the worship in the one Spirit and truth, which changeth not, but is still what it was, even one and the same before the law of Moses, or writings of the prophets, all the time of the law, while Christ was in the flesh, afterwards when he was revealed in Spirit, and all the time of the apostasy, and after the apostasy, and so for ever.

IX. A Question answered about preaching the Gospel after the Apostasy

Ans. The gospel is the same in substance, though differing in sound and manner of appearance; and they that judge not according to appearance, but judge righteous judgment, experience it to be the same: for whoever receives the gospel thus preached, receives the power of God unto salvation, which goeth along with his fear, and with the hour of judgment, and with the true worship.

And this is the reason why the Lord sends his angel thus to preach it; that he might shut out the birth of the false wisdom, and convey it to the children of the true wisdom. For in the apostasy, the doctrines of the knowledge of Christ had been corrupted, and held in the wrong part; and men had got a wrong knowledge and a dead belief, concerning Christ and his blood, &c.

Therefore to shut out these, God so orders his gospel to be preached, as these cannot understand it, nor know it to be the gospel, nor come into this spiritual ministration of it; but those whom the Lord toucheth, whose hearts he openeth and quickeneth, they (in the demonstration of his Spirit) have the sense and obedience of it: for men had got a form of religion, a form of knowledge, a form of doctrine, a form of worship, out of the power. Therefore the Lord comes with the light of his Spirit, to sever between that which was known and held out of the power, and that which was received and held in the power, and so preached the truth, that none but those that are of the truth can own and receive it.

Had he sent an angel to preach the birth of Christ, the death of Christ, his resurrection, &c., all the dead would receive this; but to preach thus, "Fear God, come to the Spirit of judgment and burning; worship him that made the heaven, the earth, the sea, and fountains of waters;" who can understand what this means? Who can know this to be the everlasting gospel, but he that is taught of God?

<72> This is to preach God the creator, saith the wise professor; this is not to preach Christ the redeemer; this is not to preach the everlasting gospel, will they readily say. Yes; but God who is wise, and knows what the gospel is, and sends his angel to preach it after the apostasy, sends it thus to be preached to every nation, kindred, tongue, and people: read Rev. 14:6-7. and consider seriously, and spurn not against the way of God's preaching his everlasting truth, wherein is wrapped up the eternal salvation and happiness of mankind; yea, more especially of this age, who ought to bow to God in this his way of dispensing his truth, which he himself hath chosen.

Now, consider this one thing; was ever the gospel thus preached before this age? The same gospel was preached from the beginning; but was it ever thus preached before? "The seed of the woman shall bruise the serpent's head;" so it was preached to Adam: "In thy seed shall all the families of the earth be blessed;" so it was preached to Abraham: "To us a child is born, to us a Son is given," &c.; so it was preached in the days of the prophets: "By this man, every one that believeth in his name shall receive remission of sins;" so it was preached in the apostles' days.

And in the reformation from popery, some of the doctrines about free justification by grace, and of remission of sins by faith in Christ, &c. were revived; but was it ever preached thus before our age? Did persons ever come forth in the power and authority of God, bidding men fear him, and be sensible of the hour of his judgment, even of his mighty day which was at hand; and come out of all false ways and worships, into the worship of him who made heaven and earth, and the sea, and fountains of waters, -- I say, did persons ever come forth thus, and preach the everlasting gospel thus, preach these doctrines to men, as the gospel of God, before this day? And let men well consider, whether it be not indeed of God, and by his command and power thus preached; and take heed of opposing his message, lest they be found fighters against him.

For mind: was not this always the sum and substance in every dispensation? Could men be saved by believing that the seed of the woman should bruise the serpent's head; or that in Abraham's seed all the families of the earth should be blessed; or that a child <73> should be born, and a Son given; or that through Christ's name, remission of sins was to be had, &c.; without coming into the true fear, which teacheth and causeth to depart from evil; and without giving glory to God, in bowing to his Spirit's instructions and teachings; and without worshipping him, who made heaven and earth, and sea, and fountains of waters? Or could any fear the Lord, and give glory to him, and come under the hour of his judgment, and worship him, who made heaven, and earth, and sea, and fountains of waters; but they must first feel the power of the gospel overcoming their spirits, and leading them thither?

X. Two Questions answered; one concerning others not learning what God teacheth us; the other concerning the Way of his Teaching us

Ans. The reason is, because they do not learn the same way that God teacheth us; and so, though they have many advantages above us of parts, learning, &c., and study hard to know much; yet not coming into the right way, wherein God's Spirit teacheth, they never come to learn the truth, as it is there taught.

Quest. 2. But what is the way wherein God teacheth you? may some say.

Ans. Thus God teacheth us, by giving us an understanding to know him that is true, and by opening an ear in us to hear his voice; and so, being kept within the limits of that understanding and ear, we come to hear and know aright.

"Take heed," said Christ, "how ye hear." Oh! the Lord hath made us sensible of the weight of that scripture; and we have often experienced, that it is easy to hear amiss, and read amiss, and pray amiss, and believe amiss, and hope amiss; but hard to do any of these aright. Therefore, we are taught still to wait for the stirring of the waters, for the moving of God's Holy Spirit upon our spirits; and then healing virtue and ability is felt and received from him, to perform what he requires.

Thus, when we read the Scriptures, our eyes are towards him, and we watch against our own understandings, against what <74> they could gather or comprehend of themselves, and wait to feel how he will open our spirits, and what he will make manifest to them, being opened; and if he drop down nothing, we gather nothing; but if he give light, then in his light we see and receive light. So in praying, we wait to feel the birth of life (which is of the Father, and which the Father hears) breathe in us; and so far as the Spirit of the Father breathes upon it, and it breathes to the Father, so far we pray; and when life stops, we stop, and dare not offer up to God any sacrifice of our own, but what the Father prepares and gives us. So in eating and drinking, and whatever we do, our heart is retired to the Lord, and we wait to feel every thing sanctified by his presence and blessing; and, indeed, here every thing is sweet unto us. And in whatever God enables us to do, we narrowly watch to that direction of Christ, "not to let the left hand know what the right hand doeth." For we are nothing of ourselves, nor can do any thing of ourselves; therefore whatever is done in us, as we feel the grace of God, the virtue and power of his life working all in us; so it is still given us to attribute all the honor and glory thereto.

And in this temper of spirit we find nothing too hard for us; for the strength of Christ is still at hand, even in the midst of our weakness; and the riches of the kingdom are still at hand in the midst of our poverty and nothingness; and his strength works, and our weakness doth not hinder the glory of him that works through it. So being beaten to it, by constant sense and daily experience, that it is not by our willing or running, according to our wisdom and strength, that we can attain any thing; but by God's showing mercy to us in Christ; we therefore daily wait at the posts of God's heavenly wisdom, to feel the gate of mercy and tender love opened to us, and mercy and love flow in upon us; whereby we may, and daily do, obtain what our hearts desire and seek after; blessed be the Lord for ever!

And truly here in the springings of love, and openings of mercy from our God, we have fellowship and converse with the Father and Son, and one with another, in the holy Spirit of life; and we testify of these things to others, that they also might come into the same fellowship, and be of the same faith which flows from, and abides in, and makes living in, the power and life eternal.

<75> The Lord guide all tender, breathing, panting spirits hither, that they may be satisfied in the goodness and loving-kindness of the Lord, and may eat abundantly of the fatness of his house, and drink of the rivers of his pleasures, and not wander up and down any longer in their own barren thoughts, apprehensions, and conceivings upon the Scriptures.

XI. Of the threefold Appearance of Christ; to wit, under the Law, in a Body of Flesh, and in his Spirit and Power

Now, indeed, the whole law was a shadow of him, who was to come to be the substance of it, and to perform that inwardly in the hearts of his, which the law figured forth, and represented outwardly. Thus Moses and all the prophets were forerunners of him, the great prophet of the spiritual Israel of God. All the priests, especially the high-priests, were types and forerunners of him, and to end in him, who is the high-priest over the household <76> of God for ever. The judges and saviours were types of him, the great Saviour and Redeemer: for they saved not by their own strength, but by his Spirit and power coming upon them; so that the yoke (which was made and brought upon them by their rebellion against the Lord, and disobedience to his law) was still broken, because of the anointing.

David, Solomon, and the good kings were types of him. David, of his conquest over his spiritual enemies; Solomon, of his ruling his Israel in peace, after he had conquered their enemies.

Circumcision was a type of his circumcising the heart, that his children (his holy seed) might love the Lord their God with all their heart, and live.

The passover, and blood of the lamb, was a type of his blood, and sprinkled upon the conscience, which preserveth against the stroke and power of the destroyer; and so God passeth over all such, when he visits for sin and transgression.

The outward sabbath was a type of the pure rest which Christ gives to those that believe in his name; for, indeed, they that truly believe in him do enter into rest, and cease from their own labors and workings of themselves, and witness God's working in them, "both to will and to do of his good pleasure."

The outward law, in the letter, written in tables of stone, was a shadow of the inward, living, pure, powerful, spiritual law of love and life, which God writes in the hearts of his children, which constrains them to obedience, and enables them to do all that God requires of them with ease and delight. For truly the yoke of his law is easy, and the burden of his commandments is light; so that they are not at all grievous to them that are under, and in subjection to, his Spirit.

When the mind is gathered, and brought from under the spirit and power of darkness, into his Spirit and power, oh, how easy is it to believe, to love, to obey, &c.! Indeed there is nothing but love, and faith, and obedience, and life, and righteousness, and holiness, and pure power, and peace, and joy here. "For the old things are passed away, and all things are become new in Christ," to them that are in the new creation in him.

So Canaan, the Holy Land, represented the land of life, or country of life, into which God gathers, and in which he feeds <77> and preserves all the living, whom he gathers out of the territories of death and darkness. And the plenty and fulness of the land of Canaan, and the sweet rivers therein, signified the abundance of rich things, and the rivers of God's pleasure, whereof his redeemed ones drink, as they come to live and dwell and walk and sup in and with him.

Jerusalem, the holy city, was a figure of the new Jerusalem, the spiritual Jerusalem, the heavenly Jerusalem, which is the mother of all them that are born of the Spirit; and the hill whereon Jerusalem was built signified God's holy mountain, whereon this his city is built; and the inhabitants of the outward Jerusalem signified the inhabiters of the new and inward Jerusalem; and the temple signified Christ's body, and the bodies of the saints, which are temples, which the Holy One dwells in the midst of. And that altar in the outward temple signified the altar in this inward temple, which all the true, inward, spiritual Jews have right to partake of, and none else. The fire in the outward temple, and the candlesticks, and the lights which were never to go out, signified the holy fire in the spiritual temple, which comes from heaven, wherewith all the spiritual sacrifices are to be offered up; and the candlestick is to hold the light (and the priests to keep the lamps burning) or God will remove it out of its place. So the holy garments of the priests signified the robes of righteousness, innocency, and purity, wherewith the people of God under the gospel (who are a royal priesthood to him) are to be clothed.

And the ark signified that which holds the law of the new covenant; and the pot of manna, with which kind of food God fed and nourished the soul in the wilderness, before he brought it into the Holy Land, must be for an everlasting memorial in the land of the living. For, indeed, Christ appeared to and was with that people in the wilderness, in a cloud by day, and in a pillar of fire by night; which signified the leadings of God's Spirit in the day of the gospel. Isa. 4:5. And he was the rock that followed them; and he was the manna of which they did eat, and the water of which they did drink; for they did eat and drink of the heavenly things in a figure, and (as their spirits were at any time opened) had a taste and sense of the true food, in and through the figure; yea, doubtless, at some times, they had all some sense, and did all eat <78> of the same spiritual meat as we now eat of, "and did all drink of the same spiritual drink" as we now drink of; 1 Cor. 10:3-4. for they were not only all under the cloud, and did not only all pass through the sea, but they were also all baptized in the cloud and in the sea, having a sense of the pure power of the Lord, and of his outstretched arm made bare for them; in which sense they sang his praise, though they soon afterwards forgot his works. Psa. 106:11-12. So likewise there was Aaron's rod, that budded, laid up in the ark; which is the evidence of the true priesthood and ministry for ever; and that which is so is not to be spurned against, but still to be acknowledged and honored, as of God.

In it also were the tables of the law, in the representative ark: in the true ark are the tables of the law of life, which God writes by the finger of his Spirit, and appoints to be kept in the spiritual ark for ever.

Above the ark was the mercy-seat, with two cherubims of glory, one at each end of it, spreading their wings on high over the mercy-seat, between whom God dwelt or sat, where God met with and communed with Moses, and the priests under the law, when they came to worship him, and inquire of him; which figured out the true mercy-seat under the gospel, where the true priests (the true circumcision, the spiritual Israel of God) have access with boldness to the throne of grace, that, through the high-priest of their profession, they may obtain mercy and grace, to help in time of need.

So under the law, all the sacrifices (the sin-offering, the peace-offering, the thank-offering, the heave-offering, the wave-offering, the whole burnt-offering, the meat-offering, the drink-offering, &c.) signified Christ, the one offering, who comprehends them all; and the holy, spiritual, heavenly offerings, which the spiritual people (the priests of the gospel) are daily to offer up to God: and the sweet spices, frankincense, and odors signified the sweet seasonings of the gospel sacrifices with grace, with salt, with the Spirit, with the fresh breathings of life, with innocency, with meekness, with tenderness, with zeal, with faith, with love, &c., which yield a most pleasant scent in the nostrils of the Lord.

Now, in the bullock and goat for the sin-offering, the blood was to be brought into the holy place, to make atonement; and <79> the fat and inwards burnt on the altar; and the flesh, skin, and dung carried forth and burnt without the camp. What means this? Oh, how precious is it to read the figures of the heavenly things with true understanding! but to read through the figures (with the eye of life, with the eye of the Spirit) into the invisible substance, -- this is sweet, precious, and heavenly indeed!

Secondly, Concerning Christ's appearance in a body of flesh. When the time of these shadows drew towards an end, and the fulness of time was come, he who thus appeared in several types and shadows among that people of the Jews under the law, he now came down from the Father, debased himself, and clothed himself like a man, partaking of flesh and blood; and was in all things made like unto us (excepting sin; for he was the Lamb without spot) humbling himself to come under the law, and under the curse, that he might redeem those that are under the law (and under the curse) by fulfilling the righteousness thereof, and bringing them through into the righteousness everlasting.

Now, while he was in the body, his glory did shine to the eye of the children of true wisdom: his disciples (to whom not flesh and blood, nor the wisdom and knowledge which they could get from the letter, but his Father revealed him) they saw the hidden glory; they saw through the veil of his flesh, and beheld him as the only begotten of the Father, full of grace and truth.

Now, in this body he finished the work which his Father gave him to do; he fulfilled all righteousness (the righteousness of the letter, the righteousness of the Spirit) that he might bring his through the righteousness of the law or letter, into the righteousness of the Spirit and power, into the righteousness of the new life; and here that scripture is read and fulfilled, "I through the law am dead to the law, that I might live to God." So his whole life was a doing the will of the Father, which sent him.

When he was but twelve years old, he disputed with the doctors and teachers of the law, hearing and asking them questions (discovering the pure wisdom of the Father which dwelt in him), because it was his Father's business which he was to be about, as he told his mother. Luke 2:49. And when the Lord led him into the wilderness to be tried, he went and was tempted, that he might fight the battle against his great adversary. <80> And when the Spirit of the Lord was upon him, moving him to preach the gospel, he preached the gospel in the Spirit and power of the Father, and went about doing good, and healing all that were oppressed of the devil, as his Father's Spirit led and guided him: for he did nothing of himself, or in his own will, or for himself; but all in the will and time of the Father.

"Mine hour is not yet come," said he to his mother, when she was hasty to have him do that miracle of turning water into wine. John 2:4. And so when his brethren urged him to go up to the feast, John 7:3-4. "My time," said he, "is not yet come; your time is always ready," ver. 6.

Thus he did always please his Father, and seek the honor of him that sent him; and was obedient unto death, even the death of the cross, being willing to drink of the cup which his Father gave him to drink; and so having finished his work, he returned from whence he came, and sat down at the right hand of the majesty on high, being exalted above all principalities, and powers, and dominions, both in this world, and in that which is to come.

Thirdly, Now, the third appearance of Christ, which these two outward appearances made way for, was his appearance in Spirit, even his pure, inward, heavenly appearance in the hearts of his children. This he bids his disciples wait for; telling them, "that he would not leave them comfortless, but would come again to them." They had had the appearance of the bridegroom in the flesh, and he was to go away. It could not be helped; it was necessary for them that he should go away; but (saith he) "I will come again." The same power and presence that is now with you in a body of flesh, shall visit you in Spirit, and so abide with you for ever. For he that is now with you shall be in you; till that time ye shall have sorrow, and be like a travailing woman; but the world, in the mean time, shall rejoice; "but I will see you again, and your heart shall rejoice, and your joy no man takes from you." And was it not so? Did not Christ send the Spirit, the Comforter? Did he not come in the Spirit and power of the Most High, to be with them always to the end of the world? Did he not bid them "stay and wait at Jerusalem" for that appearance of him in his Spirit, and not go about his work and message till he came in the power and authority of his Father to go along with <81> them? And did not their hearts rejoice when he came with joy unspeakable, and full of glory? Had they not then the joy and peace which passed all the understanding of man; which joy and peace none could take from them; which joy they were not promised that they should receive till he came and saw them again? Yea, truly; in the kingdom, Spirit, and power of our Lord Jesus Christ there is a seeing eye to eye. Yea, it was so, in some measure, with some precious ones in the days of old, which that promise, Psal. 32:8. "I will guide thee with mine eye," intimates; for the eye of the soul must be upon God's eye, and observe the motion thereof, if it be guided thereby.

And truly this administration of the Spirit and power of the gospel is exceeding glorious, and they that come into it come into the glory and heavenly dominion and authority of the Lord Jesus Christ (and so are made kings by him, and wear crowns in his presence, though they still cast them at his feet), and are changed from glory to glory; and behold, as in a mirror, the glory of the Lord, which none can do but with the eye which is in some measure changed and glorified.

Now, this dispensation of the gospel, Spirit, and power, began in the apostles' days, and the church was exceeding chaste, pure, and beautiful then, without spot or wrinkle; though there were some crept into the outward court, which were spots among them; but that did not mar the beauty of the rest, but they could bring victory and dominion to him that sat on the throne, and witnessed that salvation, and strength, and the kingdom of our God, and the power of his Christ was come. For the man-child was born, and was among them; and the glorious woman (the church, the spouse of Christ) "was clothed with the sun," &c., and had both her husband (her Lord and head) and the man-child (the pure birth of life) with her. But there was a falling away after this, and a thick dark night, and a very great and universal apostasy from the Spirit and power of the apostles; many departing out of the fear into the high-mindedness, and not keeping their standing in the faith, and love, and obedience of the truth; but holding a form of godliness out of the power.

But God, in his tender mercies, determined to send an angel to preach his everlasting gospel again; and in due time so did, as <82> is expressed, Rev. 14:6-7. (Mark: none could preach the everlasting gospel after the apostasy, by any ordination or succession of ministry left amongst them; but there must be a new receiving of the gospel, by a new message and commission from on high.) And God likewise sent forth his Spirit of judgment and burning to consume the whore (the false church) which was grown very great, sitting over peoples, multitudes, nations, and tongues; and to bring the true church out of the wilderness into the enjoyment of her beauty and glory again. And when she comes again, she comes as a morning without clouds, without any veil, without any outward types or shadows of the glory to be revealed, even in the pure and heavenly glory itself.

He that hath a true eye, let him read this; and he that hath a heart opened by the Lord, let him acknowledge it: for the name of the Lord Jesus Christ is exalted, and the knees of his redeemed ones bow to him, and acknowledge him the only Anointed One, the only Lord and King over all, to the glory of God the Father. Amen.

XII. Concerning Mount Sinai, and Mount Zion

Is not the gospel Zion a spiritual mount, an heavenly mount, a mount that cannot be touched by human senses, a mount from whence is the ministration of the Spirit, the ministration of liberty, the ministration of life, the ministration of the glory that excelleth? Is it not the holy mountain, whereon the holy city (the New Jerusalem) is built, and where the King of Righteousness rules in righteousness and peace over all his subjects; where he makes to them the feast of fat things, and of wines on the lees well refined; where he and his sup together, eating and drinking the bread and wine of the kingdom, even the living bread, and the fruit of the living vine?

Is not the whole ministration of life, from the beginning to <83> the end, from Mount Zion? Is it, any of it, from Mount Sinai?

Is not Zion to be redeemed with judgment, and her converts with righteousness? Doth either the judgment or the righteousness, wherewith Zion and her converts are to be redeemed, come from Mount Sinai? Do they not both come from Mount Zion?

Out of "Zion shall go forth the law, and word of the Lord from Jerusalem," Isa. 2. He that understandeth this scripture, knoweth the gospel state.

"Ye are not come (said the apostle) to the mount that might be touched, and that burned with fire; nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, &c.; but ye are come to Mount Zion, and unto the city of the living God, the heavenly Jerusalem," &c. Heb. 12.

Now, they that come thither, they witness the law of the Spirit of life in Christ Jesus, which maketh free from the law of sin and death; and the pure Word of eternal life issuing thence, even from that Zion and Jerusalem.

Mind that scripture, Gal. 4:25-26. "For this Agar is Mount Sinai in Arabia, and answereth to Jerusalem, which now is, and is in bondage, with her children; but Jerusalem which is above is free, which is the mother of us all."

We read, Rev. 11:19. "That the temple of God was opened in heaven, and there was seen in his temple the ark of his testament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." Whence did those lightnings, voices, thunderings, &c. issue; out of Sinai, or out of Zion? Doth not the lion of the tribe of Judah roar out of Zion against his enemies, and shoot the arrows of his judgments from thence? And if he judge his enemies from thence, doth he not judge his people from thence also? Is not his fire in Zion, and his furnace in Jerusalem? And doth not the Spirit of judgment and burning (by which he washeth and purgeth away the blood and filth of the daughter of Zion) issue forth from thence? Oh that men had a true and spiritual understanding of these things, and were taught of God to know and distinguish concerning the things of his kingdom!

XIII. Of the Signification of Mount Sinai, and Mount Zion

Now, there is an inward earth, which is to be shaken also; even the nature which transgressed, the nature which was subject to sin, and under the curse, the earth which brings forth briars and thorns. Into the earth the plow of the Lord is to go, to break it up, and overturn it, that there may be a new earth formed, fit to receive the heavenly seed; out of which it may spring, and bring forth fruit to God. Yea, not only the earth, but also the heavens, are to be shaken, yea, and removed too; though the shaking of Mount Sinai did not signify that, but only the shaking of the earth. "But yet once more" (saith the Lord) "I shake not earth only, but also heaven;" which signifieth the removing those things that may be shaken, that those things which cannot be shaken may remain.

There is that which is changeable, and there is that which is unchangeable. The old earth, and the old heavens, are changeable; the new heavens, and the new earth, are unchangeable. There is a changeable mind, a changeable spirit, a changeable nature, a changeable will, a changeable wisdom, a changeable reason and understanding (which one while goeth this way, and another while that way), a changeable knowledge of God; which man learns not of the Spirit of the Lord, but after a traditional way, and by the search of his own hunting mind, and drinks into that part which is old and earthly. There is man's kindling a fire there, a beating out sparks there, with which he compasseth about and warmeth himself, getting unto himself peace and joy, hope and confidence, &c. But when the Lord appears, and his voice is heard (when he ariseth to shake terribly the earth, yea, and the heavens also), all these will be shaken, and fall like untimely figs at the rushing of a mighty wind and terrible tempest.

For the day of the Lord, the day of his pure appearance, the day of the brightness of his rising, will be upon all that is high and lofty; upon all that is proud and lifted up above the pure seed. Every cedar of Lebanon, and oak of Bashan, that is high and lifted up; every high mountain and hills that are lifted up; every high tower, and fenced wall; every ship of Tarshish, and pleasant picture, &c. shall all feel the terror of his majesty: and that alone which is of the pure seed, gathered into the seed, and <85> changed into the nature of the seed, that alone shall stand. Nothing else shall be able to dwell with the devouring fire, and everlasting burnings: so that it may be very well said, "Who may abide the day of his coming; and who shall stand when he appeareth?" For he is like a refiner's fire, and like fuller's soap; and he cometh with his fan in his hand, to fan away the chaff; and shall sit as a refiner and purifier of silver, to purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness, pleasant to the Lord; which none can do but those that are purified by him.

And happy will they be, whose religion and worship in that day will stand the trial, and bear the fire. And oh! blessed for ever be the Lord, who is come near to judgment, and is a swift witness against all deceit and unrighteousness; but a justifier of them whose consciences he hath sprinkled with the blood of Jesus.

But now, as the Lord taketh away the old, so he bringeth in the new. As he removeth the old earth and the old heavens, wherein dwelt unrighteousness; so he formeth and bringeth forth the new heavens, and the new earth, wherein dwells righteousness.

And here the kingdom is known and received, which can never be shaken. Here is the Mount Zion, which shall never be removed; and the Jerusalem, one of whose stakes or cords shall never be plucked up, or broken. Here is the city which hath everlasting foundations, whose builder and maker is God.

Blessed are they that come hither, and dwell here; who are not come to the mount that may be touched and shaken, and removed (read inwardly); but to the holy mount of God, and whereon all the buildings of life are raised, and whereon they stand firm for ever.

And all that are herein built up and established can truly say, and sing in spirit, "Blessed be the Lord God of Israel, and blessed by him shall be the habitation of justice, and mountain of holiness, from this time forth for evermore." For Jerusalem is now become a quiet habitation, and the king of glory reigneth therein: for the Lord of Hosts, who hath created the new heavens, and the new earth, hath created Jerusalem a rejoicing, and her people a joy; and they shall be glad, and rejoice, and bless <86> themselves in him, for ever and ever. Amen, Amen.

XIV. Concerning the Temple and Sacrifices under the Gospel

And that which is sacrificed or offered up to God must be clean and pure. No unclean thought, no unclean desire, nothing that is earthly or fleshly or selfish, must be offered up to God, but the pure breathings of his own Spirit; for whatsoever is of him, and comes from him, is accepted with him; but whatever man can invent or form or offer up of his own, or of himself, though it be ever so glorious or taking in man's eye, yet it is but abomination in the sight of the Lord.

Thus all the sacrifices of the Gentiles (or heathenish nature) are rejected. Thus all the sacrifices of the Jews outward (or of the professing mind and nature, without the true life) are rejected also.

"Wherewith shall I come before the Lord," said the prophet of the Lord of old, "and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my first-born for my transgression; the fruit of my body for the sin of my soul?" Mic. 6:6-7.

What saith the answer of God? No, no; this is not the way to come to pardon of sin, or to acceptance with the Lord; but come to that which teacheth what is good, and what the "Lord requireth of thee, O man!" which is "to do justly, and to love mercy, and to walk humbly with the Lord." Come thither in the teachings of God's Spirit, and worship there, and there thou shalt witness forgiveness of sins, and acceptance with the Lord. Mic. 6:7-8. and Isa. 1:16-18. For it was not offering sacrifices of old (appointed under the law) that would do the thing, nor men's pleading the sacrifice of Christ under the gospel; but coming to that Spirit which teacheth holiness, and being subject <87> to that Spirit, and offering in that Spirit (to the Father) what proceeds therefrom. So that his building in the Spirit is the only temple, and the sacrifices or offerings in the Spirit are the only offerings of the New Testament.

And here every groan or sigh towards the Lord after that which is pure, every supplication in the Spirit, every acknowledgment of the goodness of the Lord in a true and pure sense, are of a sweet savor in the nostrils of the Lord: yea, using hospitality, relieving the poor, or doing any thing that is good from the good and holy root, are sacrifices acceptable to the Lord. Read these scriptures following (and if the Lord open thine eyes, thou mayst thereby come to see both what the temple and sacrifices are), 1 Cor. 3:16. and 2 Cor. 6:16. Isa. 5:7,15. Eph. 2:21-22. Heb. 3:6. Rev. 21:22. John 4:23. Psa. 90:1. These places foregoing are for the temple: then for the sacrifices, Psa. 1:14-15. and 51:16-17. and 141:2. Mal. 1:11. Heb. 10:8-9. Rom. 12:1. 1 Cor. 6:19-20. 1 Pet. 2:5. Heb. 13:15. Phil. 4:18.

XV. Some Questions concerning the Light of Christ's Spirit answered, according to the Testimony of the Scriptures of Truth, and according to Experience.

Ans. This is the message which they heard of him, and which they declared unto others, "That God is light, and in him is no darkness at all."

Quest. 2. What was Christ's intent in sending them with this message; and for what end were they to declare it to others?

Ans. For the opening of men's eyes and hearts, that men might come to a sight and sense of the darkness, and to a sight and sense of the light; and might be turned from darkness to light (and so from Satan's power to God); and might come out of the one into the other (that is, out of the darkness into the light), and so might walk in the light, as God is in the light.

Quest. 3. What is the danger of abiding in darkness?

Ans. In the darkness is sin, death, condemnation, and destruction of the soul, and separation from God and Christ for ever.

Quest. 4. What is the benefit of being turned to the light, <88> and of coming into the light, and walking in the light, as God is in the light?

Ans. The benefits are great and many; three whereof I may now mention, which comprehend and contain in them many more.

First, In the light, remission of sins is received; for there is the blood of sprinkling, wherewith those are sprinkled that come thither; and, indeed, none can walk and abide there, but they come to witness the blood of Jesus Christ, God's Son, cleansing them from all sin; and true, real cleansing is nowhere else witnessed.

Secondly, They have fellowship with the Father and the Son, and come also into fellowship with the saints in light; which are great mysteries, and none know what they mean, but such as are in that holy fellowship.

Thirdly, They there receive the earnest of the everlasting inheritance, and the sealing up by God's Holy Spirit unto the day of full redemption.

Quest. 5. Where is the darkness which men are to be turned from?

Ans. It is within, chiefly within; there is Satan's kingdom; there is the house, which the "strong man armed" keepeth; where his goods are in peace, till a "stronger" than he cometh to trouble and dispossess him.

Quest. 6. How or where is the light to be met with which man is to be turned to?

Ans. It appears within also; it shines in the darkness: for thither Christ (the stronger) comes, with the light of his Spirit, to overcome and dispossess the strong man of his house and kingdom.

Quest. 7. When doth the light of Christ's Spirit shine in the darkness of man's heart?

Ans. When and as God pleaseth. For the light is his, and he causeth it to shine (in the hearts of the sons and daughters of men) according to his pleasure; and therefore men are to wait for the shining of his pure, heavenly light in their hearts, that with it the darkness may be resisted, overcome, and subdued in them, and scattered and dispelled from them, and their hearts filled with the light and power of life.

Quest. 8. How may a man perceive or know the light when it shines?

<89> Ans. By its shining; for light (both outward and inward) manifests both itself and other things by its own shining. And as there is no discerning the things of this world but by the light of the world, so there is no discerning the things of the other world but by the light of the other world; that is, there is no discerning spiritual things but by the light of the Spirit of our Lord Jesus Christ, which God causeth to shine in the heart; which light searcheth the heart, and trieth the reins, and discovereth the most hidden things there.

Obj. But the heart is deceitful above all things, and Satan can transform himself into the likeness of an angel of light; so that he shines inwardly too by his feigned appearances: how then may I know the shinings of the true light of Christ's Spirit in my heart, from his false shinings and transformings?

Ans. God hath a witness in men's consciences. For as God hath not left himself without witness outwardly, but all his works testify of him (his works of goodness, love, mercy, power, &c. testify of his goodness, love, mercy, power, &c.), so he hath not left himself without witness inwardly; but there is somewhat in men to testify of God, and for God, and against his enemy, and all deceitful appearances; which witness always speaketh faithfully, and testifieth truth.

Therefore he that cometh to discern that, and mind that, shall find that near him which will always witness for God upon every occasion, and against all the appearances and devices of the enemy.

Now, no man can come to discern or distinguish in cases of this nature, but as that which is of God, and for God, gives the judgment in him; and he that judgeth thus shall never judge according to the shows and appearances of things, but shall still judge the true and righteous judgment.

Quest. 9. What is the nature and properties of the light of Christ's Spirit; and what will it do in the hearts of those that turn to it, receive it, and walk in it?

Ans. It hath a most excellent nature and properties, and it will work wonderfully in the hearts of those that receive it, and walk in it towards the redeeming and saving them from sin and the powers of darkness; so that following this light, and abiding and walking <90> in it, they cannot be overcome by the enemy of their souls; but must needs conquer and overcome him. To instance in some:

First, It hath an enlightening or manifesting property. It will discover all that is of God, and likewise all that is against him. It will discover the very mystery of death, and the most subtle workings of the enemy in the mystery of darkness, and deceivableness of unrighteousness. And it will discover the mystery of life, and the mystery of the way of holiness. So that not only the precepts of holiness, but the way of the precepts, the way of obeying the holy will and Spirit of God in every thing, is here learned.

Secondly, It hath an awakening property. This light will not let a man sleep in sin, or grow heavy and dull (if he hearken to it); but it awakens him that sleeps: and whoever is truly awakened at any time, is awakened by this light; by the shining thereof in his heart; by the manifestation of God to his spirit by it. This testimony Paul gives, Ephes. 5:13-14. "Whatsoever doth make manifest is light." Wherefore he saith, "Awake thou that sleepest," &c.

Thirdly, It hath a quickening property. For it is the light of life, the light of Christ's Spirit, which is living and powerful; and it hath life and power in it, and quickeneth and raiseth the man to whom it reacheth, and giveth him ability to arise from the dead.

Fourthly, It hath a cleansing, a sanctifying, a purifying, property. Oh! how clean it makes within! The light is pure, and it maketh pure. All the defilement and corruption is in the darkness; none of it is in the light, but the light purgeth it away, where it findeth entertainment.

Fifthly, It hath a uniting and separating property. It unites to God; it unites to that which is pure; and it separates from sin, Satan, darkness, and whatever is impure.

Sixthly, It hath a preserving nature and property. It preserves the man in whom it dwells; and where it hath power, and rules, it keeps out the darkness; so that darkness cannot break in where it hath place, and is kept to: nor can the mind break out from the Lord, which keeps in the sense, savor, and seasoning of the light of his Spirit.

Indeed time would fail me, to speak of the excellent nature, virtues, and properties thereof; but come, taste, and see how <91> sweet the light is, and what a pleasant thing it is to behold the shinings of this Sun.

Quest. 10. Doth God visit all men with this light?

Ans. Yes; as God loveth all men, and would have all men saved, so he visiteth all men (more or less) with that which is able to discover the darkness to them, and to save them therefrom.

Quest. 11. What is the reason, then, that all men are not saved by it?

Ans. Because they do not receive it, and join to it against the darkness; but join to the darkness, and hearken to the wisdom and reasonings thereof, against the appearances and discoveries of the light.

Quest. 12. How comes it that men do so?

Ans. From their love to the darkness, and to the deeds of darkness; which they know they should not love, because they have somewhat near them, which often shows them the evil, both of the darkness that is in them, and of the deeds that come from it. So that this is the condemnation, that men love the darkness, cleave to the darkness, and follow the darkness; but hate the light, and turn from the light, which in the love and mercy of God follows them, to bring them out of love with the darkness, and to bring them into the sense of, and fellowship with, him in the light.

Quest. 13. How come some to love the light?

Ans. God affords a capacity therein to all, and God is love; and from the flowings of his love, and aboundings of his mercy to all, are men begotten to him; and the obedient are kept by him in subjection to that, which many resisting the strivings of his Spirit with them, are finally given up to hardness of heart, who turn from and hate the light. So that to God and his grace is to be attributed the salvation of all that are saved; and to man, his own destruction and perishing from the way of life, notwithstanding the tender visitations of God, to recover and reconcile man to himself, through the blood of his Son.

Quest. 14. Against whom do they rebel, that rebel against the light?

Ans. They rebel against Christ, from whom the light comes; and will Christ save such as rebel against him? Oh that men did aright consider this thing! for it is a greater matter to know and <92> be subject to the light of Christ's Spirit, as it shines from him in the heart, than men are aware of. Now, that which discovers the hidden things of darkness in the heart, and reproves for it, is the light of Christ's Spirit, and not another. Oh that all that desire to know what and where the true light is, did understand so!

Quest. 15. What do they miss of, who do not know nor heed the light of Christ's Spirit, nor mind the reproofs thereof in their hearts, but look on it as inferior in kind and nature to what it is?

Ans. They miss of many great and precious privileges, which they that know it and have received it, and so walk in it, and are subject to it, do experience and are acquainted with.

First, They miss of knowing the ways of it: for in this light there are ways or paths of holiness, paths of life, paths of righteousness, paths of peace, paths of joy, paths of refreshment and consolation, wherein all these things are daily met with by those that walk there; which they that know not the light (or rebel against the light) are not acquainted with. See Job 24:13.

Secondly, They miss of the lighting of their candle by it: for God lights his candle in the heart by this light, and by no other thing; so that in this his light, they, whose candle is lighted by him, see light.

David had experience of this, and from that experience spake, "Thou wilt light my candle; the Lord my God will enlighten my darkness." Psa. 18:28. And Job had experience of this also, as those words of his plainly signify, Job 29:2. &c., where he saith, "Oh that I were as in the days past, when his candle shined upon my head, and by his light I walked through darkness." And all the children of God, who in this day wait for the shinings of the light of his Spirit in their hearts, and are subject to him therein, they experience the same, and know the word of life (which is nigh in the mouth and heart) to be a "lantern to the feet, and a light to the path," of the lowest and meanest here.

Thirdly, They miss of the sending forth, or revelation of that from God, which leads to his holy hill and to his tabernacles, which David experienced and desired more of. Psal. 43:3. For "who shall dwell in God's holy hill, or abide in his tabernacle?" Psal. 15:1. "He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart, &c., he shall never be <93> moved," ver. 2. to the end, and Isai. 33:15, &c. But how shall any come thither? Surely by God's light and truth sent forth from his Spirit into their spirits. This is the way of ascending thither in all ages and generations.

Fourthly, They slight that measure of light given them, and despise the day of small things, and therefore miss of the pouring forth of God's Spirit upon them, which is plentifully poured forth upon the sons and daughters of the spiritual and heavenly Jerusalem, in this day of God's visiting the earth again after the apostasy; blessed be the name of the Lord! And how comes it to be poured forth upon them? How comes wisdom to pour out her spirit unto them? Why, they hearken to her reproofs, turning thereat, and forsaking that which they are reproved for, and so come into wisdom's fear; and then wisdom opens her secrets, and pours out her spirit, and makes known her words to those that are subject to her reproofs, and learn her fear, which is the fear of the New Covenant. See Prov. 1:23. He that receiveth the convincer of sin, and followeth his leadings, out of the sins he is convinced of (and into the paths of righteousness and holiness, into which he is the leader), cannot miss of the Comforter, or of his comforts; for he is one and the same with the convincer or reprover.

XVI. The way to know one's Election, and to be fully assured of it; as also concerning Election itself.

Now, this is most certain: the holy man, the righteous man, the godly man, he that is renewed in the spirit of his mind: this is a vessel of honor, fitted and chosen by God unto honor: but he that is corrupt, dead, filthy, polluted, &c. this is the vessel which God rejects. For the righteous God loveth righteousness <94> for ever, and the holy God loveth holiness for ever, and he that is holy and righteous is of him, and chosen by him: but all that is unholy and unrighteous, is of another nature and spirit, and so rejected and cast out by his pure nature and Spirit.

Therefore every one that would be accepted of the Lord, and witness his choice, is to mind that, and be subject to that, whereby God fitteth vessels for himself; which is the Holy Spirit, nature, and life of his Son, wherein every man is accepted, as he is called thither, gathered thither, and found there, and none rejected: but out of this every man is rejected, but none accepted, "for God is no respecter of persons."

He carried himself equally to every Jew under the old covenant; and he carrieth himself equally towards all who obey the call of his Spirit into the new and living covenant; so that the truth standeth for ever, that in every nation, tongue, and people, he that feareth God, and worketh righteousness, is accepted of him, and none else. And this is the great mercy and tender love of God to all men, that which bringeth into his fear, and teacheth and enableth to work righteousness, is near every man, which is the word of faith, the word of life, the word of power, the word of reconciliation; so that no man need go far to seek out salvation: for Christ, the Saviour and salvation of God, is nigh to every man, in the light of that holy spirit of truth wherewith God visiteth mankind, and wherein he speaketh peace and reconciliation, both to them that are nigh, and to them that are afar off, as they hear the voice of the Spirit of the Lord Jesus Christ, and learn subjection to it.

"Give all diligence to make your calling and election sure," said the apostle Peter. 2 Pet. 1:10. How shall we do that? may some say. "Why, give all diligence to add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness love: for if these things be in you and abound, ye cannot be barren in the knowledge of Christ, but must needs be fruitful." Well, but what then? What if they be fruitful? Why, if they be fruitful, then (to be sure) they are chosen branches; for God casts off none but that which is dry, barren, dead, and unfruitful. Feel life, which <95> is active and bears fruit, thou feelest the choice of God, thou answerest the end of thy call, &c., and herein as thou comest to settlement and establishment, thou wilt find thy calling and election made sure to thee, and an entrance ministered to thee abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. For Christ hath the key of the kingdom, and shutteth out no such as these, but giveth them further admittance day by day. And so by this means thou wilt witness translation further and further, out of the kingdom of darkness into the kingdom of God's dear Son, and an inheritance and possession of life and glory in measure; which will be an earnest to thee of the full inheritance in due time, and a seal upon thy heart unto the day of full redemption: yea, thou mayest then also come to see how thou wast loved and chosen in Christ before the foundation of the world, through obedience unto, and sanctification of the Spirit, manifested in time. 2 Thess. 2:13. (For known unto God are all his works from the beginning, before ever any of them were wrought.) If thou feel that which cometh forth from the Lord to call and gather to him, and to renew and sanctify, and make fit for him, and to make thee fruitful (from the holy root and power of life) in that which is good; this is enough for thee, and thy soul is safe and blessed here: for here thou knowest that, and art in the blessed seed of promise, into which all that are gathered and abide, are blessed in and with it.

Now, as concerning election itself, observe this; that it is in Christ, and not out of him. For it was the intent of God to honor his Son, even as his Son honored him: and this was the honor which God gave him, "That he should be his salvation to the ends of the earth; that whosoever believed on him, should not perish, but have everlasting life." That he should be the way for all mankind to come to the Father, through faith in him; that as in Adam all died, so in Christ all might be made alive; and as in Adam all men were shut up in death and condemnation, so the free gift might come upon all, and the way of life and redemption be opened to all, in him.

Mind the figure, the brazen serpent, which was not lifted up, that a certain number might be healed, and no more; but that every one that was wounded, every one that was stung with <96> serpents, might look up and be healed.

So was Christ lifted up, that every sinner that was stung with sin and the serpent might look up to the physician of souls, and receive virtue and healing from him, according to that precious scripture, "Look unto me, and be ye saved, all the ends of the earth. And whoever is athirst, let him come; and whoever will, let him come and drink of the water of life freely." Yea, God stands ready, by his Holy Spirit and quickening power, which is near men, to kindle the true thirst in them, and to make them truly willing. To open it yet further;

There is predestination, election, calling, justifying, glorifying: predestination unto holiness, election in that which is holy, calling out of darkness into light, justifying and glorifying in the light, through the renewing and sanctification of the Spirit. All these God ordereth and manageth according to his good will, and according as he hath purposed in himself; although he be not the decreer, nor author of sin or rebellion against himself, which is the cause of the creature's condemnation.

Thus all things are as present with God before they were: for God did foreknow Adam's fall (though he was not therefore the author of it) before it came to pass; and he foreknew how his power and love and mercy should work towards men and for men, in and through Christ; and how far he would visit men therewith, and how far men would resist and strive against his holy and good Spirit; and he determined how long his Spirit should strive with nations and persons: for with some he would long wait to be gracious; with others he would be quicker and more severe, according to their provocations.

Now, his love, his mercy, his power, his good Spirit, are his own; and he may show forth the operations of them towards men according to his pleasure; and who may say unto him, What dost thou? May he not do with his own what he pleaseth? (who is "good and righteous in all his ways?") and because he may show mercy as long as he will, and harden as soon as he will (as he sees cause), may it not be truly said, "That he hath mercy on whom he will have mercy; and whom he will he hardeneth"? But that he hardeneth any, without first giving them a day of mercy, and visitations of mercy, following them with mercy, and <97> forbearing them in mercy, and so by the riches of his goodness, forbearance, and long-suffering, leading them to repentance, that they might escape his wrath, and the dread of his powerful vengeance, because of sin, -- I say, that God hardens any before he hath dealt thus with them, from a mere will in himself, because he would destroy the most and far greater part of men; this the Scriptures nowhere testify to, but abundantly testify against. For how long did God strive with the old world, even to have saved them, whom afterwards he did destroy? And how did he strive with that people of the Jews (yea, and with other nations also, though they might seem cast off)? "As I live, saith the Lord," (and he speaketh his heart) "I desire not the death of the wicked, but rather that they might return and live. I am not the destroyer, I am the Saviour; and my delight is not to destroy, but to save. "O Israel! thy destruction is of thyself; but in me is thy help." And no man's blood will lie at God's door, but at his own.

Therefore as God hath prepared a Saviour, so there is no want of love, or mercy, or power on his part, to draw men to the Saviour; but this is the condemnation, that men harden themselves against the drawings of his Spirit, and against the operation of his holy light and power, when it appeareth, and is willing to work in and upon their hearts. This is not the condemnation of men, that light doth not shine in their hearts; but that they love the darkness more than the light, which appears and shines in them, and is there witnessing against and drawing from the darkness. And so when it shall at last be made manifest, how light hath appeared to all men, and God's Spirit therein and thereby striven with all men, and how they have refused, and would not be turned from their darkness to the light of the Lord; every mouth will be stopped before him, and all men that perish, justly condemned for refusing and neglecting so great salvation: for the light of the sun of God's everlasting day, and the sound of his Spirit of life, visiting dark man, reacheth throughout all the earth, and his voice and words to the ends of the world.

XVII. Some Observations concerning the Priesthood of Christ, from several Passages in the Epistle to the Hebrews.

Obs. 2. Why this high priest was to suffer death; which was, that he might taste death for every man, and so through suffering become a perfect Saviour, or perfect Captain of salvation, to all the sons that were to be brought by him to glory, chap. 2:9-10.

Obs. 3. Why he partook of flesh and blood; one reason whereof was, because the children (and that therein he might show them an example of righteousness, that he might condemn himself in the flesh) were partakers of flesh and blood; for that was the very ground or reason that he took part of the same: another reason was that which was mentioned before; that he might taste death, and through death destroy him who had the power of death, and so break open the prison doors, and deliver those who were captives under him, chap. 2:14-15.

Obs. 4. Why he was tempted; and why in all things it behooved him to be made like unto his brethren; which was, "that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." For his own suffering under temptations (even the sense thereof) renders him merciful, tender, faithful, and ready to help and succor his in all their temptations, chap. 2:17-18.

Mark: Christ was not only to die, and so offer up a sacrifice of atonement, but he was also to make reconciliation by it ever afterwards for his children (in case of transgression) whenever occasion should be. So saith John, "If any man sin, we have an advocate with the Father" (to plead for the forgiving and blotting out of the sin); and he is the propitiation (or reconciliation) for our sins; as the old translation renders it. 1 John 2:1-2.

Obs. 5. Christ, our apostle and high priest, is as faithful over all his house as Moses was over his. There is not one of the children, not one of his family, but he will teach: not one soul belonging to him, but he will succor, being tempted; nor any one, but he will be an advocate and reconciliation for (in case of sin), in and according to the way that God hath appointed. Heb. 3:2.

<99> Obs 6. Who are Christ's house; over whom is he an apostle and high priest. It is over his own house; whose house are all such as are called by him, if they receive and hold fast that which gives a right to him, and interest in him. chap. 3:6. and ver. 14. For as under the law, the high priest was priest only over the outward Israel, the Jews natural; so under the gospel, Christ is appointed of God high priest over the inward Jews, the Jews spiritual.

Obs. 7. How this apostle or high priest of our profession doth work in the hearts of his family or household; which is by the Word of Life, by the Word of his own eternal power, which pierceth deep, and divideth between soul and spirit, joints and marrow, discerning and judging every thought and intent, and bringing every high reasoning and imagination into captivity, that the heart, soul, mind, and spirit, with all the thoughts and intents thereof, may become subject to his Spirit and power. chap. 4:12.

Obs. 8. What an advantage we have, by having such an high priest (as was tempted like us, and touched with the sense of our infirmities), or coming boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need! For he who experimentally knew what the weakness of our flesh is, and what it was to be tempted therein, and how needful and seasonable help from his Father then was; surely he cannot but be ready to give out and multiply grace and mercy to his in the time of their need, chap. 4:15-16.

Obs. 9. How Christ came to be a high priest; which was not by his own taking the honor to himself, but by God's glorifying him with the call thereto, chap. 5:4-5.

Obs. 10. How God fitted Christ, and made him a perfect high priest; which was by preparing for him a body of flesh, and exercising him in the days of his flesh with many trials and temptations; and at last with a bitter baptism, and cup of death, in which he felt and bare the griefs and sorrows of his people, and cried mightily to his Father, and was heard in that he feared; and so, having himself perfectly learned obedience to the Father, he knows how to become the author of eternal salvation to all that obey him. For Christ, who was heard and saved from <100> death in his obedience to his Father, is appointed to be the leader and Saviour of his people, to save and redeem them in their obedience unto him, the leader into, and in the way and paths of, life, chap. 5:7-9.

Obs. 11. Where Christ mediates for his people; which is within the veil, in the heavenly place, in the holiest of all, where the anchor of our hope reacheth to him, and fasteneth upon him, and there remains sure and steadfast; so that we are staid upon him, the rock of life and power, against all the storms and tempests of the powers of darkness, both inward and outward, chap. 6:19-20.

Obs. 12. After what order Christ was made a high priest; which was after the order of Melchizedeck, who was king of righteousness, and king of peace, even after an holy and heavenly order: not after the order of the earthly priesthood, the high priests whereof were taken from amongst men, but after his order who was made mention of; without father, without mother, without descent, (for who can declare his generation?) without beginning of days or end of life, chap. 7:1-3, and 15.

Obs. 13. That this priest put an end to and changed the laws of the other earthly, shadowy priesthood of Levi, by which perfection was not, that he might bring in that priesthood of his own, by which perfection was to be, chap. 7:11. &c.

Obs. 14. How Christ was made a priest after a different manner from the priests of the law; for they were made priests after the law of a carnal commandment; but Christ was not made priest so, but after the power of an endless life, chap. 7:16.

Obs. 15. That the work of Christ's priesthood continueth until it be finished; that is, till this high priest hath saved all whom he is to save, which is thus: as in all ages the Father draweth souls to him, so he is to save them; to destroy their enemies, to blot out their sins, to break down what stands between God and them, and so to bring them into the true oneness; for God will never be reconciled to his enemy, the devil, nor to man while in union with him, chap. 7:24-25.

Obs. 16. That this high priest needeth not to offer many sacrifices to atone by, as the priests under the law needed to do often: for he was a perfect priest, and offered up one perfect, <101> spotless sacrifice; and is a propitiation for the sins of the whole world, chap. 7:27-28.

Obs. 17. What sanctuary is Christ the high priest and minister of; which is, of that sanctuary and true tabernacle which the Lord pitcheth, and not man, chap. 8:2.

Obs. 18. What hath he to offer; for every high priest was ordained to offer both gifts and sacrifices. He hath the heavenly gifts and sacrifices to offer; even all the gifts and spiritual sacrifices that are revived and brought forth by him in the holy place, even in his temple or spiritual house within the veil; he is to offer them all up to his Father, ver. 3. &c.

Obs. 19. What covenant he is the mediator of; even a better covenant than the priests under the law were mediators of, which is established upon better promises: a covenant, wherein there is no defectiveness or imperfection, wherein all shall certainly be redeemed and saved by him, who come to him in the drawing of his Father, and abide with him. For in such God will put his laws into their minds, and write them in their hearts; and "will be their God, and they shall be his people;" and will so teach them, that they shall need no other teacher; but shall all know him, from the least to the greatest. For as men come into this covenant, God will be merciful to their unrighteousness, and their sins and their iniquities will he remember no more, ver. 6. to the end.

Obs. 20. That Christ is not a high priest of the figures of things, but of the good things themselves (which came in the time of reformation), even of the perfect covenant, the perfect tabernacle, and of the worship and service in Spirit and in truth; where the perfect refiner (by his Spirit of judgment and burning) purifieth the sons of Levi, that they may offer to God an offering in righteousness, chap. 9:9-11. and Mal. 3:3.

So that there is a different state witnessed by the people of God in this covenant, from what was witnessed by the Jews in the other covenant: for what was amiss there, is reformed here by the Spirit and power of our God, in all those that abide and walk in this covenant; who live in the Spirit, and walk in the Spirit, and do not fulfil the lusts of the flesh, which grieve and provoke God's Holy Spirit.

Obs. 21. How Christ came to obtain eternal redemption for <102> all his: which was by his blood. For as the high priest under the law entered into the holy place of that tabernacle made with hands, by the blood of goats and calves, and so obtained remission for the sins of that outward people, the Jews; so Christ entered into the truly holy place, into the greater and more perfect tabernacle, and there by his blood obtained remission for all that should receive repentance from him, and believe in him, ver. 11-12.

Obs. 22. How Christ purifieth, purgeth, and sanctifieth the people with his blood? which is, by sprinkling it upon them. For under the law, in that outward covenant, the unclean were sprinkled with the blood of the sacrifice, that they might be sanctified to the purifying of the flesh; and under the gospel, in this inward covenant, believers are sprinkled with the blood of the Lamb, that their consciences might be purged from dead works to serve the living God, as his cleansed, holy, renewed people, ver. 13-14.

Obs. 23. For what cause Christ was mediator of the New Testament; which was, that by means of death for the redemption of the transgressors under the first Testament, they which are called might receive the promise of eternal inheritance, ver. 15. For God hath made Christ a propitiation for all men, both Jews and Gentiles, that through faith in his blood, his righteousness might be declared for remission of sins that are past, through the forbearance of God, that he might be just, and a justifier of him who is of the faith of Jesus. Rom. 3:25-26. So that they that were under the first covenant, hearkening unto him, and believing in him, were justified from all things, from which they could not be justified by the law of Moses. Acts 13:39.

Obs. 24. The necessity of Christ's death; which was, because he was to make way by his own blood into the holiest, to appear before God for us; and to sprinkle the heavenly things with the blood of a sacrifice, of a higher and better nature than the blood of bulls and goats was; for that was the blood of the covenant which was to pass away, but he was to sprinkle his with the blood of the everlasting covenant; and by this his death and blood (sprinkled upon the hearts of his) his covenant comes to be of force, ver. 16. to 25. and chap. 13:20-21.

<103> Obs. 25. That this high priest need not often offer sacrifices, to put away sin, as the priests of the law did; because this one offering is sufficient, and the blood thereof sprinkled upon the conscience, is able to purge away dead works, wherever it is sprinkled. There needeth not any other offering, nor any other blood to do it: but all that is now further needed, or to be expected by his is, his appearing the second time, without sin, unto salvation, in the pure virtue, power, and life of his own Spirit, ver. 25. to the end.

Obs. 26. What it was, that was the thing of great value with the Father, in Christ giving up himself to death. It was his obedience. He did obey his Father in all things, not doing his own will, but the will of him that sent him. "He was obedient unto death, even the death of the cross:" and so, as by one man's disobedience, death came upon all; so by the obedience of one, the free gift came upon all, which free gift is unto life; for life comes upon all that come to him, and believe in him, through the free gift, which is freely tendered to and come upon all, chap. 10:7. Rom. 5:18-19.

Obs. 27. That God took away sacrifices and burnt-offerings, which were appointed by the old covenant, that he might establish this obedience among all his children. Christ led the way, and all are to follow him in the new obedience, and to walk in newness of spirit before the Lord, ver. 9.

Obs. 28. That we are sanctified by the same will, by which Christ was sanctified, or sanctifieth himself. In subjection to the same will, which the head obeyed (even in denying themselves, taking up the cross to their own wills, and submitting to God's) are the members sanctified. The Spirit of God works them into holiness by this will of God, and through the offering of the body of Jesus Christ once, ver. 10. John 17:19.

So mark: there is the will of God, the offering up the body of Jesus, the pouring out the Spirit of grace, the new covenant, and faith in Christ, &c., -- all these tend to work out one and the same thing, and they all concur thereto, in their several orders and places.

Obs. 29. That as this high priest sanctifies men, so he perfects them; and when they are fully sanctified, then they are <104> for ever perfected; but till then, Christ, the high priest of our profession, hath somewhat to do upon them towards the perfecting of them, that he may present them spotless and blameless to his Father, ver. 14-15.

Obs. 30. How the apostle proves, "That by this one offering, Christ hath for ever perfected them that are sanctified." He proves it thus: by this offering the covenant is established, wherein is the putting and writing God's law in the heart and mind, the remission of sins.

So, come into this covenant, come under this high priest; there is no more remembering of sin there, but perfect forgiveness through this one offering, and so no more need of any more sacrificing or offering for sins to such, ver. 15-19. For "he shall sprinkle many nations with the blood of this one offering" Isa. 52:15.

Obs. 31. The great privilege of those who indeed believe in Christ, and are sprinkled with the blood; and how they are to improve and make use of that privilege.

First, They have liberty, confidence, or boldness, to enter into the holiest by the blood of Jesus, ver. 19. What is more holy than God's Spirit? Is not that the most holy place? Why, there they are to worship; for they that worship the Father in the new covenant, or according to the new covenant, must worship him in the Spirit, and in the truth; yea, and must also live in the Spirit, and walk in the Spirit, which is the place of everlasting rest, and land of the living.

Secondly, Take notice how they come into the holiest, which is by the new and living way, which Christ hath prepared, or consecrated through his flesh, ver. 20.

Thirdly, They have a high priest there over the house of God, who appears before God in the holi